One Hundred Select Sermons
See how it is with you to this purpose in any other matter besides: Take any of you which for any time go to sojourn perhaps in the Country, ye would be loath upon your returns to find a loss in anything else: A loss in your health, and to bring home a sickness with you; a loss in your friends, and to find them taken away from you; a loss in your estates, and to have your goods diminished to you: And how can ye then brook it, or endure to think of it, that ye should have a loss in yourselves, that ye should lose in the Truths, and Graces, and Comforts of the Holy Ghost, which ye have formerly received.
There are divers ways of losing in other things, as well as this, which accordingly are now in this to be shunned and avoided by you. First, By fraud and circumvention; that's one way of losing, by being cheated, and cozened, and overreach'd. Now therefore we must take heed of losing here, Let no man beguile you, &c. Col. 2.4, 18. and so Ephes. 4. 14. By the cunning craftiness of men, &c. There are (as we said before) many seducers and corrupters abroad, which if we look not better to it, will be ready to deceive us and deprive us of all we have, and we had need to take heed to ourselves, that we lose not by means of them.
Secondly, There is loss also by force and open violence. Christians sometimes are put to it here also, whiles the Truth is as it were extorted from them, and wrested out of their hands; and it concerns them here likewise to have a proportionable care, that they be not losers herein.
Thirdly, By mere carelessness and neglect. There's many a jewel which is lost thus for want of due and proportionable care in him that has it. Now thus should we take heed of losing in Religion, which seems to be that which is principally intended here in this place, Lose not the things which we have wrought, that is, do not by carelessness and neglect deprive yourselves of them.
But then further, Take it in reference to their own works, that ye lose not the things which ye have wrought. The Apostle, as he would not have them to frustrate his labors towards them, so neither their own labors to themselves: And so it is an Exhortation to Constancy in their Christian Conversation; that they which had begun to do well, they would go on and continue; and it does imply this in it, That a man that falls back from good courses, he loses all the fruit of that Goodness which hath come from him before; it is as good as lost, and nothing to him. This is clear from that place in Ezek. 18.24. When a righteous man turneth away from his righteousness, &c. It is a known saying, and a true, In Christianis quaeruntur non initia, sed sinis; In Christians it is not the beginning which is only looked after, but the end; Ye did run well, who hindered you? Gal. 5.7. He that continues to the end, he shall be saved. That's the rule of Christ which he tenders to us in his word. And accordingly we should make account of it, and conform to it, in persevering and holding out to the last.
There are three things especially, which those who decling and give over the ways of righteousness, do lose by the bargain.
First, They lose their labor, and there's a great matter in that. Men do commonly make much of it, and think it a great disparagement to them to take a great deal of pains and labor, and all to no purpose. Why thus do those that sometime, and for a while have travelled in the ways of Piety, and then afterwards decline from them, they lose all their former labor, which is as good in effect, as nothing at all unto them.
Secondly, They lose that expediteness and facility of doing good, or of resisting evil. Take a man that hath it may be for some time performed such and such duties, and now afterwards leaves them off, and he contracts now from hence a greater impotency and indisposition unto them than ever before: so take a man that has it may be for a while resisted and held himself out against such and such lusts and temptations, and now afterwards yields unto them; his corruptions do from hence more strongly and powerfully prevail upon him, so that he loses in this respect also.
Then Thirdly, Take it as to the reward; they are losers of what they have wrought as to this likewise. This is here expressed to us in the Text, and which afterwards in its particular place we shall come to the handling of more particularly. Thus in all these respects are Decliners in Goodness, losers, they are losers of their labor, and they are losers of their faculty, and they are losers also, in conclusion, of their reward.
All which laid together, should most effectually work upon us, to persuade us to take heed of it, and to put in practice what the Apostle here advises, of Looking to ourselves. Seeing a little care and heed will do it, let no us be wanting to it, but improve it all we can, that we may not be on the losing hand; If a man will watch his house, how much more should he watch his soul? And if he will look to himself in such matters, as in comparison are hardly worth looking after, how much more should he do so in such matters as are of such infinite concernment? So much for that sense of the words, as they may be read in the second person, That ye lose not what ye have wrought.
Now further, secondly, Take it in the first, as it is here in our own Textual Translation, That we lose not what we have wrought. The Apostle John was desirous of these Believers, that they would not frustrate his labors to him, and make them in vain: It is that which has been the answerable care of other of God's Servants besides, and that very rationally. Paul, he desired it for himself, Gal. 2.2. Lest by any means I should run, or had run in vain. So Phil. 2.16. That I may rejoice in the day of Christ, that I have not run in vain, nor labor'd in vain. So here now in this Text, That we may not lose the things which we have wrought.
There are two things here considerable: First, Here is somewhat which is implied. And secondly, Here is somewhat which is expressed. That which is implied is this, That the heedlessness of people frustrates the labors of the Ministers. That which is expressed is this, That Ministers do above all things desire that their labors may not be frustrated by them.
First, I say, the heedlessness of people frustrates the labors of their Ministers, it makes them lose the things which they have wrought, Look to yourselves that we do not, therefore if ye do not, we shall. Let a Minister be never so careful of his work, for his own particular, as it comes from himself; yet if his people do not look to themselves, and their own ways, it will be in the event lost as to them, as it is in other matters besides: Let a Physician give never so good Physic, yet if his Patient shall distemper himself of his own accord, he loses his Physic, because it attains not its proper and intended effect.
This should therefore among other Arguments provoke our diligence and circumspection, and cause us to take heed what we do; for this among other things will be a further aggravtion against us: God will one day call all wicked men to an account, as for the motions of his Spirit, and the checks of Conscience, and the dispensations of his Providence, so likewise for the labors of his servants, which have been neglected by them; whom he sets at a great rate, even then when men despise and undervalue them.
There are two sorts of persons which make Ministers to lose the things which they have wrought; the one is those that refuse to come to hear them, when a Minister hath taken sad pains to prepare himself for the good of such a people, to speak seasonably, and pertinently, and properly to them, to their particular profit, and comfort, and edification; and they now upon what pretence soever, it may be some conceits or punctilio's shall withdraw themselves from him.
This is to make him to lose the things which he has wrought, and God will be answered for this at another day; and his Spirit will not always strive with them in this particular, but being grieved, will withdraw itself.
Another sort are those, which though they hear, are never the better for hearing, can live many years under a Ministry, and get nothing by it; such as these, they make us to lose the things which we have wrought, and of these especially do we now speak at this time, as here chiefly intended. It is a very sad and grievous business; we are tender of other workmen, that they may not lose their labor amongst us; but for this which is the greatest work of all, we make nothing of it: Well, you see what St. John says of it. It is a matter of heedlessness and disregard; if people would more look to themselves, they would prevent us from this inconvenience and evil, that it happened not unto us. Thus much for that which is here implied in the connection of the words one with another.
Now secondly, For what also is expressed, That Ministers are justly very tender of the frustrating of their labors, and of losing that which they have wrought: It was that which the Apostle here stood upon more than anything else, as that which was most grievous to him.
This it is in three particulars: First, In regard of the person they work from. Secondly, In regard of the person they work for. Thirdly, In regard of the nature and condition of their workings.
First, The person they work from; and that is God himself, it is he which employs them; and because it is so, they would not willingly lose their work in reference to their Master, who consequently (so far as he is capable) should lose by it also. The miscarriages of the Ministry redound to the dishonor of God.
Secondly, The persons they work for; and that is the Church and People of God, for the edifying of the body of Christ, and perfecting of the Saints, Ephes. 4.12. They watch for your souls, Heb. 13.17. And those that watch, they hope not to lose, for they therefore watch to prevent it; but where love and affection to the Parties is join'd with it, it makes it the more; and so it is here: They would not lose their work in reference to those they work for.
Thirdly, For the work itself, and that in sundry respects.
First, The Labor of it, it is a painful work, and therefore is it so often in Scripture set forth by such an expression, Those that labor in the Word and Doctrine. The more pains that any man takes, the less willing is he to lose it. Where men do but play, and toy, and trifle, their works are lost with a great deal less charge; but where they are laborious, here 'tis more difficult; that which costs the greater labor, procures the greater loss.
Secondly, The Dignity of it; there's somewhat also in that: Men may take pains in a thing of naught; it is the unhappy lot of sinful persons, whose lusts are very chargeable to them in this respect; they take a great deal of pains many times for the wronging of their own poor souls. Now for such as these to lose that which they have wrought, an to be disappointed in their sinful endeavors, it is no great matter; they may be the rather glad of it, as an advantage to them. But when-as besides the labor of the work, there shall be the excellency: this is an addition hereunto. To lose such a work as this is, the work of the Ministry, this is no ordinary business, nor so to be accounted.
Thirdly, Add to this the extent of it, and that which goes along with it; for if we lose our work, there is somewhat more lost besides that, as is implied afterwards; and that is of yourselves, It is unprofitable for you, Heb. 13.17. Alas! if it were only our labor, it may be it would be no great matter, at least for us to speak of; or if it were only the work itself abstractly considered: but now that it is of such consequence to you, this improves it, and sets it on.
And the rather upon this added still to it, that it is irrecoverable; for so it is: If the work of the Ministry take not, there's nothing hereafter to be expected, like a miscarriage in War; if we once lose it, we know not how to make it up again, and to find our bottom. Upon these and the like Considerations, may ye see the Ground of this Caution, That we lose not the things which we have wrought. And thus much of the first Part or Branch of it, as expressed in the Negative.
The second is the Affirmative, But that ye, or we, receive a full reward. Here's another piece of a Motive, why Believers should look to themselves; not only that they might not lose, but that moreover they might gain, and their Teachers gain with them: We'l take notice of both.
First, Take it as to themselves, That ye may receive a full reward. We see here by the way, first of all, That it is lawful to have an eye (in our working) to such things as these are: Christians, they may look at the reward, as a spur to provoke them to Duty; for ye see it is here made to be an argument, whereby the Apostle would persuade these Believers to attention, and regard to themselves; and that which God at any time makes an Argument, we may undoubtedly make a Motive: that whereby he endeavors to persuade us, we may there sufter ourselves to be persuaded by it. Thus we know it was with Moses, Heb. 11.26. it is said, He had respect unto the recompense of the reward.
It is true indeed, we have other things to move us, even the Excellency which is in Goodness itself, and that example which we have of it in God, and regard to Him, that requires it of us. But yet moreover we may take in this with it, that recompense which it brings in with it in a better world: When God will render unto every man according to his deeds: To them, who by patient continuance in well-doing, seek for glory, and honor, and immortality, eternal life, as it is Rom. 2.6, 7. That take notice of only by the way, that the reward, it may be looked after by us.
Secondly, Observe this, That perseverance in Goodness hath its reward belonging to it: Be not weary in well-oing: for in due season ye shall reap, if ye faint not, Gal. 6.9. What shall we reap? life everlasting, as it is expressed in the verse before. God will not forget the pains, and labor, and industry, which any have taken for his names-sake, but will abundantly requite it: there's no man serves God for naught, who is a free and bountiful pay-master. When we hear of reward, we may not dream of merit, as if there were any proportion betwixt that which comes from us in a way of service, and that which comes from God in a way of encouragement, but only a comfortable Consideration of the works which are done by us: It is a reward, not of debt, but of grace.
But Thirdly, (which seems here chiefly to be stood upon) here's the word of Amplification, a full reward, 〈 in non-Latin alphabet 〉 . This is added either Denominatively, or emphatically; Denominatively, as by a Periphrasis, expressing to us the nature of Heaven, and the condition of Glory to come, which is a full reward. Emphatically, as implying that that is, a partial, and but imperfect reward, which does attend upon inconstancy in Religion.
First, (I say) take it Denominatively, as a description of Heaven, and the condition of Glory to come, it is a full reward; it is that which will make sufficient recompense, for whatsoever is either done or suffered by us here in this life; it has the fullness of a reward in all the several Explications of it.
First, A fullness of sufficiency. There's nothing which is in any way desirable, but it is to be found in this reward: Take the best things of this life, and they have an emptiness and vacuity in them, they are not sufficient, there is a great deal wanting in them, of what might be desired. But for this heavenly reward it is otherwise, In thy presence is fullness of joy, Psal. 16.11. And I shall be satisfied when I awake with thy likeness, Psal. 17.15. There is nothing which any soul can desire, but it has here answered and made up unto it in the full and perfect accomplishment. Good measure, pressed down, shaken together, and running over; as it is Luk. 6.38.
Secondly, A fullness of expectation. Whatever can be looked for, shall be enjoy'd; if we speak of the rewards of this life, men look for more many time than they meet with; they have high and raised expectations, where they have but short and shallow enjoyments; but in this reward which we now speak of, it is otherwise; it satisfies all the hopes which are had of it, yea, it far exceeds, and goes beyond them: Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him, 1 Cor. 2.9,
Thirdly, A fullness of Compensation. Here is in this reward that which makes amends for all, which has been undergone in reference to it: The wages is not here short of the work, but infinitely transcendent. There's no man which will have here cause to complain, that he is oppressed, or hardly dealt with, but shall be forced to acknowledge, that God has dealt very liberally with him, and bestowed a great deal more upon him, than he could ever have either expected, or else deserved. God's rewards, they are payments with advantage.
This shows the vanity and fondness of those therefore, which will deprive themselves of it; seeing it is a full reward, who would then not be partaker of it, and especially lose it for the want of a little care and heedfulness about it? We see how 'tis with men in the world, that they are not willing to lose anything, which has but the sound of reward in it, although but short and imperfect; but when it shall prove a good bargain indeed, here they are hot and eager upon it, very zealous in the pursuit of it, and never at rest with themselves till they come to enjoy it. Why, this now is that which should be effectual to persuade and prevail with men in this business we now speak of; that they have not oly a recompense and reward set before them, for the nature of the thing itself; but moreover a full reward for the accomplishment and perfection of it, which it is called here as the description of an heavenly Condition; First of all, Denominatively.
Secondly, It is called so emphatically, as implying that there is a reward which is not full, belonging to those which are inconstant, and declining in Religion. Take such kind of persons, as do some good things here in this world; God is not behind-hand with them, but gives them even here in this world, some reward answerable thereunto; but yet if they go not on, and continue, he does not finish and complete it to them, it is but imperfect: There is the best still behind, which they shall never have. This is then the scope and drift of the Apostles speech to persuade us to fullness of holiness, that so consequently we may have fullness of happiness attendant upon it, and to persuade us to a fullness of work, that we may have a fullness of wages, which accordingly should have an efficacy upon us; everyone, when he comes for his wages, would be glad to receive all, and would not have anything to be kept back from him. Now as he would so, it concerns him to have a care of his work, that that also be complete: Be ye steadfast and unmovable, always abounding in the work of the Lord, that so your labor may not be in vain in the Lord, 1 Cor. 15.58. that is, that ye may receive a full reward. And thus much of the words, as they refer to Christians, and Believers themselves.
Now further, secondly, As they refer to the Apostles and other Ministers, That we may receive a full reward. This reward was not Temporal, and from them, which he di not so much look at; but from God, a reward in Heaven. The Apostle did hereby imply, that these Christians, if they were careless, would be apt to deprive him of this; and so they would, though not of his reward simply, which Ministers shall be sure to have, if they do their endeavor, howsoever people carry themselves; but yet a full reward, that they may be deprived of. What is that? namely, of joy and rejoicing. Ministers, when people miscarry under their hands, they will miss of this, though not of their glory. And this the Apostle signifies there in that place, Heb. 13.17. That we may do with joy, and not with grief; they may do it with safety, but not with joy; with safety as to their own souls, which shall be saved notwithstanding; but not with joy, as to their work, which in the mean time shall be burnit.
This latter clause then helps to the Explication of the former: The Apostle had said, That we lose not the things which we have wrought; as if Ministers upon their people's heedlessness and miscarriage lost their labor and reward. Now thus he shows here in what sense it is to be taken; namely, not to the loss of it simply and absolutely, but as to the fullness of it, that we may receive a full reward, that is, a reward not only of salvation, but also of comfort, and glorying and exaltation. I might also further note this, That the profiting and perseverance of the people is a full reward to the Minister.
And so now I have done also with the second Branch of the second General, laid down in the Affirmative, as an Argument for these people's Caution; taken not only from themselves, but from their Teachers, That we may receive a full reward.
SERMON XLV.
2 Joh. 9.
Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God: he that abideth in the Doctrine of Christ, he hath both the Father and the Son.
There are two things especially, which do belong to the Work of the Ministry, as Parts and Branches of it, Conversion and Confirmation: The infusion of Christian Principles into the mins of those who for the present are destitute of them, and the settling and strengthening of those Principles in their minds, in which already they are wrought: And this latter no less useful, and beneficial, and necessary than the former. It being as great a commendation to maintain that which ispurchas'd, as to purchase tat which as yet is not obtained: Therefore the Apostle John in this Scripture which we have here before us, does apply himself vigorously to this business, in an Epistle which he directs to an Honorable Matron with her Family, whom he stiles the Elect Lady and her Children: He had, as it is probable, formerly been an instrument through the blessing of God of their Conversion to the Faith of Christ. And now (in regard especially of the danger which they were in from Seducers) he does as carefully endeavor their establishment and confirmation in the same Faith. This he does in the proposal of a double Consideration to them, which might have influence upon them, in the Verse which we have now in hand. First, The great Misery of all such as swerv'd from this Faith, laid down in the Negative Proposition, Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God. Secondly, The great Happiness of all such as continue in this Faith, laid down in the Affirmative, He that abideth in the Doctrine of Christ, he hath both the Father and the Son.
THE Text itself consists of two General Parts, a Negative, and an Affimative. The Negative, that we have in those words, Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God. The Affirmative, that we have in those, He that abideth in the Doctrine of Christ, the same hath both the Father and the Son.
We begin with the first, viz. The Negative, Whosoever transgresseth and abideth, &c. Which is a Censure of all such persons as do withdraw from the Doctrine of Christ. And these are here exhibited to us under a double Notion; the one of simple neglect, in the refusal or denial of this Doctrine, and the other of unworthy Reaction in Apostasy, or departing from it. The former we have signified to us in the word transgresseth, the latter in the word, abideth not.
Where again the Doctrine of Christ may admit of a double Explication, and be taken two manner of ways: Either, first, Actively, and Enunciatively; the Doctrine of Christ, i. e. the Doctrine which Christ teacheth, in the General Notion of it: Or, secondly, Passively and Objectively; the Doctrine of Christ, i. e. the Doctrine which refers to Christ, as the proper subject and matter of that Doctrine, in the specifical notion of it, which is more particularly the Doctrine of the Gospel, and of reconciliation wrought by Christ. According to the first sense of the phrase, so here is a peremptory Censure of all unsound and heterodox Doctrine, the maintainers of it in any substantial point, ormatter whatsoever, which does belong to Religion; according to that of the Apostle Paul, in 1 Tim. 6.3, &c. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and the Doctrine which is according to godliness, he is proud, knowing nothing, &c. Where wholesome words, and the words of our Lord Jesus Christ, and the Doctrine which is according to godliness, are made to be synonymous to each other, and to signify still one and the same: According to the second sense of the phrase, so here is the like Censure of all unsoundness and averseness whatsoever from Evangelical Truth more especially: The Doctrine of Christ, that is, that Doctrine which treats of Christ in his nature, and person, and offices, and such as these; either of these have one and the same Character fastened upon them, and sentence pronounced against them; and that is, that they have not God.
Our business at this time will lie chiefly inthe latter of these, as I conceive, more especially aimed at, and intended by the Apostle; and that is, the Censure of such persons as do trespass upon the Doctrine of Christ, as it is taken specifically, for the Doctrine of salvation by Christ: And that first of all, in the simple denial and rejection of it, Whosoever transgresseth, i. e. transgresseth this Doctrine; and transgresses it so notoriously, with a special Emphasis considerable in it, as denying or opposing himself to it; suchan one hath not God: It is not every transgression at large which is here intended, as excluding those from having God, which are guilty of it; for then we were all of us in a very sad and miserable condition, there being none of us but have enough ofthis in us, and more than we should; Our transgressions are multiplied upon us, as David speaks. But we must take it in reference still to the matter in hand, the Doctrine of Christ; whosoever transgresses this, that contradicts it, as the Arabic reads it; or that sets against it, as the Ethiopic carries it; such an one comes under this censure: Whosoever either on the one hand think Christ to be needless and superfluous, that he might well enough be spared; or on the other hand thinks Christ to be imperfect and insufficient, that there is not enough in him; either of these transgresses the Doctrine of Christ. In one word, Whosoever they be that do lessen and diminish from Christ, as the Mediator and Savior of the Church, and as the Scripture propounds him to us, to be received and entertained by us; such as these they have not God: He that is not a Christian, he is an Atheist; and he that isnot a Christian in the true notion and sense of Christianity, he is no Christian at all, and as the Gospel does exhibit it tous, let his name, and profession, and appearance be what it will be. Thus 1 Joh. 2.23. Whosoever denieth the Son, the same hath not the Father; not only because that the Father and the Son are one simple, pure, and indivisible essence; but also because the Father doth not manifest himself to salvation, but only by his Son, as we shall see more anon. Therefore further, in Ephes. 2.12. The Ephesians at what time they were without Christ, at the same time they are said to be without God, which two expressions are both join'd together there in that place, Wherefore remember, that ye being in time passed Gentiles, &c. That at that time ye were without Christ, being aliens from the Common wealth of Israel, and strungers from the Covenants of promise, having no hope, and without God in the world, without Christ, and without God: they infer one the other. And so now here in the Text, He that transgresses the Doctrine of Christ, he hath not God. This may be said ofhim divers manner of ways: First, In point of Knowledge; they have not the right notion, and apprehension, and understanding of God: The Apostle Paul speaks of some in the Church of Corinth, that 〈 in non-Latin alphabet 〉 , they have not the knowledge of God, 1 Cor. 15.34. And he speaks this to their shame: the same may be said of those which receive not the Doctrine of Christ, they have not the knowledge of God neither, they are ignorant of God; and if they be such as live in places, and under means of knowledge, it is so with them upon the same terms of sham and disgrace unto them. In 1 Thes. 4.5. It is made a description of the Heathen, which were persons living without Christ; The Gentiles that know not God. And in 1 Cor. 1.21. it is said, That the world by wisdom knew not God. It is true indeed, some kind of knowledge of God they had, even by the light of nature: and therefore we read in Rom. 1.19. of 〈 in non-Latin alphabet 〉 , of that which may be known of God, as manifest in them, for God hath shewn it unto them; they knew that there was a God, but who this God was, they did not know, nor in the way of his most considerable and comfortable manifestations of himself: There is no true knowledge of God indeed, and such as will give satisfaction; but as he is revealed in Christ, who is the brightness of his glory, and the express image of his person, as we find him called, Heb. 1.3. Therefore 2 Cor. 4.6. it is said, That God who commandeth the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ: In the face of Jesus Christ, there we have the knowledge of the glory of God, as who otherwise is a light whom none can approach unto; therefore he is said to be the Image of the invisible God, Col. 1.15. Why of the invisibel God? not only as invisible to the eyes of the body, (which is true of every spirit) but likewise to the eyes of the mind itself also out of Christ: God without Christ is imperceptible, and altogether undiscernable of us; we cannot possibly each to any competent knowledge of him: There's no Knowledge of God without Christ, nor there's no Knowledge of God out of Christ; no knowledge of God without Christ, because it is he that declares him; no knowledge of God out of Christ, because it is he that resembles him, and represents him, and exhibits him to us.
First, (I say) no knowledge of God without Christ, because it is he that manifests him, Joh. 1.18. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him: It i Christ only that gives the kowledg of God: Therefore in Matth. 11.27. we find this expression, That no man knoweth the son, but the father; neither knoweth any man the father, save the son; and he to whomsoever the son will reveal him.
Secondly, No knowledge of God neither out of Christ, because it is he that represents him: As we cannot look upon the Sun directly, but in its reflection; so neither can we see God in His Majesty, and as considered absolutely in himself, but as his Glory shines out in Christ, which it does in so full a manner, as that he that sees the one, he sees the other. And so Christ himself tell us, Joh. 14.8, 9. When Philip said unto him, Lord, show us the Father, and it sufficeth us: Jesus saith unto him, Have I been so long with you, and yet hast thou not known me? He that hath seen me, hath seen the Father: and how sayest thou then, Shew us the father. And again, ver. 11. Believe me that I am in the Father, and the Father in me: In Christ, who is God-man, we have a full true sight and knowledge of God, and no-where else. So that those who deny the Doctrine of Christ, they have not God; First, in point of Knowledge.
Secondly, They have not God neither in point of Worship. God out of Christ is an Idol, as to any true adoration of him, or religious service exhibited to him. This is true both in regard of the object of worship, as also in regard of the medium. In regard of the Person worshipped, as likewise in regard of the conveyance of this our worship to him. For the Person worshipped, it is still God in Christ, from whom abstracted and divided we cannot apprehend or conceive of him in our prayers. Forasmuch as in Christ, all the fullness of the Godhead dwells, as the Apostle speaks in Col. 2.9. therefore out of Christ there is nothing of God to be found, and so consequently nothing of God to be worshipped. Those that worship God out of Christ, they worship they know not what, as our Savior speaks to the Woman of Samaria, in Joh. 4.22. Thus it holds in regard of the Object and the Person that is worshipped. It holds also in regard of the Medium, and the conveyance ofthis worship to him; as there's no worshipping of God neither but in Christ, so there's no worshipping of God but by Christ, in whom our worshipping and service of him is alone transmitted to him. He is that Jacob's Ladder which touches Heaven & Earth, and whereby we ascend from Earth to Heaven. No man cometh to the Father but by Him. He is the way, and the truth, and the life, Joh. 14.6. As none comes to Christ except the Father draw him, so none comes to the Father except Christ bring him. It is he that makes our way for us, even a new and living way, which he hath consecrated to this purpose, as the Apostle speaks, Heb. 10.20. Through him we have an access by one spirit unto the Father, both Jew and Gentiles, Ephes. 2.18. And in him we have boldness and access and confidence through the faith of him, Ephes. 3.12. By him who is our high-Priest we go boldly to the Throne of Grace, &c. Heb. 4.16. If we pray, it is in his name, or else to little purpose: Whatsoever ye shall ask the Father in my name, he will give it you, Joh. 10.23. If we give thanks, it is still by him, Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, giving thanks to his name. And Col. 3.17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. So that take away Christ now, and we take away all approach to God, and adoration and service of him, who is the only Angel that with incense offers up the Prayers of all the Saints upon the golden Altar, Revel. 3.8. They that have not him, they have not God in point of worship, neither as to the object nor medium.
Thirdly, They have not God in point of Interest, they have not that relation to God as is desirable for them. They have God indeed in the common relation of a Creator, and so even the Devils themselves have him; but they have him not as a Father, or Friend, or beloved; they have not God as a God in Covenant, which is the right having of him indeed, this being alone founded in Christ. This is the misery of all those which are out of him, and walk in opposition to his Doctrine, that they are deprived of his sweet and comfortable relation, God out of Christ is a stranger, there's no acquaintance with him; and God out of Christ is an enemy, there's no standing before him. But in him there is peace and agreement, Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, he hath reconciled in the body of his flesh. Him hath God the Father sealed. Joh. 6.27. And him hath God set forth to be a propitiation through faith in his blood, Rom. 3.25. He hath made us accepted in the beloved, and—him alone, Ephes. 1.6. He is the true mercy seat in whom we have intercourse with God the Father.
Those that think to come to God upon the terms of nature and common providence, they will have little comfort in such approaches; for God considered out of Christ, he is a consuming fire, and our nature is now through sin become odious to him, as it is in itself. There's no coming now unto him without expecting to be devoured by him. But it is Christ who assuming our nature, and in that nature satisfying God's justice, who hath made our nature now amiable to him, in those persons who by faith apprehend him, and are united to him, and in them alone. We are not now acceptable to God, so much as bearing the image of the first Adam, but rather as bearing the image of the second, by whom the image of God himself is now renewedand repaired again in us, and we in a manner partaking of his likeness, which is usually the ground of love and delight in several persons one to another.
Therefore those that have not Christ in this sense they have not God. They have not God to own them, nor they have not God to justify them, nor they have not God to adopt them, nor to accept them, and take them as his; thus they have him not. They are at an absolute distance from God, and have no comfortable relation to him, nor interest in him.
Lastly, They have not God, i.e. they have him not in point of influence; this follows from the other; forasmuch as all benefitfrom God proceeds from interest in him. Therefore those who are strangers to Christ and his Doctrine, as they have no interest in God, so neither (to speak of) have they influence from him. And that according to all these kind of influences which are to be desired, and those benefits which are of the greatest concernment.
As first, Of Grace and Holiness; they have not God to sanctify them, and to communicate his holy Spirit unto them. God is the God of all Grace, but it is God in Christ, he is the channel and conduit-pipe and conveyance of the grace of God unto us in all the several kinds and particulars of it, wherein it is communicated. Look as by the first Adam sin is derived unto all those who partake of him by carnal generation; so by the second Adam, namely Christ, Grace is derived unto all those that partake of him by spiritual regeneration. There are three manner of ways by which Christ may be said to derive Grace to those which are his: First, By the benefit of his Passion. Secondly, By the benefit of his Intercession; and thirdly, by the efficacy of his Operation. And this he does only to those which are Believers.
First, By the merit of his Death and suffering: Christ having offered himself a sacrifice well-pleasing to God, did meritoriously purchase to his Church the favor and grace of God, and all such gracious qualifications as were suitable to such persons as should be saved. Now those which deny Christ and his Doctrine, they have no benefit at all from this purchase; Christ has merited Grace for none which do finally stand out against him, and refuse to be governed by him. The blood of Christ Jesus cleanseth us from all sin, 1 Joh. 1.7. Us • who were they? namely such as appears by the Context, Who walk in the light as he is in the light, and maintain fellowship with him, &c.
Secondly, By the benefit of his Intercession. Christ does continually pray for those which are his, that they may have competent Grace bestowed upon them: I have prayed for thee that thy faith fail not, says Christ to Simon Peter, Luk. 22.32. Now those who do not by faith receive him, they have not benefit neither by these prayers. Christ distinguishes his Elect from others expressly in this particular, Joh. 17.9. I pray for them, I pray not for the world but for them, &c.
Thirdly, By the efficacy of his Operation. Christ conveys Grace to his servants, as an Head imparts life and motion to his Members; and this he does by his Spirit, not only working Grace in them at first, but also strengthening and increasing it where it's wrought, Ephes. 4.15, 16. That ye may grow up unto him in all things, which is the head, even Christ; from whom the whole body fitly joined and compacted by that which every joint supplieth, according tothe effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love. There are daily and continually influences of Grace from Christ to Believers, whereby he enables them both to the subduing of sin, and doing of duty. Hence we are said of his fullness to receive (all of us) grace for grace; answerable to grace in him (for kinds) grace in us: And hence is God said, to have blest us with all spiritual blessings in heavenly places in Christ, Ephes. 1.3, 4. And this is done by the power of his Spirit working in us. It's called 〈 in non-Latin alphabet 〉 , the supply of the Spirit of Jesus Christ, Phil. 1.19. Grace it is a fruit of the Spirit, and the Spirit it is the Spirit of Christ, and so sanctifying those alone which have this Spirit of Christ in them, by virtue of their Union to him: For if any man have not the Spirit of Christ, he is none of his, Rom. 8.9.
We must rightly understand this method, and order, and connection, which God has set for the conveying of saving Grace unto us. We have not Grace from the Spirit immediately, but from the Spirit in reference to Christ. The Spirit first sanctifies his Human nature, and then sanctifies us; so that what we have of the Spirit in the graces of it, we have it still derivatively from him. As the Ointment which was upon the head of Aaron, it ran down to the skirts of his garment; so the Grace which is upon the head of Christ, it runs down to all his Members, and to them alone.
There are common gifts from God as a Creator and Governor of the World, which common persons partake of, and such as are out of Christ; upon the understanding, of natural abilities, wit and sagacity, &c. and upon the will, of moral qualifications, temperance and sobriety, and the like; but no sanctifying grace but from Christ, no spirit of mortification as to lusts, no quickening spirit as to spiritual duties. Without me, i.e. separated from me, ye can do nothing, Joh. 15.5. He that hath not Christ, he hath not these, as not having the spirit of Christ from whence these should come into him. Look as there is no beam without a Sun from whence it should irradiate; not River or stream without a spring from whence it should flow and take its original; so neither is there any Grace without Christ, who is the only beginner and finisher of Grace in us. He that has not Christ, he has not God in the influences of Grace and Sanctification; he has not God in him by way of residence and habitation, and as taking up abode in his soul. Nor he has not God with him by way of assistance and co-operation, as enabling him to walk in such ways as are pleasing to God, and as are suitable to a Christian conversation. And so as to the Point which we now speak of, to wit, of gracious and sanctifying qualification. He has not indeed God at all.
Secondly, As not to the influences of Grace, so neither to the influences of comfort; no true comfort or peace of Conscience but from God in Christ; He is our peace, both in the thing itself, as also in the discovery an manifestation of it. The spirit of comfort, it is of his sending, and comes from him. Comfort divided from Christ, it is not comfort but security; it is not assurance but fancy; it is not Consolation but presumption. None can persuade the heart, of God's love and favor to it, but he alone that has purchased and obtained Gos love and favor for it, and this is Christ alone. God hath sent the spirit of his son into eur hearts crying Abba Father. And it is his spirit that beareth witness with our spirits, that we are the children of God. He that hath not Christ and his Spirit, he hath not God to comfort him.
Thirdly, As to matter of Salvation, not God to save him. There's no salvation out of Christ, Act. 4.12. Neither is there salvation in any other. For there is none other name under Heaven given among men, whereby we must be saved. He that hath not the Son he hath not life; i.e. eternal life. 1 Joh. 5.12. But the wrath of God abides on him. Joh. 3.36. Ye will not come unto me that ye might have life: as who should say, without me 'tis not to be had, in Joh. 5.40.
This which we are now upon, it follows from all which went before: Forasmuch as out of Christ there's no knowledge of God, no access unto him, no interest in him, no grace from him; It will necessarily ensue, that he that has not Christ, he has not God in point of salvation. Because whosoever are saved, they have all these several privileges as antecendent belonging unto them; they know God, have acquaintance with him, are reconciled unto him, justified and sanctified by him. And thus we have the Point in the several Explications of it, wherein it holds good unto us, That he that transgresseth, that is, rejects the Doctrine of Christ, he hath not God.
The Use and Improvement of this Point by way of Application: First, It comes home to sundry sorts of persons, who are hence concluded in a very sad condition, as Pagans, Infidels, and Jews, and such as these; to whom either this Doctrine of Christ is as yetnot come, and so have not attained unto it, or else to whom it is come, but rejected and refused by them, and so transgress against it; these are all involved in this censure which we have here before us, That they have not God; and that in the full sense and latitude and extent of it, as we have hitherto declared it unto you.
This is so much the more grievous, as it is the less thought of and expected; for these persons which we have now mentioned, they make a full account they have God, whatever they have else. For they all make mention of God, and they profess him, and seem to worship him; as for the having of Christ, they know they have not him, nor do not care whether they have him or no; but to tell them that they have not God, that's very strange, and perhaps unpleasing to them; why but therefore says the Apostle here of them, They have not God; and he speaks it in a kind of frustration and disappointment of them, (for so we must here take it as the scope of the Text). God whom they think to have, and God whom they seem to have, and God whom they wish to have, and whom willingly (if left to themselves) they would not be without, even this God, him indeed theyhave not; whiles they have not Christ, whom they would not have, they have not God himself whom they would.
At least they have him not in that way, and to that purpose for which they would have him. They have God to judge them, and they have God to punish them, and they have God to damn them, but they have not God to save them, and to preserve them from the wrath to come; thus they have him not nor so remaining, never will. Therefore in the place before cited, ( Ephes. 2.12.) a those two expressions are joined together, without Christ, and without God, as we noted before; so likewise are those expressions joined too, Without God, and without Hope: without hope, that is without hope of Salvation, without hope of Eternal life, as it is in Tit. 1.2. without hope in the ground of it, whatever hope there may be in their minds and vain conceits.
And this is that which pinches most of all, not only them but many others besides. There are a great many people in the world which could as well be content to be without God, as they are without Christ, if being without God did import no more than a mere want or deprivation of Holiness; yea but there is this further in it, that it is also a want and deprivation of Happiness. They are without God, not only as the Author of Grace, but as the Author of Salvation. Those that will not have Christ to rule them, and reign over them, God himself will never own them to save them; but will give that charge about them which we meet withal in the Gospel, Bring them hither and stay them before me. Bind them hand and foot, and cast them into outer darkness where shall be weeping, and wailing, and gnashing of teeth. It is Jesus, and he alone (and that embraced and received by faith) who must deliver us from the wrath to come, 1 Thes. 1.10.
Therefore we see what cause we have to pity and to bewail such persons as these are, who sit in darkness and the shadow of death in this particular; and both to pray for, and otherwise to endeavor the conversion and recovery of them out of this miserable condition. The less sensible they are of their own misery themselves, the more sensible should we be for them, and do all that we can for the rescue and redemption and delivery of them. We are apt sometimes to have pity and compassion upon the captivity of the outward man; if there be any who are sometimes taken in Turkish slavery, and in thralldom in regard of their Bodies, here our Bowels are ready to rise in us, and we are sometimes active for the redemption of them. How should the redemption of Souls be more precious with us, and not cease forever! Let us therefore do all we can here to restore men, and to recover them to God, from whom they are fallen, by denying of Christ, in whom alone God will be owned and acknowledged by us.
How far are those from this who do rather indeed harden them, and confirm them in this their wretched condition, by asserting and teaching, That they are well enough so as they are, and that it is possible for them without Christ, or the Doctrine of Christ, to come to God, or that an implicit knowledge of him is sufficient, without an express and actual belief and entertainment of him. Such as these they do drive them off farther, who in the sense and language of the Holy Ghost are afar off already.
Scondly, Not only Pagans and Jews come under this condemnation, but even many others who also profess themselves Christians, as Papists and such as those, who transgress the Doctrine of Christ very grossly in the corrupting of it; they do not only trespass upon this Doctrine, who deny there is such a person as Christ, or that such an one is this person; but who moreover whiles they acknowledge the person, yet do either deny such perfections to him, or fasten such imperfections upon him as are unsuitable and unagreeable to him; which fancy and set up such a Christ as God himself never made nor the Scripture yet ever revealed.
Thirdly, Here is likewise the misery of all natural and unregenerate persons, these come under this censure likewise, who though they should hold this Doctrine in judgment, yet deny it in affection and practice; forasmuch as they do not submit to the power and efficacy of it, such persons as do not close with Christ upon the terms and conditions of the Gospel, howsoever they may hold such an opinion, as that there is a Christ, yea, moreover that this is he, Jesus of Nazareth, the son of Mary; yet refusing to yield obedience to him, and to comply with him, they do in effect set themselves against him, and so have not God. It is not only the lot of Pagans, and Infidels, and Jews, which do directly and professedly disown him, but even of professing and nominal Christians, which live within the pale of the Church, and would be esteemed members of Christ, these are in the same condition likewise.
Which therefore may serve to awaken them, and to cause them to reflect upon themselves; they are such as transgress the Doctrine of Christ, and are deprived of God himself. They are such as have neither interest in him, nor influence from him; they are strangers and enemies to him, and so is he to them, and will have nothing to do with them whiles they remain in such a condition, as to any comfortable impartment of himself to them.
This is very sad and lamentable indeed, and the height of all other evils. The Apostle could not have past a more fearful doom upon them than this, when he says, They have not God. This Poena Damni, this punishment of loss it is above all other punishments besides, which can either be named or thought of, and such as is not recompensed or made amends for by any other enjoyments. He that hath not God, what else hath he besides even of that which he seems to have, though never so much? surely nothing at all. It is that which may humble men in the midst of their greatest possessions and fruitions here in the world, which they are apt sometimes to glory and pride themselves in, that they have this thing and that thing wherein to comfort and solace themselves. They have health and strength, and wealth, and friends, and the like, all that their heart can wish in regard of the world; Oh but if they have not God in the mean time, they have nothing at all, they are but beggars in the midst of plenty; and in the fullness of sufficiency are in straits, as Job speaks. Look as a true Christian that has God, and interest in him, he has virtually and eminently everything else besides, because he has the spring and fountain from whence every good thing comes: So a carnal man that has not God, he has in deed and in effect nothing, because he has not him who should bestow all good things upon him, and bless and sanctify every condition to him.
Therefore in the second place, let us make this use of the Point, even to acknowledge Christ and his Doctrine, and the Grace of God which is revealed in it. Let us not own either such a Doctrine or state, as does make void Christ unto us, but rather close with the goodness of God in this gracious impartment and conveyance of himself unto us. The reason why he which has not Christ, has not God, is not only from the simplicity of their essence, God and Christ, which are both one and the same, but likewise from the nature of the dispensation; because God will not communicate himself any other way than in and by Christ. He is resolved that whomsoever he saves he will save by him, and him alone or not at all. If therefore we can save ourselves of ourselves, let us do it, and there's an end; but if ever we expect or hope to be saved by God, and to be beholding to him for it, we must be saved by him upon his own terms and conditions, and in that way which he has set Salvation for the bestowing of it, or else be content forever to be damned, and we deserve to be so.
Beloved, it is a great piece of peevishness in the corrupt nature ofman, which we have cause all of us to be very much humbled for, that the way which Go himself desires more especially to save us by, that of all other ways we should decline and refuse, and keep ourselves from, which is by the Mediation of Jesus Christ. This is that which God has invented, and devised and found out for us, and herein expressed the riches of his wisdom & counsel towards us; The manifold wisdom of God. And yet we would seem so much wiser than he, as to think this way not so requisite for us.
Besides to add to this, his importunity for the persuading of us: God has not only found out Christ for us, and offered him to us, but he has wooed us, and besought us, and entreated us to accept of him. He sends his Messengers and Ambassadors to us, who pray us in his stead that we would be reconciled to him in his Son. And what a fondness and perverseness then is it for us to stop our ears against it, and to refuse to come off unto it! How shall we escape if we neglect so great salvation! Heb. 2.3.
Especially, if we shall add further, the excellency of the Dispensation itself, which is the best and happiest of all, an that in two particulars: First, It's the surest way of conveyance: And secondly, It is the sweetest; it has the greatst security, and the greatest contentment in it.
First, This conveyance of all good to us in the Covenant of Grace, and in the name of Christ, it is the safest and surest Dispensation. We are now upon very good terms which we may rest upon. If salvation with the appurtenances of it had been in any other hand besides, we had not been so sure of it, if in our own hands, we might have lost it, as we did once before in our fall from Innocency, or if in any creatures hands else, yet being creatures we could not have been so secure; but now being in the hands of Christ, and dispenst by him, it is in safe and sure hands indeed. And that love which God bears to us in and for his Son, it must needs be sure and firm love; because as he loves him, so he will love us also for him, and upon his account. That the love wherewith thou lovest me may be in them, and I in them, in Joh. 17.26. Look what the ground and foundation of any love is, the same is the constancy and continuance of it; if it have a weak and slight foundation, it is weak and slight love. Again, if it have a strong and firm foundation, the love is accordingly. Nay this is the love of God to a Believer. Forasmuch as it is founded in Christ who is his Beloved, and the Son of his love, as the Scripture calls him, in whom he is well pleased; it must needs be therefore firm love. Those words of God concerning Christ, which we find more than once spoken of him at his Baptism, and at his Transfiguration both, This is my beloved Son, in whom I am well pleased; they do not only denote the object of God's love, but likewise the conveyance. Neither do they only terminate upon Christ himself, but also rebound from Him, upon all Believers in reference to Him: God is well-pleased with Christ, and in him he is well-pleased with all such as submit to Christ, for Christ's-sake: That's one Commendation of this conveyance and dispensation by Christ, viz. The safety and security of it.
Secondly, There is the sweetness of it also; there is a great deal of delightfulness also in it, if we were capable of it, to apprehend it; to see everything coming to us, strained through the love of God in Christ, it's wonderful pleasing and satisfying, and the heart of a true Believer does exceedingly rejoice in it. All the privileges of the Covenant of Grace, they are from hence now doubled to us; as having in them, not only the sweetness of the things themselves in their own nature, but also the sweetness of the conveyance, like pure, and crystal-water running through a channel of Gold, or pipe of Silver to us. So much for that: And so much may be spoken of the first Branch of this Negative Proposition, in the Censure of the simple neglect or refusal of the Doctrine of Christ, Whosoever transgresseth.
The second is of unworthy recession, in Apostasy, or departure from it, and abideth not in the Doctrine of Christ, 〈 in non-Latin alphabet 〉 . Whosoever deserts and forsakes the Truth of Christ, which he hath formerly embraced; there is a censure also upon him: It is much not to receive it, and not to entertain it there where it is offered: but to part with it, and to cast it away, this is very gross and heinous indeed, and such as admits of no excuse; such an one, he has no portion in God at all. Therefore it is that the Scripture still so much calls for this continuing, and condemns the contrary, Joh. 8.31. If ye continue in my word, then are ye my disciples indeed, &c. So Col. 1.23. If ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel which ye have heard, &c. And Joh. 15.7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be given you. Still this abiding in Christ, and in his Doctrine, is that which is very much urged and pressed upon us. And so here in the Text, He that abides not in the Doctrine of Christ, hath not God.
This, it may be further explained, and extended to two Heads: First, As to matter of Faith and Judgment; He that abide not in this Doctrine to believe it. Secondly, As to matter of Life and Conversation; He that abides not in this Doctrine to practice it. Here is a Censure upon both of these, and the one follows upon the other.
First, As to matter of Judgment: Here's a Censure upon declining in this; for any that have formerly embraced Christ and his Doctrine, to depart from it thus, it is a business of great danger to them, and does exclude them from interest in God himself. This is such a sense, as agrees very well with the Context, and the scope of this present Epistle, which is to confirm the Elect Lady and her Children, in the received Truth, and to arm them against the attempts of Seducers, which did endeavor, or at least were ready to withdraw them from it; For many deceivers are entered into the world, &c. ver. 7. Now therefore, says he, Look to yourselves, that we lose not the things which we have wrought; namely, by your Apostasy and departure. And he subjoins a double Motive; the one taken from the Apostle, and the rest of the Ministers laboring for them, that they might neither lose their labor, nor yet their recompense, but that they might receive a full reward. And the other taken from the condition of those themselves, that do thus decline and waver in the Faith; and that is, that they have not God; which what it is, we have already heard.
Therefore we may not think this to be a matter of indifferency to us, how we stand in our judgments and opinions, but be sure to be right here, and to be steadfast in them: We may not let go such a precious jewel as Truth is, but hold it, and preserve it all we can; especially the Truths of Christ, and such Doctrines as do immediately refer to his tender of himself to us: God accounts of us not so much according to our first beginnings, as our proceedings to this purpose; We are then made partakers of Christ (and so consequently of God), if we hold the beginning of our faith steadfast to the end, and only then, as the Apostle himself concludes in Heb. 3.14.
This should make us so much the more wary and watchful over ourselves, especially in such times and days, wherein the pillars of Religion are shaken, and the fundamentals of the Doctrine of Christ are very much destroyed. By how much the more they are so by others, by so much the carefuller should we be ourselves, that they be not so in us; we should endeavor to keep our judgments sound in such things as these are, and to hold fast the profession of our faith without wavering, as it is in Heb. 10.23. To be rooted and grounded in Christ, and stablished in the faith, as we have been taught, abounding therein with thanksgiving, as it is in Col. 2.7.
But secondly, As this may be extended to matter of judgment, so likewise to matter of practice. This is a further abiding in Christ's Doctrine, which all those that neglect to do, they come also under the former Censure: A man may in some sort abide in Christ's Doctrine, so as to give assent and credence to it, and yet not abide in it, so as to improve it, and to live answerable to it. Therefore this must be taken in likewise, together with the other; then do we indeed abide in it, when it abides in us, and has an influence and efficacy upon us; when we are transformed, and changed, and wrought into the power of it; which if it be not so with us, all the other will be but to little purpose; nay indeed, we cannot expect to have the other in us. Men are no further sure of sound and orthodox Judgments, than they have holy and gracious hearts, and sanctified and reformed lives and conversations, and they delivered into that form of doctrine which is delivered unto them, as we find that Expression used by the Apostle Paul, according to the Original Text, Rom. 6.17. 〈 in non-Latin alphabet 〉 , &c.
Then we abide in the Doctrine of Christ, when we abide in such ways as are suitable and conformable to this Doctrine, and do that which this Doctrine teacheth, which is to live gracious and holy lives, as the Apostle tells us, Tit. 2.11, 12. The grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world. When therefore any shall cease to do this, they forsake the Doctrine of Christ, let their judgments be what they will be. Whiles they profess they know God, yet in works they deny him, being abominable and disobedient, and to every good work reprobate, as it is said of the defiled and unbelieving, in Tit. 1.15. And so now I have done with the first General Part of the Text, which is the Negative Proposition, Whosoever transgresseth and abideth not in the Doctrine of Christ, hath not God.
The second is laid down in the Affirmative, which I shall upon the point but name unto you, because it has much of the former in it, in these words, He that abideth in the Doctrine of Christ, he hath both the Father and the Son. The sum of all is this, That he that hath not both, hath neither; and he that hath one, hath both; he that hath not Christ, he hath not God; he that hath Christ, he hath Christ and God too, both the Father and the Son.
For this which is now before us, it is an account given us of him that abides in Christ's Doctrine, that is, (as we have already explained it) which is a general and thorough-paced Christian, both as to matter of judgment and practice; such an one hath both the Father and the Son. Whiles it is said here of him, that he hath them, this having may admit of a threefold Interpretation. First, Hath them in him, by way of abode and habitation. Secondly, Hath them with him, by way of society and communion. Thirdly, Hath them for him, by way of assistance and approbation.
First, By way of abode and habitation; He hath them in him. Every true and sound Christian, which keeps close to the Faith of Christ, hath God in all the three persons of the Blessed Trinity besides in him: Whiles we abide in God's Doctrine, God himself abides in us, and takes up his habitation in our souls. Hence it is that we meet with such expressions as these in Scripture, 1 Joh. 3.24. He that keepeth his Commandments, dwelleth in God, and God in him. In Ephes. 3.17. That Christ may dwell in your hearts by faith. And Ephes. 2.22. In whom you also are built together for an habitation of God through the Spirit. And 1 Joh. 4.11. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And Joh. 14.23. We will come unto him, and make our abode with him.
This is a very high Honor which God is pleased to cast upon such poor creatures as we are, that he whom the Heaven of Heavens cannot contain, yet should dwell in such narrow rows as our hearts; and yet this is that which he does: Christians, they are the Temples of the Holy Ghost, and they have the Spirit of God dwelling in them; He honors them with his gracious Presence. What a blessed privilege is this! and how does it serve to comfort them in all other inconveniences of dwelling and abode whatsoever! Those who are desolate, and solitary, and remote, and wandering up and down, which have no certain dwelling-place, as it is said of the Apostles; or if they have, yet alone, and deserted, and have no company coming near unto them: yet that they have God Himself to dwell with them, and in them, what a comfortable advantage is this! and how much to be prized by them! How should those which are true Believers live indeed in the power and efficacy of this present Truth which we have now before us, and make the most of it that possibly they can, that they have God in them by way of residence and habitation?
Secondly, They have also God with them, by way of society and communion. A man may reside sometimes in such a place, but be in it in the nature of a stranger; vouchsafe his Presence, but not his Converse. This now is not fully so comfortable; yea, but now further God vouchsafes to his Children this privilege added to the other, the privilege of communion added to the privilege of commemoration. Thus in Joh. 14.23. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him: Well, but that's not all; it is said in ver. 21. He that loveth me, shall be loved of my Father; and I will love him, and will manifest myself unto him. Manifest myself unto him, How is that? that is, in all sweet and gracious intercourse of communion with him: according to that of Christ again, in Rev. 3.20. Behold, I stand at the door and knock; if any man hear my voice, and open unto me, I will come in to him, and sup with him, and he with me. There are two things at once in this Scripture, First, I will come in to him, there's the privilege of habitation. And secondly, I will sup with him; there's the privilege of communion. And this as it is expressed, mutual and reciprocal, I with him delighting in mine own graces which I have bestowed upon him; and he with me, refreshed with my comforts which he receives from me. So 1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. And again in ver. 6, 7. If we say, that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another; That is, God with us, and we with him; there is a sweet and comfortable communion which passes betwixt God and all Believers, they cleaving to him by an act of Faith, and he embracing them by an act of Love: they by a Sprit of adoption crying to him, and he by a Spirit of assurance owning of them. There is not so express a fellowship of one friend with another, which like Iron, sharpening Iron do refresh each others countenances, as there is of a gracious heart with God in that communion which it enjoys with him in its Christian course.
Thirdly, He hath God also for him by way of assistance and approbation. He that abides in the Doctrine of Christ, and owns that, he has God answerably standing for him, and taking his part; he has God to own him, and has God to side with him, and he has God to assist him, and to defend him against all those that are opposite and contrary to him. He has God not only as an inhabitant and companion, but also as an abettor.
This is another great matter of consolation to a true believer, and to one who is steadfast to Religion and the Principles of it; when he may seem to stand alone and by himself, and to have few or none to comply with him, he shall then have the Father, and Son, and Holy Ghost too, a Trinity of persons to stand by him, and for him, and this threefold cord is not easily broken: whiles we stand for God, we shall have God standing for us, and upholding us against all that shall oppose us, and go about to diminish from us. The Lord is on my side, says David, I will not fear what man can do unto me. The Lord taketh my part with them that help me, therefore shall I see my desire upon them that hate me, Psal. 118.6, 7. Now if God be for us, who can be against us? as the Apostle very well reasons, Rom. 8.31.
A Christian considered in himself, is a very weak and feeble creature; Oh but he has an Almighty God to take in with him, to defend him, and to stand on his side against all assailants, whether of me or devils Fear not Paul, for I am with thee, and none shall set upon thee to hurt the, &c. Under this head we may likewise join God's gracious assistance of his servants as to further progress and perseverance in Grace: To him that hath, shall be given. And the more that any abide in Christ's Doctrine hitherto, the more likely are they to abide in it still, because God will never be wanting more or less to gracious endeavors, but where he has begun a good work in any of us, will there perfect it unto the day of Jesus Christ, in Philip. 1.6.
But yet all is not limited and confined to this present life; there's a further reach in this expression still, which we have not yet spoken unto; when 'tis said here, that he that abides in Christ's Doctrine, he hath God, both Father and Son. And that is in reference to eternal glory, and that life which is to come hereafter. He hath him now by Adoption and Sanctification, and hereafter by Salvation and Glorification. Thus when the Apostle had spoken of the Grace of God appearing to all men, &c. he tells us it brings Salvation. And when he had spoken of living godly and holy, he presently adds, Looking for that blessed hope, and the glorious appearing of our Lord and Savior, &c.
Neither is this any way diminished by the word in the present tense, He hath God, but rather confirmed; which does signify the certainty of it, as if it were done already. He that abides in the Doctrine of Christ, he is as sure of eternal Salvation, as if he were saved already. Therefore the Apostle Peter has such an expression as this is, A partaker of the glory which shall be revealed, 1 Pet. 5.1. The glory which shall be, and yet a partaker of it already. And so the Apostle Paul, Ephes. 2.6. He hath raised us up together, and made us sit together in heavenly places in Christ.
This holds good first in the faithfulness of God's promise, he has promised it, and therefore it is as good as if it were actually performed.
And secondly, in the preparations to it, and anticipations of it in the first-fruits of the spirit; that of God which a Believer has already, it does bespeak more of him to him, which he is thence assured further to enjoy.
He hath both the Father and the Son. But why is not the Holy Ghost joined with them, as which he has likewise? To this I answer, that he is included in the two other persons, as he is also in other places of Scripture of the like expression. Therefore it is a very good observation of Austin's which shall shut up this discourse, Cum Spiritus sanctus sit nexus Patris & Filii, ubicunque ponitur persona Patris, & persona Filii simul, ibi semper intelligitur persona Spiritus sancti: Forasmuch as the Holy Ghost is the band uniting Father and Son, therefore wheresoever there is mention made of the Person of the Father, and of the Person of the Son together, there is always to be understood the Person of the Holy Ghost as included.
And so now I have done also with the second general part of the Text, which is the Proposition in the Affirmative expression as qualifying the former, He that abideth in the doctrine of Christ, he hath both the Father and the son. And so much for this Text for this time.
SERMON XLVI.
Revel. 1.5.
And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his own blood.
There is nothing more necessary for Christians in the blessings and good things that they partake of, than to be fully sensible and apprehensive of the spring and fountain of them, and of the conveyance of those blessings to them; and this as that which is here done in this Scripture by the Aposile John in his Salutation of the seven Churches of Asia, to whom he directs and inscribes this his Book of Revelation more especially. He wishes them Grace and Peace; and he withal informs them who it is, from whom they must expect them; and that is not only from God himself considered essentially, From him that was, and that is, and that is to come; but from God especially considered Dispensatively, and as revealed and made known in Christ, whom he adds to the other: And from Jesus Christ, who is the faithful witness, &c.
IN this present Text before us we have a threefold description of Christ according to his several Offices which he hath undertaken for us: First, From his Prophetical, who is the faithful witness. Secondly, From his Priestly, who is the first-begotten of the dead. And thirdly, From his Regal, who is the Prince of the Kings of the Earth. These are the Parts of the Text.
We begin with the first of these Parts, viz. the Prophetical Office of Christ, expressed to us in these words, wherein Jesus Christ is said to be the faithful witness. There are two words here put together, and both of them with their distinct Emphasis, as they run in the Original Text, it is the witness, 〈 in non-Latin alphabet 〉 , and it is the faithful, 〈 in non-Latin alphabet 〉 , an Article prefixed to each.
First, It is the witness. Christ is a witness, and he is a witness with a witness; he is a special and singular witness, so as there is none else besides, that in this particular is like unto him, Isa. 55.4. Behold, I have given him for a witness to the people: it is spoken of Christ. This he is said to be, according to a twofold Explication: First, By way of Discovery and Revelation. And secondly, By way of Assurance and Confirmation; In each of these respects is Christ a witness.
First, By way of Discovery and Revelation, as making known to us the will of his Father. Thus in Matth. 11.27. All things are delivered unto me of my Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him. So Joh. 1.18. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him. Christ being God's Eternal Wisdom, and so always present with the Father; By him, as one brought up with him, Prov. 8.30. He from hence knows the mind of the Father, and so is able to discover it to us, and make it known, which accordingly is done by him. In Heb. 2.3. it is said, that the Gospel began to be spoken by the Lord himself: And in Heb. 1.2. God hath in these last days spoken unto us by his Son, &c.
There were two ways wherein Christ did make known unto us the Gospel, and the will of his Father: The one was directly and mediately in his own person, and the other was immediately and ministerially in the mouths and pens of his Servants, who were sent and appointed by him.
First, In his own person, Isa. 61.1, &c. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek, &c. And we see it fulfilled in Luk. 4.18. so Ephes. 2.17. He came and preached peace to them that were a far off, and to them that were near; that no man may think meanly or scornfully of this work of Preaching, and publishing of the Gospel; it was the work, and business, and employment, even of Christ himself in his own person.
But secondly, He did it also, and still does in his servants, who were sent and appointed by him. Thus 1 Pet. 1.10, 11. Of which salvation the Prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, &c. And so St. Paul, in 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, &c. It is Christ that speaks to us in his Ministers, who have his Spirit given them to this purpose. Thus is Christ a witness by way of Discovery and Revelation, which is the first Explication.
Secondly, By way of assurance and confirmation, not only so far forth as he reveals to us those things which we knew not; but also as he does further settle us in these things which we know in part already; he is a witness in this respect likewise. And that by virtue of his Spirit that dwelleth in us, God hath revealed these things to us by his Spirit; For the Spirit searcheth all things, even the deep things of God. And as he reveals them, so also he confirms them, and gives us a further assurance of them, as it is also intimated to us, 2 Cor. 2.10.
Now there are two things which Christ by his Spirit doth thus witness to all those that are members of him: First, The Truths and Doctrines of Christianity, and Religion itself: And secondly, Their own spiritual condition and state in Grace, as having such truths belonging to them.
First, For the Truths and Doctrines of Religion: Christ is a witness in regard of these, namely so far forth as he does illustrate them, and shine upon them, and open our minds and understandings for the conceiving and apprehending of them. As it is said of the Disciples in the general, in Luk. 24.45. He opened their understandings that they might understand the Scriptures. The Spirit of Christ in his children witnesses Divine Truths not only to their heads, but to their hearts; and gives them a further savor and relish of those things which they know in part already, which is the great difference betwixt them and other men. Take common and ordinary persons who have no work of Grace at all in them, and they have many times a great deal of knowledge in the Doctrines and Points of Religion so far as belongs to the brain, and are able to discourse it may be pretty largely and plausibly of them. But now a good Christian indeed he has another kind of knowledge of them. He sees spiritual Truths by a spiritual light; that which others discourse of, he feels; and has his heart transformed and changed into the nature of them. Thus he knows the Scripture and written Word to be the Word of God not only from the testimony of the Church, but from the testimony of the Spirit, and as finding in his own soul the workings and impressions of it, as Austin sometimes professes it for his own particular.
This is that accordingly which we should labor to find in ourselves, as being that which will be of greatest use and benefit to us, and most likely to hold out with us. It is the best and readiest way to perseverance, and continuance, and abidance in the truth, when it is thus wrought and riveted into us. When the Doctrines of Religion are merely notional and speculative, as swimming and floating in the understanding, men do more easily let them go and part with them; but when Christ by his Spirit does seal them, and engrave them upon the heart, then they are sure and certain, and we shall constantly hold them out even to the end.
Again (for a further explication of this Point) as Christ may be said to be a witness of the Truths of Religion by his Spirit, so also by his life, and his whole conversation, Joh. 18.27. For this end (says he) was I born, and for this cause came I into the world that I should bear witness to the truth. Christ's actions they gave a testimony to his Doctrine, and to the truth and reality of it. That which was done by him it was a manifestation of that which was said, which is indeed the best witness of truth that can be given unto it. And it teaches us the same likewise in some kind of conformity unto him. We ought thus far to be fellow-helpers to the truth, and promoters of it all that may be.
And so as by doing, so by suffering likewise; Christ was a witness to the truth also thus, and enables all his servants where they are called unto it to be so likewise. He is in a sense the first Martyr, and all others take it from him, that have any ability to be so.
That's the first Branch of this witness, as to the matter of it, as extending to the Truths of Christianity.
The second is as to Christians own condition and state of Grace; Christ is a witness likewise thus, as he witnesses by his spirit to their spirits, that they are his children, Rom. 8.16. Thus 1 Joh. 5.10. He that believeth on the Son of God hath the witness in himself; that is, wrought and imprinted upon his heart by the Spirit of Christ, which dwelleth in him, and certifies him in this particular; and that against all false witnesses and objections to the contrary. When Satan or a man's own misgiving heart shall be ready sometimes to accuse him and fly in his face; here's the witness and testimony of Christ himself, which will carry all down before it. And so again when a man's own heart acquits him, and speaks comfortably to him; here's the witness of Christ also to confirm it, and to add strength unto it, which is the chiefest of all. As Peter sometime to Christ, Lord, thou knowest all things, thou knowest that I love thee. Christ is not only a Judge, but a Witness, and accordingly we may appeal unto him for the clearing and justifying of us upon any occasion, as this Disciple here does, and he will be ready accordingly to give in witness to us and for us, as it is proper unto him: my witness is in heaven, and my record on high, Job 16.19.
Yea and to give witness in us too, within our own breasts; Christ he can speak peace to the Conscience, and make it speak peace to itself, which no other witness can do besides. He can so enlighten and over-power the Conscience, as thereby to enable it to give a right judgment of itself, which oftentimes (especially in temptation) of itself it is unable to do. Ministers may be able to bear witness of the promises in general; but Christ he is able to apply them, and bring them home in particular. Therefore we should learn to give Christ the honor which is due unto him in this respect, by owning and acknowledging of his power and ability to this purpose, and complying with it. We should take heed of denying it, either in point of Doctrine, or in point of practice. Those deny it in point of Doctrine, who with the Papists deny it to be possible for a Christian here in this life present, to be assured of his Eternal salvation or state in Grace; and those deny it in point of practice, who choose rather to close with the malicious suggestions of Satan, than with the comfortable intimations of Christ, and his Spirit applying himself to them. And both of them do exceedingly derogate from Christ in his Prophetical office, whereof this is one part, to testify the condition of his people in order to salvation, that they are indeed in the state of Grace. And so much may be spoken of the first word of Emphasis in the Text, and that is the Witness.
The second is, The Faithful. Christ is not only a witness but a faithful witness, which is the chief and principal commendation of a witness indeed; what St. Paul says of a steward, the same may be said of a witness; of the former we have it in 1 Cor. 4.2. It is required in stewards that a man be found faithful; and so it is required in witnesses. And accordingly such an one is Christ, as we find him described, Revel. 3.14. The Amen, the true and faithful witness. This faithfulness of Christ in point of testimony, it may be explained and laid forth unto us in three particulars especially: First, In the veracity of it. Secondly, In the universality. And thirdly, In the sincerity.
For the veracity of it: First, Christ is a faithful witness, because he witnesses nothing but that which is indeed truth. Whatever Christ propounds to his Church to be believed by it, it hath an undoubted certainty in it. Thus 2 Cor. 1.19, 20. the word of Christ is declared not to be yea and nay, but in him to be yea. And it is added, For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. And what is there said of the Promises, it holds good of the whole word at large; it is no other than Truth itself, as proceeding from him whose name is faithful and true.
Secondly, From the universality of it: Christ's faithfulness is seen in this likewise, not only in delivering the truth, but the whole truth. There are many witnesses sometimes in the world who are partial and imperfect in their testimony, somewhat they will be content to witness, but other things they will desire to conceal; this is a great part of unfaithfulness. But now with Christ it is far otherwise, he reveals and declares whatsoever is to be revealed by him, not reserving or concealing anything, Joh. 8.26. He that hath sent me is true, and I speak to the world those things which I have heard of him. Those things which I have heard of him indefinitely, whatsoever they be, without any reservation or exception.
And so as without reservation, so without addition likewise; that which the Father commits unto him to be declared, that alone does Christ declare. As he is the Mediator of the Church, so he does all by dispensation from him, and varies not.
Thirdly, His faithfulness is seen in his sincerity in all this, in that herein he seeks not his own glory, but the glory of him that sent him, as he testifies of himself, Joh. 7.18. He that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and there is no unrighteousness in him. Where Christ does therefore conclude himself to be true, because he seeks not his own glory, but the glory of his Father; and so indeed he did, and that in a principal manner; and so likewise he sought the good of those persons to whom he was sent; which was another part of sincerity in him, and so consequently of faithfulness. Therefore as he revealed to them the whole Truth of God, so still with respect had to their capacities, and as they were able to bear it: He would not obtrude more upon them than was fitting for them, and than they themselves were capable of for such a particular season: He would not withhold from them so much as they needed; and he would not impose upon them more than they could bear; and so making their good and advantage his main aim and intendment. This was his sincerity.
The Consideration of this Point thus opened and explained unto us, may have a suitable influence upon ourselves in a way of Application: First, As a special Argument and Ingagement to us to believe what is afforded and propounded by Christ to be believed by us. Faithfulness on Christ's part, it calls for Faith on ours; and his witnessing, it calls for our assent: That's the improvement which is to be made of it by us. We see here from hence the heinousness of the sin of unbelief and infidelity: By how much the more faithful Christ is in his witness, so much the more shame is it for us to discredit it, and to set ourselves against it: He that believeth not God (says the Apostle) he hath made him a liar, because he believeth not the Record that God gave of his Son. An unbeliever, he makes Christ unfaithful, which is such a sin as he will never put up. We see amongst men, how much commonly they stand upon their faithfulness, that that should not be anything called in question; and where it is so, they are impatient of it. To give a man the lie, it is counted the greatest indignity that can be. And how then may we think will Christ take it, when we shall in effect do as much to him, as by our unbelief we are said to do? He that stands so much upon his Truth which he hath magnified above all his Name, as the Psalmist tells us, certainly he will not hold them guiltless which disparage it, by not closing with it, and assenting to it.
Therefore let this provoke us to stir up our Faith as much as may be upon all occasions; and make it as General, and as large, and of as full extent as possibly may be; look how large Christ's witness is, so large and full in like manner should be our receiving of it; and that whether as to the promises of Christ, or else to his threatening; for he is faithful in both.
First, Take him as to his Promises. Let us hold upon Christ's faithfulness in them, by trusting perfectly to the grace which is revealed, as the Apostle Peter exhorts us, 1 Pet. 1.13. And again, as the Apostle to the Hebrews, Let us hold fast the profession of our faith without wavering, for he is faithful that hath promised, Heb. 10.23. Remember thy promise unto thy servant, wherein thou hast caused me to hope, says the Prophet David, Psal. 119.49. Where-ever we meet with a promise, we have there ground of hope. And what's the reason of this? namely, because Christ is the faithful witness, from whom all the promises of God do receive their establishment. And therefore accordingly we should rest and rely hereupon, and strengthen our faith from it.
Especially in cases of difficulty and obstruction, which we do at any time meet with. We should here make use of this property in Christ, which is above all impediments whatsoever: His faithfulness, and his truth should be our shield and buckler, as the Psalmist makes it, Psal. 91.4. This will hold when nothing else will, and we shall not need to call it in question, as St. Paul speaking of himself, 2 Tim. 1.12. I am not ashamed, for I know whom I have trusted, &c. That is to say, such a person as will make god whatsoever he hath promised.
And so secondly, As for promises, so for threatenings; he is the faithful witness here likewise, and so we should look upon him: There are many who are perhaps now and then willing to believe God in point of promises, because they are comfortable things, and such as they desire. Et facile credimus, quod volumus. We believe that easily, which we would have to be so: But in point of threatening, here they withdraw; they think that God will not be so severe a punisher and revenger of sin, as he hath threatened; yes, but he will be this also, as well as the other: Christ is a faithful witness in both, and so at last he will prove. Thus Joshua speaks to the Israelites, in Josh. 23.14, 15. Ye know (says he) in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you; not one thing hath failed: Therefore it shall come to pass, that as all good things are come unto you, which the Lord your God hath promised you: so shall the Lord bring upon you all evil things, &c. Namely, because there is the same Ground and Foundation of both, which is his Truth and Faithfulness.
A second Use of this point may be to acquaint us with the blessed estate and condition of the Servants of God: Those that are true Members of Christ, they are happy persons, because he is a faithful witness. We judge of men commonly in the world, according to their interests and relations, and the persons that they have to deal withal. Take men that have but little by them, as to present enjoyment and possession; yet if they have the bonds and engagements of such as are able and faithful, we think them rich upon that account. Why this now is the case and condition of true Christians: Whatever they have at present here below, they have much in reversion and expectation; and that because they have an interest in Christ, who will be sure not to fail them.
Therefore (by the way) it should teach us especially to look to this for our particulars: There is nothing excellent in Christ, which we are anything better for any further than we are Members of him, and such persons as belong unto him. And so as to his faithfulness amongst the rest, it is that which will do us no good without this, but rather the contrary. Take men that are as yet out of Christ, in a carnal and unregenerate condition, and Christ will be so far from being a faithful witness for them, as that he will rather be a swift witness against them, as he sometimes threatens to be, in Mal. 3.5. But those that will have benefit by his faithfulness, they must have first interest in his person.
Thirdly, Seeing Christ is a faithful witness, it should teach us also conformity to Christ in this particular, that we may herein be like unto him, whether Ministers or other Christians: For Ministers especially, forasmuch as we are witnesses by our places, we should be faithful in the discharge of them, as our Lord and Master was before us. It is recorded in commendation of Moses, that he was faithful in all his house, as a servant, Heb 3.5. and so should we be likewise. It is the charge which the Apostle Paul gives to Timothy, to this purpose, 2 Tim. 2.2. The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who may be able to teach others also. We should be faithful in the matter of our Doctrine, in the impartiality of it, in the manner of it, in the ends of it, and in everything about it.
And so for other Christians likewise in their places, and according to their conditions to be faithful witnesses likewise: They should be ready upon all occasions to justify the Truths of Religion, and to bear witness unto them, especially by a life and conversation suitable to them and savouring of them. This is to conform to Christ himself in this property which is here fastened upon him. And so I have done with the first General Part of the Text, which is the description of Christ taken from his Prophetical Office in those words, Who is the faithful witness.
The second is taken from his Priestly, in these, And the first-begotten of the dead. The Principal Actions of Christ's Priesthood consist in two Particulars: The one is in dying for us, and the other in rising again from the dead, and making intercession for us; and both of them are couched in this passage which we have here before us. There are three distinct Points which are here observable of us, though the last most to be insisted on, as most agreeable to the scope of the place. First, That Christ was once dead. Secondly, That he rose again from the dead. Thirdly, That he was the first-begotten of the dead.
First, Christ was once dead. This is one thing which is here implied: Thus 1 Cor. 15.3. I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures. And so Rom. 5.6. When we were without strength, in due time Christ died for the ungodly: The Death of Christ is a special Article of our Christian Faith.
This was requisite in sundry regards: First, That thereby he might make satisfaction to God's Justice for our offenses, Heb. 9.22. Without shedding of blood, there is no remission. Christ by dying, does ratify that Covenant which God hath made with us to this purpose, Heb. 9.15. For this cause is he the Mediator of the New Testament, that by means of death, for the redemption of transgressions, they which were called might receive the promise of the eternal inheritance, &c. Again, That he might destroy him that had the power of death, that is, the Devil, and deliver them, who through fear of death were all their life-time subject to bondage, Heb. 2.14, 15. And then likewise that he might sanctify Death to all Believers, and take away the sting and curse of it. That's one thing which is here intimated to us, That Christ was amongst the dead.
The second is, That he rose again from the dead; he was begotten among the dead, that is, he was raised from death to life. And this the Scripture also mentions in sundry places to be profitable and beneficial to us, both in point of justification, and in point of sanctification likewise. The former we have in Rom. 4.25. where it is said expressly, That he rose again for our justification. And the latter we have in Rom. 6.4. where it is said, That Christ was therefore raised from the dead by the glory of the Father, that so we might walk in newness of life.
The third and last Point, and which comes more home to the Text, is That Christ was the first-begotten of the dead. Thus he is called here in this place, and also in some other Scriptures, as in Col. 1.18. He is said to be the beginning and the first-born from the dead, 〈 in non-Latin alphabet 〉 . This he is said to be according to a twofold Explication: First, In regard of order. And secondly, In regard of influence. In regard of order, as being himself the first in the resurrection; In regard of influence, as being operative and efficacious in our rising again.
First, I say, Christ was said to be the first-begotten of the dead, in point of order, as being first in the glorious Resurrection. Therefore he is called in another place, the first-fruits of them ••• t sleep, 1 Cor. 15.20. Christ is before any other in this particular. And this again in a twofold respect: First, As to the principle of his Resurrection. And secondly, as to the terms of it.
For the principle first, In that he alone rose by his own proper virtue and power, others they rose from the dead, but they were raised by the Power of Christ: Christ, he rose purely of himself. Thus Joh. 2.19. Destroy this Temple, and I will in three days raise it up: he spoke of the temple of his body. And so Joh. 10.18. I have power to lay down my life, and I have power to take it again. This was the Power of his Divine Nature, which from hence did manifest it in him. And therefore in Rom. 1.4. he was said to be declared to be the Son of God with power, by the resurrection from the dead.
Secondly, As from the Principle of his Resurrection, so likewise from the Terms of it. Christ was the first that rose from Death to Life eternal, and so to Glory. Though Lazarus and some others rose from the dead before Christ, yet they rose from natural death, to natural life, and so as to die again; but Christ so rose, as never more to die, Rom. 6.9. Christ being raised from the dead, dieth no more: death hath no more dominion over him, &c. Thus now Christ is the first-begotten of the dead, in point of order, which is the first Explication.
The second is in point of influence; so far forth as Christ's Resurrection was operative and efficacious to ours, as indeed it was: Christ's rising again from the dead, is a cause of rising again to all his Members, who rose in reference to him; by way of Merit, by way of Efficiency, and by way of Pattern or Example.
Again (which we may refer hereunto) he is said to be the first-begotten of the dead, in regard of that authority which he has over the dead, obtained by his rising again. We knew amongst the Jews, he that was the first-born and eldest in the Family, he had many privileges and preeminences above his brethren; as Lordship, right of the Priesthood, a double portion, &c. even so has Christ the like privilege over those whom he is pleased to call his brethren: And so the Apostle himself sets it, That in all things he might have the preeminence. But more expressly in Rom. 14.9. To this end Christ both died, and rose and revived, that he might be Lord both of dead and living. Which he is therefore said to be, because in his rising again he entered into the possession and exercise of that Lordship which he had purchased over us, and which did now of right give this Denomination unto him. Christ was Lord of us before he rose again, as he was also before he died, and in dying itself; but his Resurrection put him into the actual possession of this Lordship, and was a fuller and clearer discovery and manifestation of it.
This is a Point of singular comfort and encouragement to God's Children; and that especially against the fear of Death, and the horror of the Grave; wherein notwithstanding they belong to him, as the head of them: God is in this sense, not only the God of the living, but of the dead; and Christ is likewise their elder Brother, and as the first-begotten amongst them.
There is an inseparable and perpetual Union betwixt Christ and every Believer; and that not only in regard of their souls, but also of their bodies; which as they are the Temples of the Holy Ghost, so they are likewise the Members of Christ, as it is in 1 Cor. 6.15. And God has made a gracious Covenant with them likewise in Christ, to be their God, even forever and ever, and in death itself, which they shall at last be also raised up from, upon the account of Christ's Resurrection, as it is in 1 Pet. 1.3, 4. He hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. And so I have done also with the second General Part of the Text, which is the description of Christ taken from his Office of Priesthood, in those words, The first-begotten of the dead.
The third and last is from his Regal, or Kingly Office, And the Prince of the Kings of the earth. Christ is not only a Prophet, and a Priest, but likewise a King, Act. 5.31. The God of our Fathers hath raised up Jesus, &c. and exalted him to be a Prince, and a Savior, for to give repentance to Israel, and forgiveness of sins; not only a Savior, but likewise a Prince, yea a Prince of all Princes, as he is here and elsewhere called. Thus 1 Tim. 6.15. Who is the blessed and only Potentate, the King of kings, and Lord of lords, who only hath immortality, &c.
And so Rev. 19.16. He hath on his vesture, and on his thigh a name written, King of kings, and Lord of lords.
This Christ is said to be upon a twofold Consideration: First, In reference to his Nature. Secondly in reference to his Office.
For his Nature first of all, as he is God, so together with the other two persons in the Sacred Trinity, hath he justly this Title put upon him, as being the Maker and Governor of all things by his Divine Power.
But secondly, That's not all; He is further so in regard of his Office, as he is Mediator God-man. Thus he hath all Power in Heaven and Earth committed unto him, Matth. 28.18. He is Lord of all, in Act. 10.36. And God has given him a name above every name, that to him every knee should bow, as it is in Phil. 2.9, 10.
Now here he is said not only to be a Prince absolutely, but relatively, the Prince of the Kings of the Earth, as showing both his influence upon them, and likewise their dependence upon him.
His influence upon them, as giving Laws and Rules unto them, and their dependence upon him who do receive their Power, and Government, and Protection, and all from his hands. By me, says Christ, do Kings reign, and Princes decree justice, Prov. 8.15.
The Consideration of this Point is useful both to Princes and People.
First, It is useful to Princes, to teach them to look up to this great and mighty Prince of all, whom they thus stand in subjection unto, and who hath the Lordship over them.
And secondly, It is useful to People in sundry regards likewise. First, To infer their Obedience. And secondly, To regulate it.
To infer it first of all, Because Christ, he has an influence upon Governors and Magistrates, and they belong to him, therefore to yield Obedience to them, Tit. 3.1. Put them in mind to be subject to principalities and powers, to obey magistrates, &c.
And then further, to regulate their Obedience, and to put a qualification upon it, that it be in and for Christ; and still with respect had to his Government and Principality over them, which must be the guide and measure of it.
We should make use of this Kingly Office of Christ also in reference to our lusts, for the conquering and subduing of them.
And so I have done also with the third General Part of the Text, which is the Description of Christ from his Regal Office, And the Prince of the Kings of the Earth. And so much of the whole Text itself.
SERMON XLVII.
Revel. 1.5, 6.
Unto him that loved us, and washed us from our sins in his own blood: And hath made us Kings and Priests unto God and his Father, &c.
It is matter of great concernment in the Description and Commendation of Christ, to consider him not only in the Excellency of his Person, but in the Execution of his Office; nor only what he is in himself, but what he is to us. Therefore the Apostle John having premised and laid down the former in the words which were handled by us the last day, he proceeds to the latter in these words which I have now read unto you: There he had set forth Christ to us in the Consideration of his offices themselves, as King, and Priest, and Prophet; the faithful witness, the first-begotten of the dead, and the Prince of the Kings of the Earth. And here he represents him in the performance of them in our behalf; as one that was not content only to take such an employment upon him, unless he did also discharge it, and fulfil it, and wholly accomplish it.
IN the Text itself we have a further Description of Christ, in relation to his Church; and that from three Heads especially. First, From his affection in General, He that loved us. Secondly, From the discovery of this affection in particular, And hath washed us from our sins in his own blood. Thirdly, from the consequent effect, or result of it, And hath made us Kings and Priests unto God and his Father, &c.
We begin with the first of these parts, viz. Christ's affection propounded in General, Unto him that loved us. Where there's a double Emphasis considerable; the one as fastened upon the action, and the other as fastened upon the person; if we lay it in the action, so the point will be this, That Christ bears a special love and affection to his People; if we lay it upon the person, so the point will be this, That none do so truly and properly love the Church as Christ himself.
First, Take it as laid upon the action; and so I say, there is this in it, That Christ does bear a special love and affection to his Church and People: He is one that loves them. This the Scripture is full and pregnant of in sundry places, we meet with it in every page. This love of Christ, it is considerable under a twofold notion; the one as a love of pity, and the other as a love of complacency; there is a love of benevolence, and a love of beneficence.
First, A love of pity and benevolence. This is Christ's love of us, whiles we were in a state of perdition and misery: He loved us when we were in our blood, and said to us, Live, as it is in Ezek. 16.6. and Eph. 2.4, 5. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ: by grace ye are saved. So Rom. 5.8. God commendeth his love towards us, in that whiles we were yet sinners, Christ died for us. And again in verse. 10. of the same Chapter, When we were enemies, we were reconciled unto God by the death of his Son.
This love of Christ is so much the greater, and does receive an amplification of it from a twofold Consideration: First, From the order of it, in that it was preventing love. And secondly, From the freeness of it, in that it was merely resolved into himself as the spring and Original of it; it was not founded in the object of it, but in the subject.
First, I say, from the order of it: In that it was preventing love; for so indeed it was. Herein is love (says the Apostle), not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 Joh. 4.10. not that we loved him, that is, not that we first loved him; he began in his love of us; and if we do anything love him, it is but only by way of grateful return, and as the effect of his love towards us, as it is also in the 19th verse of the same Chapter, We love him, because he first loved us. The love of Believers to Christ, it is but the product, and result, and reflection of his love first to them. And this is a great matter in it. Preventing love, it is the chiefest love of all others. Thus our Savior to his Disciples, You have not chosen me, but I have chosen you, Joh. 15.16. Who hath given unto him first, and it shall be recompensed unto him? Rom. 11.35. That first, for the order of it.
But secondly, Take it in the freeness of it; it is very considerable also in that: There was nothing in us that might draw him, or invite him to the loving of us, and yet he loved us notwithstanding: In the love of men one towards another, there is somewhat commonly in the object, which is attractive of it in one kind or other: In the love of Christ towards us there was nothing at all; he loved us, whiles we loved not him: I knew (says Christ) that ye have not the love of God in you, Joh. 5.42. Nay, he loved us whiles we hated him, Joh. 15.25. They hated me without a cause: As we hated him without a cause, so he without a cause loved us, and thereby after a most happy exchange was avenged upon us. You which were sometimes aliens and enemies in your minds by wicked works, yet now hath he reconciled, &c. says the Apostle, in Gol. 1.21. Here is the excellency of the love of Christ, that it is bottomed and founded in his own good-will and pleasure, and nothing else besides; as Moses tells the Israelites, in Deut. 7.7. The Lord did not choose you, nor set his love upon you, because you were thus and thus, &c. But because the Lord loved you, &c. He loved you, because he loved you: that's the best account which can be given of the love of God: That manner of reasoning which in other cases seems to carry an absurdity and incougruity with it, here is the most rational of all other: That's the first kind of love, the love of pity or benevolence.
The second is the love of Complacency or Beneficence; as Christ loves us so far forth as to bestow his Grace upon us, so he loves his own Graces in us. Therefore where he has taken any persons into fellowship and communion with himself, he does there bear a tender love and affection to them. First, Christ loves us so far forth as to make us his people; and then he loves us upon this account, because we are his people. This we may see in the whole Book of the Canticles, which is nothing else but an expression of the mutual love which is betwixt Christ and his Church, and the contentment which they have in each other.
The consideration of this Point is thus far useful to us, as it is an argument to us for our loving of Christ again. Love, it engages to love; it has a special force and virtue with it in a mutual reciprocation. And so it should likewise be with us in this particular; we have cause to love Christ for himself, and that variety of excellency which is in him considered abstractly; but when we shall consider him in reference to ourselves, how he begins and prevents us with his love, this does over and above challenge it from us. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha, 1 Cor. 16.
And further, it teaches us also to love our Brethren. This love of Christ is exemplary, and is propounded for a pattern unto us, and so we should make it: thus Ephes. 5.1, 2. Be ye followers of God as dear children, and walk in love, as Christ also loved us, &c. And 1 Joh. 4.11. Beloved, if God so loved us, we ought also to love one another. Such persons carry themselves unsuitably and unequally to the love of Christ, who have not some proportionable affection for others who are the members of Christ.
And so much of the first Emphasis, as it may be laid upon the action of love, and so having this Point in it, that Christ does bear a special love and affection to his people.
Now the second is, as it may be laid upon the Person of Christ himself, To him that loved us: It is spoken in a manner exclusively, as if none did so much love us as Christ, as indeed there does not. This expression in the Text it is made a kind Of Periphrasis, and description of Christ unto us, whereby he is known and distinguished from all other persons. Thus also in some other places, as Rom. 8.37. We are more than conquerors through him that loved us. Through him that loved us • who is that? namely through Christ, so in 2 Thes. 2.16. Now our Lord Jesus Christ, and God even our Father, who hath loved us, and given us everlasting consolation and good hope through grace. Still this love of us it is fastened upon Christ.
The Use of this Point is to believe it, and to be persuaded of it, and to teach us to labor more and more to assure our hearts of it: We should endeavor to have the sense and feeling of this love of Christ more upon our souls, and to be well settled and established in it. Which was that which the Apostle Paul did so much pray for in reference to the Ephesians, That they being rooted and grounded in love, might be able to comprehend with all Saints, what is the breadth, and length, and height, and depth; and might know the love of Christ that passeth knowledge, Ephes. 3.16, 17, &c. To know the love of Christ, that is, sensibly and experimentally in themselves, by the power and virtue of the Holy Ghost shedding it abroad in their hearts, as it is in Rom. 5.5.
This is known and discerned by such notes a • are most proper and peculiar to it: we may know that Christ hath loved us, according to that which he has done for us, and especially done in us, by changing of our natures, and by infusing of his Graces into us. There are many who think that Christ loves them, because he casts outward blessings upon them in a way of common Providence; but alas these will not serve the turn to assure us of his love; he may do as much as this for such persons as to whom he will one day say, I know you not. No, but we must make good his love from matters of an higher nature; which is from that care which he has wrought in us to serve him, and to keep his commandments; this is the best discovery and trial of his love.
Then may we probably conclude that Christ does love us, when he has persuaded us to love him, which we cannot do in good earnest without his love first fastened upon our souls. We love him, because he first loved us, not only as the motive of our love, but also as the efficient. Thus again in Joh. 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come in unto him, and will make our abode with him.
And so I have done with the first General Part of the Text, which is the description of Christ from his affection propounded in General, in those words, Unto him that loved us.
The second is from the discovery or manifestation of this affection in particular, in these words, And hath washed us from our sins in his own blood. This passage is considerable of us two manner of ways: First, Absolutely, as it is an expression of our Priviledg; and secondly, Relatively, as it is an expression of the love of Christ.
First, Take it absolutely and in itself, as it is an expression of the Priviledg of Believers, and that is to be washed from their sins by Christ's Blood: The blood of Christ hath that power and efficacy with it, as to cleanse all such persons as are truly members of him from all their sins. The blood of Jesus Christ cleanseth us from all sin, as it is also 1 Joh. 1.7. For the better opening of this Point, we must know, that there is a double benefit which we do partake of from the Blood of Christ, the one is the benefit of Justification, as to the taking away of the guilt of sin; and the other is the benefit of Sanctification, as to the taking away of the power and dominion. And each of these are here included in this expression.
First, He hath washed us from our sins in his blood; that is, he hath freed us from the guilt of our sins in point of Justification. Christ's blood it is available to this purpose. And so the Scripture signifies to us in sundry Texts of it, as Ephes. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. And Rom. 5.9. Being justified by his blood we shall be saved from wrath through him. And Col. 1.20. He hath made peace through the blood of his Cross. Where the pardon and forgiveness of our sins is still attributed to his blood.
Now there's a twofold Ground which may be •• gn'd hereof unto us: First, The Dignity of the 〈◊〉 which he did sustain, who was the Son of 〈◊〉 and so the blood even of God himself, though not of the Godhead. According to that in Act. 20.28. where it is said, that God hath redeemed his Church with his own blood. The blood of such an excellent person must needs be infinitely meritorious, and have a wonderful efficacy with it, for the taking away of any guilt whatsoever.
Secondly, From the Relation to the Persons whom he does represent: as it was the blood of him that was God, so of him that was man likewise, having taken our nature upon him, and received it into the Union of his Divine Person: and therefore it was so far forth our blood likewise, and was as much as if we had shed it in our own persons, because Christ was a public person appointed by God in our behalf in the work of Redemption, and stood upon the Cross in the room of all his Elect, through God's acceptation of him. He bare the sin of many, and made intercession for the transgressors, Isa. 53. ult. Thus hath he washed us from our sins, that is, from the guilt of them in point of Justification.
But secondly, From the filth and stains of them also in point of Sanctification; sin besides the guilt of it, it leaves a stain and defilement behind it, which does pollute the souls of such persons as are guilty of it. Now the blood of Christ it washes off this also, from that power and efficacy which is in it. It not only pacifies but purges the Conscience. And so the Scripture also expresses it, as Heb. 9.11, 14. If the blood of Bulls and of Goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. The blood of Christ hath merited the Spirit of God for the sanctification of all his Elect, and so is said to sanctify them. When it is said here, That we are washed from our sins in Christ's blood; this must be taken by a synecdoche of the part for the whole. By his blood we are not only to understand that blood of his which was shed upon the Cross, but his whole Passion with all the circumstances and attendances upon it. Yea indeed his whole obedience, whether active or passive; but his blood is here named, as that which was indeed the complement and perfection of all the rest; as also wherein the Legal Types are all accomplished, as the Apostle intimates to us, in Heb. 9.22. Almost all things are by the Law purged with blood, and without shedding of blood is no remission.
The Improvement of this Point to ourselves may be drawn forth into a various Application: First, It may serve as a discovery to us of the grievous and heinous nature of sin, which had need of such a remedy as this to be used for the removal of it. We may see the greatness and desperateness of the disease in the nature and quality of the physic, which is given for it, and that is no other and no less than the precious blood of the Son of God himself. Sin, it is a bloody business; and the Church, she is Sponsa sanguinum, she is a spouse of blood; as Zipporah said once to Moses. And we see upon what occasion she is so, namely from sin. Therefore we should hence learn to abhor it and to detest it, and to be shy and afraid of it. We know how it was with David in regard of the water of Bethlehem which was purchased for him, but by the hazard of men's lives, he would not drink it, though he longed for it, because it was the price of blood, 2 Sam. 23.17. Is not this the blood of the men that went in jeopardy of their lives? Even so should we say, when we are tempted to the commission of any sin, Is not this the blood even of the Son of God himself, which he was put to shed upon occasion of it?
There are many profane and atheistical persons in the world which make nothing at all of sin, no not of the greatest and grossest that are; think it but a trivial business, and a matter of sport. Fools make a mock of sin, as Solomon tells us. Now let such persons as these but consider with themselves what it cost, as it is here exhibited to us, that so accordingly they may rightly judge of it, and be persuaded of it, and accordingly be taken off from yielding unto it. Suppose a man had such a disease or distemper upon him as nothing would cure but the heart-blood of some near relation, would it not very nearly and closely affect him? and how much then should men be affected with their sins, which nothing else could expiate but the blood of Christ himself?
Secondly, Here's matter of comfort and encouragement also to the servants of God, in all the troubles and upbraidings of Conscience, and of Satan setting in with it, that here's a remedy and help for them: Here's a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness, as it is Zach. 13.1. even the fountain of the blood of Christ which is able to cleanse us. Therefore let us go to this fountain, and let us bathe and wash ourselves in this blood, by the exercise of the Grace of Faith in us, and let us not be discouraged. Remember what the Apostle Paul tells us to this purpose, Rom. 3.25. How that God hath set forth, Christ to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins. And therefore let us accordingly improve it, and make use of it. Come and let us reason together, saith the Lord, Though your sins be as scarlet, they shall be as white as snow; though they be like crimson, they shall be as wool.
Therefore we may here take notice of the indefiniteness of the expression, in that it is here said our sins without any limitation, hereby to signify that none are excepted or excluded whatsoever they be: Those that do truly repent and believe, and lay hold upon the blood of Christ by faith, they shall have remission and forgiveness of their sins without exception. It is neither the number nor greatness of them shall be any impediment unto them. Christ's blood is of that efficacy as to take out all the stains of the soul, though never so many. There are many people who are apt especially in some cases to lay restraints upon the Graces of Christ, so as to think it is available for some sins, but not for others; for smaller sins, but not for greater. But the Scripture makes no such restraint or limitation as this is. Indeed, for the sin against the Holy Ghost, it is called the unpardonable sin, and Christ's blood does not wash away that; not from any inefficacy, or insufficiency simply in itself considered, as his blood; but rather from the incapacity of the sinner, who is indisposed to receiving benefit by it, because he tramples it under his feet.
Hence also we have ground of Encouragement in our access to the Throne of Grace, and hope of our entrance into heaven at last. There's nothing which does more dishearten men in their coming into a great man's presence than guilt and obnoxiousness to him; this makes them that they cannot with boldness ask anything of him. And so it is with men towards God. Now by the blood of Christ this obstruction is taken off from them. And they may come boldly into the presence of God, expecting anything from him. And so the Apostle reasons in Heb. 10.19, &c. Having therefore, Brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say his flesh. And having an high Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. And so Heb. 4.16. Let us therefore come boldly, &c.
Lastly, Seeing we have so much benefit as we have heard by the Blood of Christ's we should in a special manner take heed of sinning against it. If the blood of Abel being wronged cried so fearfully, and if the blood of Zacharias had revenge annexed unto it, what may we then think of the Blood of the Lord Jesus Christ? surely those that trespass upon this shall not be innocent. This is done divers ways, and especially by neglecting the gracious offers and tenders of the Gospel, and that mercy which is exhibited unto us in this Blood. It is a great sinning against it, and injury which is offered unto it, and when it comes to the highth of it, it is a counting of the blood of the Covenant an unholy thing.
So likewise, returning to the lusts of our former ignorance, it is a sinning against this Blood: And therefore does the Apostle Peter upon this ground dehort us from it, in 1 Pet. 1.14, 19, &c. As obedient children not fashioning yourselves according to the former lusts in your ignorance. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by Tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. Who was fore-ordained, &c.
To this we may add an unworthy receiving of the Sacrament of the Lord's Supper: Those that sin thus, they sin against the Blood of Christ in which he has washed them from their sins. And so the Apostle expressly tells us in 2 Cor. 11.27. Whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, he shall be guilty of the Body and Blood of the Lord.
And so much may be spoken of this passage in its absolute consideration, as it is the expression of a Christians privilege, which is to be washed from his sins in Christ's Blood.
Now further, we may also look upon it Relatively, and in connection with the words before, where it is said, That he hath loved us. And so it is an expression to us of Christ's affection. Christ hath herein indeed shewn that he hath loved us, That he hath shed his blood for us. Who loved us, and gave himself for us, &c. Gal. 2.20. As it lies here in the Text, we may take it under several enlargements and amplifications, degrees and proceedings of it.
First, In his Death itself, he shown his love to us in that; and that's implied in his blood. It was not only the blood of his finger, but the blood of his heart, his very life went with it. It is the very Position of our Savior himself, in Joh. 15.13. Greater love hath no man than this, That a man should lay down his life for his friends. Now this is that which he has done for us, and is hereby signified unto us. He has laid down his life, he has shed his very heart-blood for our sakes. Thus Rom. 5.6 When we were without strength in due time Christ died for us. And herein he is said to have commended his love unto us in the eighth verse of the same Chapter. That's a great proof of love when men are willing to part with that for any one, which is dearest and most accountable; now such of all other things is life, and yet this did Christ part with for his Church. The good shepherd giveth his life for his sheep: and this good shepherd is Christ, as himself there tells us, in Joh. 10.11. And so again, in 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us. Where we have two things observable of us: First, That Christ who there (by the way) is called God, did lay down his life for us. And secondly, That his doing so was a special Argument of his love towards us; as indeed it was. That's the first step of enlargement, which is here considerable of us.
Secondly, In the manner of his Death, there was his love also in that. And this likewise implied in the word blood, which does denote some violence in it, a cruel and painful death, the death of the Cross, and the blood of the Cross, as it is called, Col. 1.20. Phil. 2.8. This was that which Christ endured for us, which made his love so much the more. There are differences and several kinds of death wherein one exceeds another. Now that which Christ submitted to for us was the worst, and most grievous of any other. Now the greater was the suffering by so much greater also was the love.
Thirdly, In the full and perfect Application of this his death unto us. It is said, That he washed us in his own blood. He did not sprinkle us only, but bath us. He did not only bestow some few drops of it upon us, but he did drench us, and souse us, and immerse us over head and ears in it; he did give us a plentiful share and interest in it.
And lastly, There's an Emphasis also in the word of propriety, in that it is said, His own blood. The Priests under the old Law in the discharge and execution of their office, they sprinkled the people with blood; and did in a sense and after a sort wash them from their sins in it. But that blood it was not their own, but the blood of beasts; yea, but Christ he hath of himself purged us from our sins in his own blood as it is here intimated to us. And this is a further enlargement of his love towards us.
The Use of all to ourselves is to enlarge our hearts in all thankfulness and acknowledgment to Christ for his goodness, which we should be very much quickened unto. Oh it is that which we can never sufficiently prize, or be affected withal; and therefore we should be often and frequent in the thoughts and meditation of it: He hath loved us, and washed us from our sins in his own blood! Oh what an high favor was this! and what could he have done more for us! It was the highest expression of love that possibly might be. And we should be exceedingly ravisnt with it. It is a great piece of dullness and deadness in us when it is otherwise with us. For it has the perfection of all love in it.
And we should make it a ground of Encouragement in the expectation of all things else from Christ, which are requisite and necessary for us. He that has not stuck at this great expression of love which is here mentioned in the Text, will be sure not to stick at anything which is inferior to it; and he that has given us the greater will not stick to give us the less. And so the Apostle himself teaches us to reason, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
Again, we may also carry it higher, as to the expectation of higher things from him; and as reason from the greater to the less; so likewise from the less to the greater, and in particular as to the expectation of Heaven and Glory to come. If he has received us, he will also actually save us, as the Apostle reasons, Rom. 5.10. For he that has done the one, he will do the other likewise upon it. He that hath loved us and washed us in his blood, will also love us and set us in his throne, and will fully perfect and accomplish the work of Salvation for us.
And so I have done also with the second General part of the Text, which is the Description of Christ from the particular discovery of his Affection, Who hath washed us, &c.
The third and last is from the effect and result of it in these words, And hath made us Kings and Priests unto God and his Father. Wherein there's a twofold Dignity which Believers do partake of from and with Christ; the one is the Dignity of Kings and the other is the Dignity of Priests. All true Believers they have a share in each of these Offices.
First, In his Kingly Office; all true Believers are Kings. This is to be taken not in a Temporal sense, but in a Spiritual; and so the Scripture still expresses it. Thus Luk. 12.32. Fear not little flock, for it is your Fathers pleasure to give you the kingdom: and Luk. 22.29. I appoint unto you a kingdom, as my Father hath appointed unto me. This, it consists of two Parts, which are belonging unto it; the one is the state of Grace, and the other the state of Glory.
First, For the state of Grace. All true Christians, they are Kings in this particular, namely, so far forth as they have power over their spiritual Enemies, and all those things which might hinder their salvation: A true Believer, he has power over his own lusts, and the corruptions of his own heart, in some kind of measure and degree; and so in that respect is a King. Take men that are slaves to their lusts, and they are the greatest slaves and vassals that are. But now a Christian, he is free from this slavery, through the Grace of Christ, which is communicated to him.
And so as he has power over Sin, so in some measure over Satan also, the King of the bottomless pit, as he is called, the Prince of the world: A good Christian by the help of Christ's Spirit hath some power over him also, and at last shall be enabled to trample him under his feet, in Rom. 16.20.
And then for the World also. A good Christian, he has power over this also, so far forth as all things are ordered and disposed to his good, All things are yours, &c. There's no Providence whatsoever, but he is still getting good out of it; if it be prosperity, it makes him more cheerful in God's service; and if it be adversity, it draws him so much the nearer to God: All things work together for good to them that love God, whether in themselves they be good or evil.
Take even Death itself, which is sometimes called the King of Terrors: A true Believer through the Grace and help of Christ is in a sort a King over this, as having the sting of it taken out of it to him, and of an enemy made a friend unto him, as being the passage to Glory. Thus is he a King in reference to the state of Grace. And then in reference to the state of Glory also, so far forth as he is an heir of Heaven, and shall reign with Christ forever and ever. Thus he is a King in regard of right and title, even here in this life, though he be not in actual possession.
Therefore we should learn so to carry and demean ourselves as suitable to this condition; we should abhor to conform to the world, and the lusts and vanities thereof, as considering to what we are appointed, we should endeavor to have a frame of spirit suitable to such a noble estate as this is, wherein we are. And this for the first piece of Dignity, which is here mentioned, and that is of Kings.
The second Dignity is of Priests, And hath made us Priests, &c. These were another sort of persons who in times past were anointed; and Christians are spiritually thus also in sundry respects.
First, In regard of the Prayers which are continually put up by them both for themselves and others. Thus 1 Pet. 2.5. Ye are an holy Priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Every good Christian he hath great interest in Heaven, and can very much prevail with God through Christ in his approaches to the Throne of Grace. And we have frequent instances and examples of it both in Scripture, and in daily experience.
Secondly, As to the keeping of themselves from the pollutions and defilements of the world. The Priests they were prohibited the touching of those things which were unclean, and so are Christians careful to keep themselves unspotted of the world.
Thirdly, As to the teaching and instructing of others in the Communion of Saints: The Priests lips should preserve knowledge, Mal. 2.7. And so should every Christian also in his way, and within his compass; Parents and Masters of Families should be thus far Priests in them, as (with Abraham) to teach their children and their households after them, Gen. 18.19, &c.
Fourthly, As to the offering up of themselves to God, they must be Priests in this respect also. The Priests they were used and employed in the killing of beasts, so should Christians be in slaying of their lusts, and unruly affections.
And then the High Priest especially, he entered into the Sanctum Sanctorum; so should every Christian have his heart always towards the Holy of Holies, &c.
Lastly, The Priests they still blest the people; so would the mouths of Christians do others with whom they converse, 1 Pet. 3.9. not railing but contrarily blessing, &c.
The sum of all comes to this, namely, to raise the esteem and opinion of God's people in the world, and from hence to set an high price and valuation upon them. The world it commonly looks upon the Saints and Servants of God as a base and contemptible generation; but see here what names and titles the Spirit of God in Scripture puts upon them, namely of Kings and Priests which have the greatest Dignity and Excellency in them of any other whatsoever.
These they are so to God and the Father, howsoever they be to any other, that is, not only to his service, but likewise to his Approbation. The Father is here named as the first in order, and fountain of the Godhead, though the whole Trinity be included and intended in it. So much for that.
And then there is this Use also of it in the close of the verse, To him be Glory forever and ever, &c.
And so I have done also with the third and last Description of Christ in the execution of his Offices, And hath made us Kings and Priests to God and his Father.
Now to him be Glory and Dominion forever and ever, Amen.
SERMON XLVIII.
Revel. 22.17.
And the Spirit and the Bride say, Come.
This Text which I have now read unto you is a further improvement of that Scripture which was handled by us the last day; and does contain somewhat in it as additional and accumulative thereunto. For there we had propounded to us but only the hope and expectation of Christians, as those which looked for the Lord Jesus Christ to come from Heaven, out of that place of the Apostle Paul to the Philippians, Chap. 3. ver. 20. And here we have exhibited to us their desire and earnest importunity; so that he comes not before he is welcome; and he is not more certainly expected than he is gladly and joyfully entertained: For the Spirit and the Bride say, Come. That is, the Church, by the secret suggestion and instigation of the Holy Ghost towards her, does invite him, and call for him, and hasten him towards his second Appearing. This is the scope and drift of the Text.
IN the Text itself there are two General Parts considerable; First, The Persons mentioned. Secondly, The action which is attributed unto these Persons. The Persons mentioned, they are the Spirit and the Bride. The action which is attributed to these Persons, that is a calling after Christ, they say to him, Come.
We begin with the former, viz. the Persons mentioned, The Spirit and the Bride. By the Spirit we are here to understand the Holy Ghost the Spirit of God, which is called the Spirit by way of Excellency, the third Person in the blessed Trinity. And by the Bride we are to understand either the Church of God in general, or every faithful and believing soul which is a member of Christ in particular. These are the Persons here that speak. And we must take them in a mutual reference and connection of one with another. The Spirit speaks in the Bride, and the Bride speaks from, and by the Spirit. And so they both speak together, and have the same action ascribed unto them.
First, Here's mention made of the Spirit, and that as considerable of us under a twofold notion: First, Of his Presence; and secondly, of his Influence: Of his Presence as joined with the Bride; of his Influence as assistant unto her, and helping and enabling of her.
First, Here's the Spirits presence, the Spirit and the Bride, they are joined both together to signify and intimate unto us that special residence which the Holy Ghost hath in all true Believers; where-ever there is the Bride, there's the Spirit; that is, where-ever there is any true Christian, there's the Holy Ghost abiding in him. And so the Scripture sets it in sundry places of it, as 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you: And so Chap. 6. v. 19. Know ye not that your body is the temple of the Holy Ghost, which is in you? So again, Ephes. 2.22. In whom ye also are built together for an habitation of God through the Spirit. The Spirit of God resides both in the whole Church at large, as also in every particular Believer, as the soul is in the whole Body, and also in every particular member.
Therefore we may accordingly know whether we are espoused to Christ or no, upon this account and consideration: If any man have not the Spirit of Christ, he is none of his, Rom. 8.9. Because where ever there is the Spouse, there's the Spirit. It holds both as a discovery of Churches, and as a discovery of Persons. As a discovery of Churches to distinguish the true from the false; and as a discovery of persons to distinguish the sound from the Hypocritical.
Again, as it is distinguishing, so it is also comforting. It is a great satisfaction to the Church in the present withdrawing and absentation of Christ from her, that his Spirit is yet with her; that he does not leave her altogether destitute, in an orphan-like or fatherless condition, as himself hath sometime expressed it, Joh. 14.18. but that he does provide for the supply of her, I will pray the Father, and he shall give you another Comforter that he may abide with you forever, even the Spirit of Truth, whom the world cannot receive, as it is also there in that Chapter. And again, Chap. 16. v. 7. If I depart I will send him unto you. The Holy Ghost is the Proxy of Christ that serves to bear his Bride company in the absence of Christ himself from her. And he does carefully perform this office of respect unto her. It was he that made her next to God. Here's the Spirit and the Bride both together. And that's the first particular in which he is here considerable of us, to wit, in the notion of his Presence, or Personal Concomitancy.
The second is in the notion of Influence or operative concomitancy. As it is the Spirit joined with the Bride, so it is the Spirit that is assistant unto her; and what she does she does by his helping and enabling of her. This is another thing here considerable of us; it is the Spirit and Bride that say, Come; that is, which make this particular request for the hastening of Christ second appearance. And so there is this in general observable from it, That the prayers of God's people they are the workings of the Holy Ghost himself in them: The voice of the Spouse it is all one with the voice of the Spirit, they are not two voices but one, and accordingly they are here in the Text joined in one, and put in a copulative expression. It it not said, the Spirit says, come, by himself; and the Bride says come by herself: No, but the Spirit and the Bride say, come, both together; as having the speech or action of the one transferred to the other. We are the subjects of those actions which God himself works in us. Certum est nos velle, sed Deus facit ut velimus; Certum est nos facere, sed Deus facit, ut faciamus, says Austin. We will, but God makes us to will; we do, but God makes us to do: And so we pray, but the Spirit enables us to do so: the spirit helps our infirmities. Therefore we read of praying in the spirit, Ephes. 6.18. and of praying in the Holy Ghost, Jude 20. And of the spirit of Adoption, whereby we cry Abba Father, in Rom. 8.15. and Heb. 4.6, &c. this is called the intercession of the spirit. In Rom. 8.26, 27. The spirit helpeth our infirmities, for we know not what to pray for as we ought, but the spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the heart knoweth what is the mind of the spirit, because he maketh intercession for the Saints according to the will of God, &c. There are two things which the Holy Ghost does for us to this purpose, the one is the suggesting of the matter of our petitions, by teaching us what to ask and to beg of God in prayer. And the other the stirring up of holy desires and affections in us, and giving us an holy boldness and confidence at the Throne of Grace, and persuading us of our acceptance with God in the name of Christ. He makes intercession for us, by making intercession in us, and helping us to make intercession.
The Consideration of this Point makes much for the comfort of Believers, in regard of the success of their Prayers: Therefore they are sure to be granted at one time or other, because they are the workings and operations of the Holy Ghost himself in them, whereby they are also distinguishit from the Petitions of other persons: As for natural and carnal men, they may sometimes cry to God out of the Dictates and suggestions of Nature, or out of the Principles of custom and formality; but the Holy Ghost has little influence upon them in such Applications; and accordingly they cannot expect so confidently to be heard in them, or to find any such benefit by them; but the Prayers of the faithful being wrought in them by the Holy Ghost, that does prompt them, and put them upon them, and help them, and assist them in them; they are therefore sure accordingly to have an efficacy and successfulness with them, because God will be sure to hear the voice of his own Spirit; and it is not so much they that speak, as his Spirit that speaketh in them. Where Christians pray as they should do, and observe the right rules of Prayer, which the Scripture does prescribe unto them; their Prayers shall be followed with a blessing, and good effect of them. This is the confidence (says the Apostle) that we have in him; that if we ask anything according to his will, he heareth us; and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him, in 1 Joh. 5.14, 15.
From hence also we learn to take heed of slighting such things as these are, and of diminishing from them; we should not think them to be of no value, and to little purpose, as some are ready to do: But to set a price and valuation upon them; there is more in the hearty prayer of the poorest and meanest Christian in the Church, than the world is commonly aware of, as being such as has very great Prevalence with God himself, to whom it is tendered. But so much of the first of those persons which is here mentioned in the Text; and that is the spirit, considered both under the notion of his Presence, as joined with the Bride; as also under the notion of his influence, as being assistant unto her.
The second person is the Bride herself, as she is here expressed and exhibited unto us. By this title (as I said) we are to understand either the whole Church of Christ in General, or every distinct Believer and Member of Christ in particular. And according to either Consideration or Application of it, it hath a twofold notion with it, either of Eminency, or of Diminution. This word Bride, as it lies before us in the Text, is both a word of Excellency, and a word of Extenuation. It is a word of Excellency, as it stands in opposition to Adultery and strange affection. It is the Bride, not the Whore. It is a word of Extenuation, as it stands in a distinction from Matrimony, and complete marriage. It is the Bride, not the Wife.
First, I say, The Church is here called the Bride, as it is a title of Excellency, and stands in opposition to adultery and strange affection: It is the Bride, not the Whore. The false Church is an Harlot, and a filthy and unclean adulteress; it is the Whore of Babylon, as she is called here in this Book of the Revelation, the Mother of fornication, &c. And such an one as she is, she never cares for the coming of Christ, but rather desires he should stay away still, and is glad of his staying, as an Harlot is for the absence of her Husband: The good man is not at home, he is gone a long journey, as she there expresses it, Prov. 7.19. But the Bride, which is the true Church, as chaste and pure Virgin, she longs for the coming of her beloved, and calls after him, as it is here declared concerning her; and the Church of Christ, and every Member of it is known by this name, both here, and in other places of Scripture, and especially in the Canticles: She is called, it is the Spouse and Bride of Christ.
Thus (I say) we find her to be called in sundry places, as Isa. 62.5. As the bridegroom rejoiceth over the bride, so thy God rejoiceth over thee. It is spoken of God's affection to his Church. And in Rev. 21.2. I saw the holy City, the new Jerusalem coming down from God out of Heaven, prepared as a bride adorned for her husband. And I have espoused you to one husband, that I might present you as a chaste Virgin to Christ, says St. Paul of the Church of Corinth, in 2 Cor. 11.2. There's a special Covenant and Contract drawn betwixt Christ and every true Believer, which does justly fasten this Title and Denomination of a Spouse upon him; every faithful soul is Christ's Bride, and accordingly it concerns him to reserve his affections for him, and for him alone, and for none but him: There's nothing more uncomely in a Spouse, than to have her eyes and heart fastened upon any other besides her beloved; and so there is nothing more uncomely for a Christian, than to have his heart upon any other than Christ : Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee, says the Prophet David, Psal. 73.25. Whosoever is otherwise, is not Christ's Spouse, but an Adulteress; is not the Bride, but the Harlot: Ye adulterers, and adulteresses, know ye not that the love of the world is enmity with God? says St. James, in Jam. 4.4. And that is the first notion of this expression. The Bride, as it is a word of Excellency, in opposition to an Harlot.
The second is, as it is a word of Extenuation, in opposition to a married person. Thus is the Church and every Christian-soul, whiles it is here in the world; she is a bride, and not a wife; it is but the Contract only in this world; the marriage, it is to be consummate in another, viz. in Heaven. Indeed in one place it is called the bride, the Lambs wife, Rev. 21.9. and both titles are joined together; but that is to be understood as signifying rather what she shall be, than what she is already; for as for the present, she is no more but contracted; and in that regard in an imperfect condition, which makes her here in the Text so much to long for the perfection of it, when she calls to Christ to come.
Indeed, she is not far from it, as seems also to be intimated in this expression again of a bride, which is a person near to marriage, though short of it, and so seems to be in a middle condition betwixt a simple Spouse and a Wife; for in a Wife the wedding-day is past, and in a simple Spouse, the wedding-day is not come; but a Bride is a Spouse in the confines and borders of marriage: A spouse upon the wedding-day; and such an one in a sort is the Church, in this latter age and period of the world: It is not only a simple Spouse, but a Bride, in the approaches of conjugal solemnity: It will not be over-long ere Christ and his Church, which are now but as it were only contracted, shall be fully and completely married, and in the perfect enjoyment and fruition one of another. And so now I have done with the first General Part of the Text, which is the persons themselves here mentioned in Conjunction one with the other, and they are the spirit and the bride.
The second is the Action, which is here attributed to these persons, and that is of calling after Christ: they say unto him, Come. Here's the speech that comes from these speakers. Now this again, as it lies in the Text, may admit of a twofold Emphasis, or qualification, which may be fastened upon it; the one as it is a word of entertainment or contentation, the other as it is a word of desire, or invitation, Come, that is, thou mayest come, if thou so pleasest, and shalt be welcome to me; I am content and well-pleased with thy coming; or come, that is, thou must come, and there's no remedy; I am impatient and unsatisfied without thy coming: There is each of these impressions in it.
First, Take it in the first sense, as it is a word of simple acceptance, or admission and entertainment: Come, that is, thou mayst come, as signifying the Churches willingness and contentedness to have Christ come unto her upon his own offer, and tender of himself; and so it is a Relative expression. Christ had in the verse before, to wit, the seventh verse of this Chapter, said of himself, Behold I come quickly. Now hereupon, says the Church to him, Come, that is, thou hast leave and liberty to do so, I am contented with it; come, if thou pleasest and welcome: it has a passive, or permissive Emphasis with it. This is one step of grace, and of sincere affection to Christ, to reach even to this, though it is true, as we shall hear afterwards, it is not all which is required of us, nor which the true Spouse of Christ does for her particular attain unto; yet somewhat, and a great matter it is. And accordingly that which all Christians should labor for, and endeavor after, to be willing for the coming of Christ, at such time as he shall please to come; when he shall say, I come, for them to answer, And Lord come. To have their hearts and affections so far weaned and loosened from this present world, and the things of it, as to admit of Christ's coming to you. This is one thing here considerable.
By this coming of Christ here, we must still remember what coming is meant, namely, the second coming, his coming to judgment with the preparatories of it; to judgment, whether particular or general, though the General be that which is here principally to be understood by us, Christ's coming to judge the quick and the dead at the last day. This is that coming which the Spirit and the Bride here aim at, when they say, Come; and this coming in the full latitude, and extent, and comprehensiveness of it, is that first, which every Christian does desire to submit unto, and could be well content to have it accomplished: A good and a gracious heart does not decline this coming of Christ, or wish to be exempted from it; but does very really, and heartily, and cordially close with it.
This is grounded upon another coming of Christ, first, which it has already submitted unto, which is his coming in a way of Conversion and Regeneration. Those that have first admitted of Christ in his Ordinances, and the effectual work of Grace upon their hearts; they will not stand out against this coming, whereof we now speak, but very readily yield unto it.
And this is the difference now betwixt the Children of God, and other men: As for wicked and ungodly persons, they tremble and quake at this coming, and at the thoughts of it, as malefactors at the coming of the Judge: They desire that Christ would not come; and where he gives any symptoms of it, they cry out with the unclean spirit in the Gospel, What have we to do with thee, thou Son of God? art thou come to torment us before our time? A guilty and defiled conscience, it abhors the coming of Christ, and withdraws from it; if it were possible, it would altogether shun it, and never have it to come to pass; and when it does come, it is matter of the greatest terror and astonishment to it that can be. Therefore it is said of such persons, at such a time, That they shall hide themselves in the dens, and in the rocks of the mountains; and shall say unto the mountains and rocks, Fall upon us, and hide us from the face of him that sitteth upon the throne, and from the wrath of the lamb: for the great day of his wrath is come, and who shall be able to stand? Rev. 6.15, 16, 17. The ungodly shall not stand in judgment, Psal. 1.5. Not stand, that is, not stand upright, but fall down before it, and accordingly shall do all they can to avoid it. Whereas on the other side the Children of God shall be well-pleased with it, and hearty and courageous in it, and very freely and cheerfully entertain it; When he shall appear, they shall have confidence, and not be ashamed before him at his coming, 1 Joh. 2.28.
Indeed, there are some cases, and circumstances, and times, wherein the Spouse of Christ herself may not be always in such a present frame and disposition of spirit, as to utter this speech here before us, and to say, Come, even in this sense which we now speak of; even the servants of God themselves may, at least for such a particular season, have an indisposedness upon them hereunto: As namely, when they have not finished their work, or got their businesses ready about them; but yet they have always a general and habitual preparation for it in them: As a steward, that is for the main faithful, yet he may not always have his accounts made up, and in that regard may not yet wish for the Audit: And a Spouse that has a good affection for her Beloved, yet may not presently have all her Ornaments upon her, and in that Consideration may sometimes wish for the delay of his coming. This is tha which is here chiefly considerable, that God's Children, they do still labor to frame themselves to an entertainment of Christ at his coming. And that's the first notion of this Expression, as it may be taken for a word of simple acceptance, or entertainment, Come, that is, thou mayst come, if thou so pleasest, and shalt be welcome to me.
The second is, as it may be taken, as a word of desire, or invitation, Come, that is, I pray come; it is my earnest suit and request that thou wouldest come. And here now we have a further enlargement and improvement of Grace in a Christian, which is not only to be content with Christ's coming, and submitting unto it, but also to be desirous of it, and longing after it. This is the temper and disposition of a good and of a gracious heart, to pant, and breathe, and thirst for the second coming of Christ, and not to be satisfied in itself till it does come: The Spirit and the Bride say, Come, that is, they say it importunately and earnestly with a great deal of affection. This desire whereof we now speak, it is laid and founded in sundry Considerations, which do make for it.
As first, in reference to the world itself, in the present frame and constitution of it: The world is at present in that condition, as that the coming of Christ if very desirable in that regard. And there are two particulars especially, which do make up this unto us: First, In point of sin and wickedness. And secondly, in point of misery and affliction. Both these two taken together, do cast a disparagement upon the world, and do therefore make Christians to desire the destruction of it.
First, As it is a wicked and sinful world: The world taken at the best was never over-good since it first began to be bad, even presently upon the Creation of it. Sin made an entrance upon it, and got possession of it; and not long after the whole earth had soon corrupted itself, as the Scripture tells us: but now as it's grown anything older, and of longer standing, so its sinfulness is so much the more improved, and it grows worse every day than other. The very times themselves we live in, are a sufficient demonstration of it to us, and we find it so by sad experience, as being such wherein iniquity abounds more than ever, and wicked men grow worse and worse, as the Apostle speaks. In these latter days and times of the world more especially, as the spirit has foretold it; there are the greatest incursions of wickedness of any other, and that in all the kinds and degrees of it. Now this is that which makes a gracious heart so to long for this second coming of Christ, that so thereby he may put a period to these days of sin, that God may be no longer dishonored, his Name may be no longer blasphemed, his Laws may be no longer transgressed, his Ordinances may be no longer despised, his Spirit may be no longer grieved. A good Christian has such an enmity and antipathy against sin, as that he cannot but be very desirous of that which is destructive of it, as the coming of Christ is; not his first only, but his second. For this end will the Son of God be manifest, that he may destroy the works of the Devil. And for this end also do the Children of God so much desire the manifestation of him; that so by this means sin may be destroyed, and have a period and end put unto it.
And that both in others, and also in themselves: The Children of God, they are both scandalized and offended at others abominations, and likewise they are burdened and overprest with their own corruption; and in each respect do desire, that Christ would come for the remedying of either, that their righteous souls (with Lot's ) may be no longer vexed with the Conversation of the wicked; and that themselves also (with Paul ) may be delivered from the body of death, that is, the body of sin, as we shall hear more anon in the following Explication.
But secondly, As there is the world in the sinfulness and wickedness of it, so there is the world also in the misery and afflictiveness of it, which does make for this desire in them also; that exceeding vanity which is upon the creature, and those manifold calamities which do attend upon human Life. This is another thing here considerable in the world, which does put the Church upon this Prayer for Christ's coming; that as God has promised he may wipe away all tears from their eyes, and may take away the rebuke of his people from off all the earth; that there may be no more death, nor sorrow, nor crying, nor anymore pain, which is the condition consequent to Christ's appearing, as we have it, Rev. 21.4. Alas! this present world, it has a great deal of trouble annexed unto it, and commonly the Servants of God have the greatest share and part in it; and therefore we cannot wonder that they should so desire the coming of Christ, which makes for their release and discharge from these Calamities.
And therefore it has such Titles and Appellations fastened upon it, as whereby it is expressed unto us; it is called the Regeneration, When the son of man shall sit on the throne of his glory, Matth. 19.28. It is called the time of refreshing, and restitution of all things, Act. 3.19, 21. It is called the time of the glorious liberty of the Children of God, in Rom. 8.21. And last of all, it is called Emphatically, the day of redemption, in Ephes. 4.30. And God's Children are upon that account called upon to lift up their heads, even by Christ himself. When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh, in Luk. 21.28. Can we wonder to see Prisoners desirous of being releaed from their Bonds, or Captives to be redeemed from their captivity, and in that regard longing for their coming, which should do it for them? No more can we wonder to see Christians upon that account desirous of Christ's appearance, which has this benefit ensuing upon it: The world in which they are, being a place of great Bondage and Captivity. That's the first Consideration, He comes to put a period to this world, both to sin, and likewise to affliction.
Secondly, This desire of the Church, as to Christ's coming, it is founded upon a respect to herself, and her own immediate advantage, which hereby is much furthered and promoted, and so is very much concerned in it. First, In the helping of her infirmities, and the removal of her weaknesses from her: As there is the wickedness of the world, in regard whereof the coming of Christ is desirable to put an end unto it, as we shown in the former particular; so there is the weakness of the Church, which does make for it also, as we may take notice in this; even the best of God's Servants, they have distempers hanging about them, and cleaving unto them; and the best things that are, whiles they live here below in the flesh, they are vitiated and corrupted unto them: they cannot now serve God with that purity, and fervency, and liberty, and freedom from distraction, as they desire to do: But Satan, he is apt to disturb them, and to interpose and mingle himself with the best things which are done by them. This is that which is very grievous and troublesome to a gracious heart, which by Christ's coming shall be freed from these distempers.
Secondly, As to the increase of their Graces, and the perfecting of Holiness in them, they desire it for this also. Those Graces of the Spirit of God which the children of God in this world do partake of, but in an imperfect degree, they shall then be completed to them, when Christ shall come in his Glory: When that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13.10. There shall be Grace without the mixture of sin, and Grace in the fullest latitude and extent of Grace.
Thirdly, As to nearer and closer union to Christ, and communion with him. The Church as I hinted before in this present life is no more but contracted, she is to be married in the world to come; therefore she desires Christ's coming for the perfecting of her Espousals, and as the approach of the day of marriage, which is to be consummate in Heaven; that's the time whereunto this is reserved: Ye are dead (says the Apostle Paul) and your life is hid with Christ in God. When Christ who is our life shall appear, then shall ye also appear with him in glory, Col. 3.34. And so the Apostle John, 1 Joh. 3.2. Beloved, we are now the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear we shall be like to him, for we shall see him as he is. The state of this present world is a state of distance and remoteness from Christ, as the Scripture expresses it: While we are at home in the body, we are absent from the Lord, For we walk by faith and not by sight, 2 Cor. 5.6, 7. But the day of Judgment and the Resurrection, that's a time when we shall be brought nearer to him, and come into the full enjoyment and fruition of him. And this is that which makes the Church to cry, come, as longing and waiting for this.
We know how it is in the world, Friends, and especially Spouses, they are not satisfied in one another's Affections without the enjoyment of one another's Persons and society, and converse with one another; and so it is also with the Spouse of Chrise, and her Beloved: He says come to her; and she says (to recompense and requite him) come to him also; as we may see at large declared unto us in the Book of the Canticles, which was especially penned to this purpose: First, Christ says come to her in his wooings and invitations of her to communion with himself, Cant. 2.11. Arise my love, my fair one, and come away; and she says also, come to him; upon the same terms and conditions likewise, Make hasts my beloved, and be thou like a young roe or heart upon the mountains of spices, Cant. 8.11.
Fourthly, In order to the Body; for the perfection and consummation of that also, she cries come also with regard to this. The souls of Believers in Heaven, they do cry come also, as well as these on Earth, and the Church Triumphant as well as the Church Militant. And that upon this present consideration, That there may be a speedy re-uniting of soul and body together. Thuogh the spirits of just men have an union to Christ already in part even in the state of separation from the body, yet this does not satisfy them, and content them without the Glory of the Lody too. And there is still a natural inclination of the soul to its own body for the perfection of the person, which makes it accordingly desirous of the second coming of Christ, and day of Resurrection. Thus we see how the Church desires Christ's second coming in reference to herself, which is the second consideration.
Thirdly, In reference also to others, that they may partake of the same happiness with herself: For the perfecting of the Saints, and for the completing of the Body of Christ. She desires that Christ would hasten to bring in the number of his Elect. There are many persons and people that for the present remain unconverted, who yet do belong to the Election of Grace. Now therefore come Lord Jesus, and make way for thy last coming by this preparation. Whiles the Church desires Christ would come, she supposes other things as antecedent and preparatory hereunto, before the full accomplishment of that coming; and so in desiring his coming itself, she does implicitly desire all those things which make way for it, and which are sure to be there when he does come; and such is this which we now speak of, the hastening of the number of Converts, and the bringing in the full number of the Elect. We are to take this Prayer in the full latitude, and extent, and comprehensiveness of it; and so as including this in it amongst the rest, which is in a special manner considerable of us, as pertinent to this purpose: Those that are good themselves, they desire that as many others as may be, may be good with them besides themselves, and partake of the same happiness that they do partake of. Therefore come, in reference to this, for the Conversion of the Jews, and for the accomplishment of the fullness of the Gentiles; which whensoever thou meanest to come, are both of them sure to be effected aforehand.
And then further (which is also pertinent hereunto) for the speedier meeting of all the Saints together, which have ever been in the world, from they very first beginning of it. As Christians desire to have a full enjoyment of Christ himself, (which is the main and chiefest of all), so they desire likewise to have an enjoyment one of another. Now this is that which shall follow upon Christ's coming; there shall be a general and universal meeting and gathering together of all the Members of Christ, in all ages and generations whatsoever: He shall come to be glorified in his Saints, and admired in all them that believe at that day, 2 Thes. 1.10. Christian friends, they are now separated and scattered one from another, some in this place fo the world, and some in another; some are yet remaining alive, and others are taken away by death; but then when Christ shall come to judgment, they shall all meet, and never part. When they shall meet the Lord in the air, they shall likewise meet one with another: The ascending of Believers to Christ, it shall not be personal only, but collective in a body and community, and in a way of mutual society and communication. And so the Scripture itself seems to carry it, as 2 Cor. 4.14. He which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you: With you, not only as to your conditions, but also as to your persons; not only as to the likeness and participation of the same blessed state and heavenly life, but likewise as to the enjoyment and possession of the same blessed place and heavenly communion, we and you shall be present together. And so in 2 Thes. 2.1. We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him. Mark, the coming of our Lord Jesus Christ, and our own gathering together; the one inferring the other. When our Lord Jesus Christ shall once come, all his Members shall be then gathered together, both to him, and one another, Heb. 12.22. Tou are come unto Mount Zion, the city of the living God, &c. This will be a blessed and glorious time, whenever it shall happen, and his coming so much the more desirable, and to be longed after in this particular.
Especially, if we shall further add the circumstances and qualifications that shall attend it, which shall be with all lthe sweetness, and amiableness, and loveliness that can possibly be imagined. The Servants of God here in the world, they do not meet many times, when they do meet; though they come together in their persons, yet they do not always come together in their affections through the relics of corruption, which is in them, and the imperfection of Grace. There are oftentimes many jealousies, and prejudices, and censures, and misconstructions amongst them, which makes even the Communion of Saints itself to be less pleasing and acceptable. But now when Christ himself shall come, all these evils shall be taken away and removed; there shall be a perfect accord, and agreement, and correspondency of one with another; and a perfect delight, and contentment, and complacency of one in another. And therefore in this regard also does the Church here say, Come, that is, come to reconcile us, and unite us, and to make us friends one with another, which here in this present world, and before thou doest come, we are so much averse to. This is a third account of this Prayer and Petition here before us in this present Text.
Fourthly, For the execution of justice and vengeance upon wicked and ungodly men, and especially such persons as do please themselves in their present impunity, which grow bold and impudent in sinning, occasionally from God's temporary indulgence and sparing of them; who because judgment is not executed speedily, therefore have their hearts fully set in them to do evil, as the Preacher speaks; which think they may speak what they list, their tongues are their own; and think they may do what they list, and nobody restrain them, because that vengeance does not presently fall upon them. Come, and come in reference to those, come to assert thy Sovereignty, to manifest thy Power, to make good thy Truth, to testify thy just Wrath and Indignation, and severity against sin; Come, as thou hast threatened to do, with ten thousand of thy Saints, to execute judgment upon all, and to convince all that are ungodly amongst men, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, as it is Jude 14, 15. This is another reference which we may conceive of in this Word of Invitation.
The Church desires that Christ would come for the destruction of Antichrist, and of all her implacable Adversaries and Enemies whatsoever. This shall be effected whenever Christ does come: That wicked one and Man of sin, with all his adherents (for so we must take it) the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming, as the Apostle Paul tells us, 2 Thes. 2.8. and his coming is desirable for it. The servants of God are thus far impatient in the delay of God's just executions, and therefore hasten them, and call for them, and seem to be weary of God's forbearance. Thus Rev. 6.9, 10, 11. The souls under the Altar, that were slain for the word of God, and for the testimony that they held; and they cried with a loud voice, How long, O Lord; holy and true, doest thou not judge and avenge our blood on them that dwell on the earth? and white robes were given to everyone of them, and it was said unto them, That they should rest yet for a little season, until their fellow servants also, and their brethren that should be killed as they were, should be fulfilled. There is a ripeness and maturity of sin, which calls for the execution of judgment, till which time judgment is delayed and put off, and for a season procrastinated; and then he that shall come, will come, and will not tarry.
Lastly, This desire of the Church to Christ's coming, and hastening of it it hath a respect to Christ himself, who in a manneris hereby also perfected; for the Church in the fullness of its Members, is the fullness also of Christ; and so it is called in Ephes. 1.23. The fullness of him that filleth all in all. We must distinguish of Christ in his person, and Christ in his office: If we look upon Christ as God, and as the second person in the Trinity, so he is absolute and complete in himself, and capable of no addition or augmentation; but if we look upon Christ as he is God-man, the Mediator and Head of the Church, so he is so far forth perfected, as the Church itself is perfected and completed in the number of Members: And as himself also has finished and completed all the works which do belong to his Mediatorship, which is coming in Glory. This is the only remainder of what's behind, and lest yet undone as to the full work of our Redemption; and therefore does the Church very properly call for it, and put him in mind of it, out of her respect unto him.
This if not so to be taken, as if Christ himself would not come otherwise; for that he would, though she should be silent, and never call for him; nor yet if she could properly hasten it, or speed it before its time; for that she cannot neither. God has appointed a day, wherein he will judge the world in righteousness, by the man whom he hath ordained, as the Apostle tells us, Act. 17.31. As he has appointed the man, namely, Christ, so he has also appointed the day which we cannot name, nor it does not belong unto us: It is not for us to know the times and seasons which the Father hath put in his own power, Act. 1.7. But the Church prays for his coming, as a testimony of her affection to him, and as desiring thereby to put a respect upon him; because in coming, his Glory and Majesty shall be so much the more revealed and discovered. And that's the last account which may be here given of this Prayer and Petition, When the Spirit and the Bride say, Come; namely, out of respect to Christ.
The Use of all to ourselves, serves to teach us to labout for such a frame of spirit as this is, whereby we may in truth and sincerity come up to this requess and desire, so as to pray, and to pray heartily for the second coming of Christ, and the appurtenances of it: It is a request which is so much the more considerable, as it is such as we are taught to make by Christ himself, in that Prayer which he hath left unto us; whereof one branch is this, Thy Kingdom come. As the Holy Ghost suggests it, so Christ himself also commands it, and requires it of us; and accordingly we should all endeavor that it may be practiced by us. We should labor for the Considerations above-mentioned, to say, Come Lord Jesus, come quickly, as it follows afterwards in this Chapter: Where when Christ promises it, the Church presently apprehends it, and returns upon him with desires answerable and suitable to so gracious an intimation.
For this purpose let us especially endeavor to have the Spirit of God Himself in us, and to be filled with that: For observe how it is said here in the Text, The Spirit and the Bride say, Come. Nature that does not say it, but rather reluctates against it, and puts it off; no, but it is the Spirit that says it; and we ourselves say it to purpose, so far forth as we are spiritual, and act upon spiritual Grounds and Principles in the desires of it. There are some kind of people, who now and then in a discontent, and when anything crosses them, then it may be they could wish for an end of the world, and of their own lives with it: But that may be perhaps from the flesh, and not from the spirit, and so to be suspected; no, but then it is so as should be, when it proceeds from a work of the Holy Ghost and Spirit himself in us.
Now there are three ways especially, whereby the Spirit of God does usually work such a desire as this in us, and makes us in Truth and Reality to desire Christ's second Coming.
First, By discovering to us the vanity of all these things here below. What is the reason that many people are so unwilling to think of another world? It is because they think there is no other but this, but place their happiness and contentment here in these poor outward things, which if their hearts were taken off from, it would be otherwise with them. Now those whom God has a delight in, he does by his Spirit convince them of the vanity and Transitoriness of this world.
Secondly, By purging our consciences from anything which may be burdensome to them, and putting us upon duty, and that work which is required of us in our present opportunities. When Christians shall have this lie upon their spirits, that either they have been sinful or unfruitful, they cannot so easily wish for Christ's coming; either guilt, or their work yet unfinished, they are great pull-backs and retarders in this particular. Now therefore does the Holy Ghost take order with them, to both of these purposes, by not suffering his servants to lie under the power of any known sin, nor yet willfully to omit and neglect any known Duty; but to be sincere and fruitful both: to such Christians as are so, Christ's coming will be the more acceptable to them.
Thirdly, By manifesting unto them the Excellency which is in Christ himself, and the blessed and glorious condition of God's People in another world, together with their own interest and concernment in it. When Christ had declared before, that he was the bright and moring-star; then the Spirit and the Bride say, Come; it is ignorance of Christ that makes men no more to breathe after him, nor to be desirous of him. Therefore the Spirit of God may rouse those desires in us, he presents these Excellencies to us, and gives us some glimpses and anticipations of that glorious condition which he has provided for us.
And then also, which belongs hereunto, vouchsafes some kind of assurance of our interest in this condition, and that it belongs to us for our particular, whereby the more to quicken our desires. Excellency is nothing without propriety; it is the Spouse of Christ alone which can with joy desire Christ's coming. When therefore the soul is convinced, that it is so with itself, that it is contracted and espoused to Christ, and owned by him; then the Spirit an the Bride say, Come. When we are upon good Grounds persuaded of our interest and relation to Christ, who is so desirable, and again also persuaded of his acceptance and embracement of us, as so related to him; We shall then with a great deal of earnestness long after him. So much for that, and so much for this present Text.
SERMON XLIX.
Revel. 22.17.
And let him that heareth, say, Come; and let him that is athirst, come; and whosoever will, let him take the water of life freely.
I made choice of this Verse at first, but in reference to the former part of it, as that which was most consonant and agreeable to the Scripture immediately preceding in the course of our Ministry. And this (as ye know) we dispatchit the last day. But I have thought it since in a manner necessary, or at least very convenient, to take in this part to the other, to be handled with it, as containing the second Branch of that Communion which does mutually pass betwixt Christ and the Church: The Application of the Church to Christ, that we had expressed in those words, The Spirit and the Bride say, Come. And here now in the words that follow at this time, with Gos gracious assistance to be explained by us, we have the reflexious of Christ upon the Church, and his desires of further fellowship and communion with her, in those words which I have now read unto you, And let him that heareth, say, come; and let him that is a thirst, come; and whosoever will, let him take of the water of life freely. Which besides other conveniencies and correspondencies which are observable in it, carries a very good agreement with that other Ordinance which has already this day been dispensed amongst us in our approaches to the table of the Lord.
IN the Text itself there are three General Parts considerable: First, A provocation of desire, or longing affection, Let him that heareth, say, Come. Secondly, An invitation of access, or seasonable application, Let him that is athirst, come. Thirdly, An intimation of acceptance, or grateful entertainment, And whosoever will, let him take of the water of life freely.
We begin with the first of those Parts, viz. The provocation of desire, in those words, Let him that heareth, say, Come. Where the subject mentioned and called upon, He that heareth, is indefinitely expressed; but the expression is to be limited according to the proper references of it, which as they lie in the Context, are reducible to a three-fold Object, or voice to be heard. First, To the voice of Christ in the Ministry. Secondly, To the voice of the Spirit in the Conscience. And Thirdly, To the voice of the Spouse in the Church: He that heareth, that is, that heareth either of these: Let him that heareth, &c.
First, To the voice of Christ in the Ministry This hearing, it refers to this: this we have signisied to us in the verse immediately preceding the Text, viz. ver. 16. of this Chapter, I Jesus have sent mine Angel to testify these things unto you, &c. Now he that heareth this Testimony, or Prophetical and Ministerial voice, and that heareth it in good earnest, and to purpose, let him show that he indeed does so by this influence and effect of it upon him, so as to desire this coming of Christ: and so there is this in it, That those that are partakers of the Doctrine of Christ, they should labor to be affected to the person of Christ; those that have notice given them of his coming, they should accordingly desire that he would come; those that hear his voice, they should desire to see his countenance. This is one thing which seems here to be hinted to us in this present expression.
There are two things which the Word of God does in the Ministry of it, which are especially available for the provoking of our desires after Christ: The one is as it propounds the excellency of Christ, and shows us what he is; and the other as it reveals the purposes of Christ, and tells us what he intends; and both of these are joined here together in this present Chapter; the former we have in these words, I am the root and offspring of David, and the bright and morning-star, in the clause immediately foregoing. Here is a proposal of Christ in his Excellencies, and the good that comes by him; the latter we have in these words, wherein he sigaifies, that he is minded to come in the 7th and 12th verses of this Chapter, Behold I come quickly, &c. I come, that is, I mean to come; here's a discovery of interests, desires, and resolutions in himself. Now take these two (I say) both together, Christ's Excellency, and his own offer, and voluntary exhibition of himself: and here we cannot now but close with him. Those that partake of such gracious opportunities afforded unto them, they are engaged to all suitable affection for the compliance with them; those that thus hear, must say, Come.
Therefore this justly meets with all such persons as are otherwise affected: There are a great many of people in the world who do sometimes hear tidings of Christ, and do sometimes seem to be well pleased with such points as are discoveries of him: but yet in the mean time how little succor, or relish of him, or love and affection unto him, but are as carnal, and sensual, and worldly, and earthly minded as ever. Now such as these do plainly declare, that their hearing, it is to little or no purpose; for if it were that which it should be, it would have an answerable effect with it, so as to work them to some gracious breathings and longings after him: Every good and right hearer of Christ is more or less inflamed with affections and desires unto Christ, and is in a manner restless, till he attains to some enjoyment of him. And so indeed it is required and expected of him that he should be, as the Text here seems to import in the carriage and laying of it, which does infer the one upon the other, crying, and calling after Christ, upon the mentioning and hearing of Christ: Everyone that hath heard and learned of the Father cometh to me, says Christ; and so desires that I should come to him, which is all one, Joh. 6.45. He that hath heard and learned, that is, that hath heard profitably, and to purpose. This is the effect that followeth upon it, and it is hereby evidenced and demonstrated to be that which it is. So then this is that which we should look after in all our approaches to the hearing of the Word, namely, to examine what work and operation it has upon our hearts; and to see that the working of it be answerable to the nature of the Doctrine, which is delivered unto us: If it be a word of