A Complete Body of Divinity
3. Many deceive themselves in this point. They call God Father, whom he will never own for his children, John 8:41, 44. They look for the privileges of his children, who will be disowned, as children of Satan. And O what a terrible surprise will that be, to be cast down from the highest hopes to the lowest pitch of despair!
4. Lastly, This trial is at all times necessary, but especially on occasion of the sacrament, 1 Corinthians 11:28. 'Wherefore let a man examine himself, and so let him eat of that bread, and drink of that cup To clear this, is to clear your right to that holy ordinance. The children whom God has taken into his family by adoption, he has prepared that table for, and for none else. Others are debarred as none of his family, but of the family of Satan. They are bid welcome as his own children, for whose nourishment, growth, and comfort, he has prepared it. You may know this by the following marks.
Mark 1. The image you bear. Children are like their father, and all God's children father themselves. I allude to Judges 8:18. They each one resemble the children of a king. Look to your own soul, and say as Christ of the tribute-money, 'Whose image and superscription is this?' The image of God may shine more brightly in one than another, in one person at one time more than another; but his image is on all his children, 2 Corinthians 3:18. If you bear his image, you will be like him.
1. In the head, for there will be spiritual and saving knowledge, Colossians 3:10. He is 'the Father of lights,' and his children are 'children of light,' Ephesians 5:8. You that are yet living in your natural darkness, with whom there has been no morning to put an end to the darkness of a natural state, are yet of the family of Satan; and particularly grossly ignorant ones are so, Isaiah 27:11. For though some of God's children may not be book-learned, they are all Spirit-learned, John 6:45. But if God has enlightened your darkness and you are renewed in knowledge, it is a good sign if you are let into the knowledge of God and spiritual things, by the working of the Spirit of the Lord on you.
It is true, there is a false light, and a vain knowledge of spiritual things, even in the devil's family; but saving knowledge is,
(1.) Solid and humbling, Job 42:5, 6; and the more a man has of it, he is the more vile in his own eyes: the other is airy and windy, 1 Corinthians 8:1. Knowledge puffs up, and makes a man think himself something, when he is nothing.
(2.) Lively and sanctifying, John 13:17. When the Spirit came on the primitive Church, Acts 2:3 there appeared tongues like fire: so true knowledge has a heat with it, to burn up known sin, and to burn toward known duty. They know and desire to know, in order to practice. The other is a sort of wild fire, that has light with it, but no heat; meet enough to lead people to the pit, where there is a burning heat but no light, 1 Corinthians 8:1. Unholy ministers and professors, that have knowledge, they are like gentlemen skilled in architecture; all the use they have for it, is to tell how a house should be built, and draw the draughts, but they never lay a stone. The child of God is like the mason that learns the trade, to the end he may work in it daily. The former may have more of the theory than the latter, and can talk more rationally about it; but they are not called masons: the latter have more of the practice, so the name is theirs. Even so in spirituals, men not enlightened in the knowledge of God, so as to practice it in works of holiness, are not called of God Christians.
(3.) Lastly, Experimental and savory, Philippians 3:9. The child of God feels the power of truth on his soul. He sees the glory of Christ and religion, and he loves them, and is touched with the overcoming beauty. He feels the ill of sin, and he is put in horror with the deformity of it, 1 Peter 2:3. The other is speculative, unfelt untried, 1 Corinthians 13:1–3. They speak of religion as a parrot, without the sense or knowledge of the things themselves, as a man does of war that was never at a battle, or one of sweet spices that he never saw, 1 Timothy 1:7.
2. In heart. Children readily partake of the disposition of their parents; so that as they are like them in the face, they are like them in their manners too. The child of God gets a new heart, Ezekiel 36:26. So righteousness and holiness are parts of the image of God, Ephesians 4:24. Every child of God is in some measure like David, a man after God's own heart. The heart that was bent to evil, gets a set to the right side; the heart that was enmity against God, is turned to him. So that the soul loves what God loves, hates what he hates, sorrows for what grieves his Spirit, rejoices in what is acceptable to him. These are the upright and pure in heart in a gospel sense, Matthew 5:8.
But some will say, Well, I keep always a good heart to God. Others, Alas! the heart is the worst bit in me, where I can see the least likeness to God. Ans. Many that are first shall be last, and the last shall be first. The heart is both the best and worst bit in man. The best, Proverbs 4:23; the worst, Jeremiah 17:9. And therefore I conclude, that the former sort are none of the children of God, because they are blind, and mistake the worst part of them for the best, the chambers of imagery for the temple of God, Revelation 3:17. Proverbs 30:12. The latter sort may be God's children; for that which makes the heart to be both the best and worst part, is, that in every heart of God's family on earth, there is a renewed part, the spirit; and an unrenewed part, the flesh, Galatians 5:17; the one the best part, the other the worst. So that this holds of the children of God; for the best part of an unrenewed man is his life, be it never so bad, his heart is always worse, as the fountain is worse than the stream, Mark 7:21. Now, the child of God, looking on the unrenewed part of the heart, sees the worst bit in him: but if he look to the renewed part, it is the best for all that, better than his life, Psalm 45:13; be it never so good, Matthew 26:41.
The heart of a child of God is a roomy house; and grace and corruption in that heart are like two flitters, one going out of the house, the other coming into it. The outgoing tenant is loath to leave the house, makes no speed to lift his plenishing, but as the incomer lifts it for him to make room for his own. So here lies the one's furniture, there the other's in and about the same house. Even so God's good things that he has in a saint, and the devil's evil things that he has in him, are both to be found in the house of the heart, and standing about the door in the life. In the heart of a child of God, upon the one hand lies God's plenishing, faith, humility, meekness, etc. on the other, Satan's, unbelief, pride, passion, etc; with this difference, that the latter is nearest the door, and all lifted out of their place, which they sometimes stood in, when they had the house there alone.
But what the differencing mark here of a heart on which God's likeness is, is, that the law of God is written on that heart, Hebrews 8:10. This is the peculiar privilege of a child of God. And it speaks three things.
(1.) A heart-approbation of the law. The law of God is holy and pure, condemning all impurity wherever it is found. But a child of God heartily approves of it, even though it strike against his most beloved idols. He approves of it in his judgment, as Just and righteous; and not only so, but in his practical judgment, as good as well as just, Romans 7:12; which evidences the natural enmity to be broken, and the heart new molded, Romans 8:7.
(2.) A heart-inclination to the holy law. There is a principle within the man lying the same way with the law, and bending towards what it directs to, and away from what it forbids, Romans 7:22. And though there be a contrary principle to this, which thwarts and crosses it, yet the child of God takes part with the former against the latter, and is striving and longing to be rid of it, Romans 7:24. This is the new set of the heart, given in the new birth, consisting not in bare wishes to be conformed to that law, but in a resolute bent of the heart for it, which will never leave its struggling, until it overcome at last. And,
(3.) a universality in both, Psalm 119:6. It is not some shreds and pieces of the law that the heart approves of and inclines to, but the whole law, in every part thereof to them known, verse 128. The holy law in all the parts thereof is a copy of the holy divine nature, and it is transcribed into the heart of the child of God, in so far as there are gracious inclinations wrought in the soul answerable to the several points of the law, as the wax bears the impress of the seal, John 1:16. So that try the child of God in his weakest side, this approbation and inclination will be found, Psalm 18:23.
3. In their walk, Ephesians 5:1. As children follow their father's footsteps, the children of God follow their heavenly Father. We have had the way of our Father, God, chalked out to us in the way our Lord took, and we must prove our sonship by following his steps, 1 John 2:6. He walked in the way of humility, meekness, self-denial, and heavenly-mindedness; and if we be following his steps in sincerity, conscientiously aiming at these things, it is an evidence we are the children of God.
Particularly, the way of love to men was a notable road of his, which we must follow, Ephesians 5:2. A spirit of bitterness, fieryness. and selfishness, whatever men profess, is a black mark, it is so very unlike Christ's way. And although the loving and seeking the good of our friends is so very rare in the world, and people generally hesitate not to return evil for evil, nay, many times working mischief to them that never wronged them; yet the loving of our enemies, as Christ loved his, and doing them good as we have opportunity, is absolutely necessary to evidence us to be the children of God, Matthew 5:44, 45.
Mark 2. By your affections to the family of God. A child of God has child-like affections to the family of Heaven. Nature teaches us a special affection to our relations; and the new nature and state teaches the same to the heavenly family, between whom there is a spiritual bond. Try the pulse of your affections, thereby to see your state.
1. A child of God has a child-like love and affection to God as his Father, and to Christ as his Elder Brother. This is a sure mark, 1 John 4:19. They bear a superlative, transcendent love to God and Christ, loving him above all persons, and all things. He is dearer to them than lawful or unlawful enjoyments, Psalm 73:25. And this love will manifest itself.
(1.) In honoring him as a father, Malachi 1:6. A child of God has an honor for him, which the rest of the world have not. He sees a glory, loveliness, and majesty in him above all other, 1 Peter 2:7 which produces a love mixed with reverence, that makes up the child-like disposition.—These are separated in others. The presumptuous hypocrite seems to have a love to him, but they want reverence, and their pretended familiarity breeds contempt. The unrenewed heart, under convictions of sin and duty, has a slavish fear of him, but no love to him. But the child of God has love mixed with reverence.
(2.) A conscientious obedience to his commands, 1 John 5:3. The father's command is a sufficient bond of obedience on a kindly child; and so is God's on those that are his.—It is lamentable to think of the horrid untenderness and woeful latitude that many take to themselves, whose conscience can witness, that God's command, though known, has not the weight of a feather on their consciences, in many things; especially where their own interest is concerned, or in things that are thought light of by the world. But a child of God has weighty thoughts of God's authority, smiles, and frowns, and will rather venture the displeasing of any than his Father.
(3.) In submitting to his chastisements, Micah 7:9. 'I bear the indignation of the Lord,' says the prophet, 'because I have sinned against him.' It is the disposition of a child of God, to justify God under the rebukes of providence, to condemn himself, and turn to the hand that smites.
(4.) In his absence from them, and displeasure against them, it is the disposition of a child of God,
(1.) To take his absence heavily; so the spouse is heart-sick when her beloved is gone, a thing that many are very little acquainted with, Canticles 5:8.
(2.) To justify him in his withdrawings; the soul leaves its complaint on itself, Psalm 22:1, 3.
(3.) To long for his return and countenance, with a holy impatience, as Sisera's mother, Judges 5:28. 'Why is his chariot so long in coming? why tarry the wheels of his chariot?' Psalm 63:1. 'O God, you are my God, early will I seek you: my soul thirsts for you, my flesh longs for you in a dry and thirsty land, where no water is.'
(4.) To take rest in nothing while he hides his face. Worldly comforts, yes, gospel-ordinances, are sapless without him. Still they say with Job, 'O that I knew where I might find him!' Job 23:3. Lastly, To use all endeavors to find him, as the spouse did, Canticles 5.
(5.) Lastly, In his presence with them, and the outlettings of himself to them.
(1.) To be well content in the enjoyment of himself instead of all things, Psalm 4:6, 7.
(2.) To be inflamed with love to him, Luke 24:32.
(3.) To be desiring more and more of his presence, Canticles 8:6.
(4.) To like well the full enjoyment in Heaven, Philippians 1:23.
(5.) To be loath to part, Canticles 3:5.
And to clear yet more this mark of love to God,
[1.] It is love to God for himself; not only for what he has to give us, as the hypocrite's servile love is; but also for what he is in himself, Psalm 45:2. 'You are fairer than the sons of men: grace is poured into your lips: therefore God has blessed you forever, Psalm 73:25. 'Whom have I in Heaven but you? and there is none upon the earth that I desire besides you.' They love him in all his perfections, particularly for his holiness and spotless purity, Psalm 97:12. 'You that love the Lord, hate evil.'
[2.] They love what is his for his sake. His stamp and image on anything makes it lovely to them, Psalm 26:8. 'Lord,' says David, 'I have loved the habitation of your house, and the place where your honor dwells.' Hence they love his truths, ordinances, and people. Which brings to a second particular.
2. He has a love to the brethren of the family, 1 John 3:14. For clearing this mark, consider,
(1.) It is a love to them as such, for the image of God appearing in them. When we love the godly for their godliness, the saints for their sanctity, we love God in them, and so may conclude, 'that every one that loves him that begat, loves him also that is begotten of him,' 1 John 5:1. Hypocrites may love saints, because of natural relation to them, their obliging conversation, their being of their way or opinion, and the like: but happy those who love them for naked grace in them, that pick the pearl out of the dunghill of many unpleasing things about them, and kindly love them for that.
(2.) It is a universal love, to all the saints, Ephesians 1:15. A child of God will love all who to his discerning bear God's image: not only the saints in mirthful clothing, but going in rags; not only those that are of our way, but of whatever party they be, if they agree with him in bearing God's image.
(3.) Lastly, The more grace any have, they will have the more of the love of the child of God. The more like our heavenly Father, the more we will love them, since that likeness is the cause of the love.
Mark ult. By your spirit. A child of God has the spirit of the family of Heaven; the Spirit of adoption, Romans 8:15. Now, the Spirit of adoption is,
1. A Spirit of prayer, ib. This casts all prayerless persons that are come to years of discretion, as none of God's children. As it also casts all those, who, though they have a gift of prayer, and use it too, yet are strangers to the spirit of prayer. Now, the spirit of prayer makes spiritual worship, John 4:24; that is, by the Spirit he is helped to praying affections, seeking the enjoyment of God himself in the duty, and has his love, faith, humility, dependence on the Lord's word through Christ, his sense of wants, sincere desire of supply, etc. stirred up in him by the Spirit, Romans 8:6.
2. A spirit of liberty, not of bondage, ib. The Spirit of adoption carries a man out from the influence of the covenant of works, so that he does not serve God as a slave, merely or mainly for fear of punishment, or hope of reward; but as a son does a father, out of love.
3. Lastly, A noble spirit, that raises a man's thoughts, aims, and designs, beyond the little mean things of this world; making him resolute for the enjoyment of God at any rate, and the land that is afar off, Numbers 14:24. Those that are of noble families scorn to pursue the mean designs of the inferior sort, having a spirit suitable to their quality.—None are of such a noble extract as the saints are, by their new state: and their spirit is in some measure agreeable thereto.
II. I proceed to the second branch of the doctrine, which is, 'Whoever will comply with the gospel-call, shall be adopted into God's family. God will be their Father, and they shall be his sons and daughters.'
Here I shall show,
1. What is the call of the gospel, on compliance with which men shall be adopted into God's family.
2. Confirm the doctrine.
3. Lay before you further the nature of this relation to the family of Heaven.
4. Apply the subject.
FIRST, I shall show what is the call of the gospel, on compliance with which we shall be adopted into the family of God. It consists of two parts. It is a call,
1. To leave the devil's family: 'Come out from among them,' Psalm 45:10. Come away from the family you were born in: leave your natural father, his house, work, and way. Sinners, you have remained too long at home. Repent now, and be converted. Give up with your old way of sin and sloth: bestir yourselves like true Israelites, and come forth from the land of Egypt, and the house of bondage, from the iron furnace. This is the gospel-call to you.
2. To come away to Jesus Christ, the head of the blessed society, and so put yourselves into the family of Heaven, Matthew 11:28. 1 Peter 2:4. A father, a master, you must have; and you are called to change fathers and masters, to take the Lord himself instead of Satan. Join yourselves to the Lord in the covenant of grace. Offer yourselves into the family of Heaven, and for that cause accept the offer of the elder brother of that family, taking him for your all, in all his offices. He is saying to you as he did to the spouse, Cant, 4:8. 'Come with me from Lebanon,' etc. He offers to introduce you into his father's house and family, and to get you admitted among the children.
SECONDLY, I shall confirm this doctrine, 'That whoever will comply with the gospel-call, shall be adopted into God's family.'
1. This is the plain gospel-promise, held out to sinners to engage them to come away, as in the text expressly. It is the Lord's own word, who is truth itself, and whose deeds of mercy and grace are always equal to his word; and you may with all security venture on it. And it is no more than what was prophesied before to be the effect of the preaching of the gospel, among those that comply with it, Hosea 1:10.—'You are the sons of the living God.'
2. All that have complied, and come away, have met with no worse entertainment, than the promise put them in hope of, John 1:12. 'To as many as received him, to them gave he power to become the sons of God.' They were of sundry sorts that received him, some high, some low, some of the greatest sinners, that were grown sinners in the devil's family. But they all met with this entertainment. The apostle John, 1 Epist. 3:1 speaks of this honor as common to all that have believed. And the entertainment they have got before us, was designed for the encouraging of those in after generations to come away, Ephesians 2:7.
3. This was the very end and design of the incarnation of the Son of God, his obedience, death, and sufferings, to bring in sinners as children into his Father's family, John 11:51, 52. The repairing of the breach made therein by the fall of angels and men, was laid upon him, as the fittest person: forasmuch as he was by nature the Son of God, he was the fittest to make others sons by grace. Hence he is represented,
(1.) As the first born among many brethren, a first-born in a positive sense, whom other sons were to follow, Romans 8:29. The man Christ was designed to be God's first-born; and therefore there must of necessity be other men to be his brethren, as children of the same family. Else where is his pre-eminence, dominion, priesthood, etc. if there be no brethren added to him? Now these must be of men taken out of the devil's family, or not at all; for there are none other of Adam's posterity, whose nature he took.
(2.) As a Captain upon the head of the children bringing them home to their Father's house, Hebrews 2:10. The glory the saints receive at last, is given them as children and heirs, Matthew 25:34. And Christ is appointed the Captain of those heirs of glory, leading them to their inheritance. Now, these must draw to his standard out of Satan's family, and list themselves under his banner, his army being gathered together by the gospel.
(3.) As one lowering himself to exalt our nature, that we might be capable of adoption into his Father's family, Hebrews 2:14. For this cause he took our nature into personal union with his divine nature, that the baseness of the adopted might not be such as to stain the honor of the Adopter.—And now, since the Son of God is also the Son of man, the way is opened for the children of men to become the children of God.
(4.) Lastly, As travailing and bringing forth children unto God. Christ's death-pains were birth-pangs, Acts 2:24.—Well may he call believers Benoni and Nahptali; for his pangs for bringing forth these children put him to strong crying and tears, Hebrews 5:7; into an agony and bloody sweat, Luke 22:44; and in the end he died of them. But only they were not in vain, he will have issue by all his labor and toil, as that word signifies, Isaiah 53:11. 'He shall see of the travail of his soul.'
What ground then remains to doubt of this adoption, which Christ has been so employed for, and upon which so much of his honor depends?
4. The design of the ministry of the gospel is to bring sinners out of Satan's family into God's by adoption. And therefore they are sent out with that message in the name of the Lord, 2 Corinthians 6:17. 'Come out from among them, and be you separate, says the Lord.' They are sent to travel between the two families, and persuade sinners to forget their father's house. The Lord does not send out his ambassadors to mock you, but as really as the Word of God is truth, if you comply with their call, you shall be God's sons and daughters.
5. Lastly, Whoever shall comply with the gospel-call shall be espoused and married to Christ, and therefore cannot miss to be a child of his Father's family, Hosea 2:19. The gospel-call is the carrying on a treaty between the elder brother of the house of Heaven and a child of the house of Hell. It is offered to all to whom the gospel comes, and to you in particular, among whom the feast of the espousals is providing, Matthew 22:4. It is his Father's good will that this match be made. And therefore whom Christ takes for his spouse, the Father will never refuse for a child of his family.
THIRDLY, I will lay before you farther the nature of this relation unto the family of Heaven. The text tells us, that the issue of this adoption is, that God will be a Father to the adopted, and they his children. Now, this may be considered in two respects.
(1.) In point of privilege, and this privilege is exceedingly great; but of that we have spoken already.
(2.) In point of duty, which the privilege brings along with it; and that I will now lay before you. If you mind to join yourselves to the family of Heaven, remember you are to be there under the character of sons and daughters of the house, and must resolve to carry yourselves as such; otherwise you do but mock God, and will ruin your own souls. Lay then your account with this, that God must be a Father to you, and you his sons and daughters. And this in point of duty implies,
1. You must join interests with God's family. As the father's interest is the interest of all the children, so God's interest must be yours, on all hazards, Matthew 16:24. 'If any man will come after me (says Christ), let him deny himself, and take up his cross, and follow me.' There is a continued battle between Christ and his angels, and the devil and his; the peace will never be made. Now chose what side you will fall in with. Christ is carrying all the family of God on earth away to Heaven, in the ship of the covenant, with a design to weather all the storms they may meet with by the way; never to yield to go back to the devil's ground. Are you content to embark with him on these terms? If so, then say now as Ruth did to Naomi, Ruth 1:16. 'Entreat me not to leave you, or to return from following after you: for where you go, I will go; and where you lodge, I will lodge; your people shall be my people, and your God my God.' If not, better not to put your hand to the plough, than to look back.
2. God must command, and you must obey without disputing your Father's orders. God says to children, 'Children, obey your parents in the Lord: for this is right,' Ephesians 6:1. 'Children, obey your parents in all things: for this is well-pleasing unto the Lord,' Colossians 3:20. The same are the laws of the family of Heaven, 1 Peter 1:14. 'As obedient children, not fashioning yourselves according to the former lusts, in your ignorance.' If you will come in here, leave your own corrupt will behind you, for your Father's will must be yours, Psalm 45:10 and you must resolve to submit to all the laws of the house. If there be therefore any known duty you have no mind to comply with, or known sin you have no mind to part with, venture not in among the children, for you cannot have the portion or welcome of a child.
3. You must give him internal as well as external obedience. Filial affections are due to a father; love, reverence, delight in him, and fear to offend him, Romans 8:15. A slave or servant will give God the hand, when they do not give him the heart. But if you be a son, you must have child-like affections towards him. If you have no heart for him, no kindly zeal and concern on your spirit to please him, you can be no child of his. And if you do not mind to ply internal as well as external obedience, you are not for that family.
4. You must resolve to imitate your Father, Ephesians 5:1. 'Be followers of God, as dear children.' Conform yourselves no more to the world, to follow the way of the multitude, Romans 12:2 but set yourselves to write after Christ's copy, to follow his example, and to 'walk as he walked,' 1 John 2:6 for 'he has left us an example that we should follow his steps.' Consider if you be so minded, you are welcome to the children's table; if not, you are not fit to come there.
5. You and your lot must be at God's disposal, Psalm 47:4. You must take what place, and act what part, in the family the Father shall think meet to dispose of you to. The soul that comes to Christ lays his all down at the Lord's feet, Acts 9:6; and if you mind to come into the family, lay your account with this; for God will not allow his children to carve for themselves, but leave that to him.
6. You must submit to correction, Hebrews 12:6, 7. The discipline of the house they must submit to who will come into it. The cross you must be content to take up, if ever you mind to put on the crown. Lay your account with the ilk-day's cross, and the holy-day's cross: for all the children of God are brought up under it. And they that will refuse the cross, will refuse their part in the family of Heaven, since there is no part there without it.
7. Lastly, You must resolve to persevere to the end, John 8:35. You must take an everlasting farewell of Satan's family, never to go back to your former lusts and idols; but to be the Lord's only, wholly, and for evermore. Never enter the threshold of the house unless you mind to stay forever. Be contented to have your ears nailed to the door-posts; for God has said, 'If any man draw back, my soul shall have no pleasure in him,' Hebrews 10:38.
Use, Of exhortation. Comply with the gospel-call. Come to Christ out from among them, and partake of this adoption into God's family. Now you may have God to be your Father, and you may be his children. Secure this blessed bargain for yourselves now; and put a close to that transaction by sincerely closing with Christ, and giving up yourselves wholly to be the Lord's. I offer the following motives.
Mot. 1. Consider the wretched case of the family you are of. While you are not a child of God, you are a member of Satan's family, John 8:44; and they are a miserable society. They are miserable now, and will be miserable for evermore; for God has sworn that he will have war with them forever. See the great stroke that will be the decisive one. Matthew 25:41. 'Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels.' Every unconverted man and woman is a child of wrath; that is their heritage from the Lord, which will make judgment their food, and everlasting sorrow their bed. None of them have a garment to cover their nakedness, nor with which to pay their debt to divine justice, so wretchedly poor are they; and therefore Christ says, 'Buy of me gold tried in the fire, that you may be rich; and white clothing that you may be clothed, and that the shame of your nakedness do not appear,' Revelation 3:18.
Mot. 2. Consider what a Father God will be to you, the best of fathers. No children are so happy as God's children are.
1. The most honorable Father; he is the King of kings, and Lord of lords. And there are none whose eyes God has opened, but they will value this adoption more than all the fading honors of a world, 1 John 3:1. Moses preferred it to being the son of Pharaoh's daughter, Hebrews 11:24, 25.
2. The most loving and compassionate Father. It goes beyond the love of fathers and mothers too to their sucking children, Isaiah 49:15, 16. 'Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yes, they may forget, yet will I not forget you. Behold, I have graven you upon the palms of my hands, your walls are continually before me.' What father's love would have made him to do what he has done for his children, even when they were enemies? John 3:16. 'God so loved the world, that he gave his only-begotten Son, that whoever believes in him, should not perish, but have everlasting life.'
3. The most helpful Father, he is able to help in all cases that his children can be in. Are they pursued? he has a refuge for them. Whatever they want, he can give them, for all is his. And if they be held at short commons at any time, it is because he sees it is best for them. When death comes, and neither father nor mother can help, he can; as Psalm 48 ult. 'For this God is our God forever and ever: he will be our guide even unto death.'
4. The richest Father, that has the best inheritance to give to his children, 'an inheritance incorrupted and undefiled, and that fades not away,' 1 Peter 1:4. He has prepared for them a better country, a glorious city, a palace for their mansion-place; richest treasures of glory. And all these are such as shall never go from them, nor they from them.
5. The wisest Father, 'God only wise.' He is one to whose disposal one may securely resign himself absolutely. He cannot be mistaken in his measures for his children's welfare; and he ever seeks it.
6. Lastly, His children have the best attendants, in their life, Hebrews 1 ult. 'Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation?' and at their death, angels to convoy them to Abraham's bosom, Luke 16:22. Yes, himself is ever with them in life and in death, until he bring them where they shall be beyond hazard, Psalm 23:4. 'Yes, though I walk through the valley of the shadow of death, I will fear no evil: for you are with me, your rod and your staff they comfort me.'
Mot. 3. Consider the mighty price paid for the redemption of sinners, to make way for them into God's family, Galatians 4:4, 5. 'When the fullness of the time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.' There was no hope of this until the Son of God undertook the work of redemption. And by his precious blood he purchased it for us. O! trample not on the price and purchase of blood.
Mot. 4. Consider what a wonderful thing it is, that there is a possibility of it, that children of Satan may become the children of God. Whoever considers their own vileness and God's greatness, must cry out with wonder, 'Is this the manner of men!'
Mot. ult. It is this day in your offer. The Lord says to you, even to all of you, as in the text, I will be a Father unto you, etc. And you may have it, and have it sealed to you. But it will not always be so. The day of grace will come to an end.
Case 1. But will ever God set such a sinful and vile wretch as me among his children? Ans. Yes, if you make not yourselves more vile, by rejecting Jesus Christ. I know nothing can hinder you from adoption, but that, John 3:19. 'And this is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds were evil.' The greatness of your sin will not do it, Isaiah 1:18. 'Come now and let us reason together says the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.' The multitude of them, Isaiah 55:7. 'Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.' Your frequent backslidings, Jeremiah 3:1, 4. 'They say, if a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but you have played the harlot with many lovers; yet return again to me says the Lord. Will you not from this time cry unto me, My father, you are the guide of my youth?' Come to Christ, unite with him by faith, in the way of the covenant, and God will pardon and adopt you.
Case 2. But I fear I never will be able to carry as a child of God. Ans. Is it your sincere purpose to labor to conform yourself to the manners of God's house? then he bids you welcome into his family. He can do for his children, what no other father can do, even transform them into his own image and likeness, and preserve them by his mighty power through faith unto salvation.
THE DIVINE CALL TO LEAVE THE DEVIL'S FAMILY, EXPLAINED AND URGED.
2 CORINTHIANS 6:17, 18.—Wherefore come out from among them, and be you separate, says the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty.
THE sacred feast before us the Lord makes for his own children in the lower house, and for them only. His children that are above need it not. The children of the devil, which all in a state of nature are, will not get the welcome of the Master of the feast to it, for he has made it only for those of his own family. But there is another family that bears the greatest bulk in the world, and that is Satan's: and all the world belongs to one of the two. The apostle tells us there can be no communion or agreement between these two families, verse 14, 15, 16. But God making up his family of such as are brought out of Satan's, the gospel is sent into the world to invite sinners to desert their natural father's house, promising them thereupon a kindly reception into the family of God, both which we have in the text. Wherein is,
1. The gospel-call to sinners. And that is to come out from among them, etc. And here is,
(1.) The substance of the duty, Come out from among them. This black society, which you are called to come out of, is that of unbelievers, unrighteousness, darkness, idolaters, headed by Belial, the devil; that is, in a word, the world lying in wickedness; all the unconverted world, which the text and context represents as the devil's family, to which the family of God is opposed. To come out from among them, is to come out of your natural state, to renounce the devil, the world, and sin, and to come to Christ by faith. And that the text aims at no less than this, (though it is pertinently enough applied to renouncing external visible church-communion with idolaters), I think it is evident from this, that adoption into God's family is proposed and promised on compliance with this call, verse 18. And let men separate as they will, until they make this holy separation, that they can never have.
(2.) The manner of the duty.
[1.] You must come away freely, and for altogether: Be you separate. A withdrawing for a time while the relation stands between you and them, will not do; there must be a total separation, by going to the contrary side, and setting up in opposition to them: Be you separate. Thus the apostle explains, Isaiah 52:11 whence this is taken.
[2.] You must come away cleanly and honestly, taking up nothing of theirs to carry away with you, as Rachael did her father's images: Touch not the unclean thing. Thus God himself calls you away: Says the Lord.
2. The gospel-offer and promise, on compliance with the call, I will receive you. I will take you in, namely, into my house and family; namely, as children by adoption, having left your natural Father, the devil. Compare verse 18 which we explained before.
I observe from the words the following doctrine, namely,
DOCTRINE. 'The Lord calls to sinners to come freely and cleanly away out of the devil's family, promising thereupon to take them into his own family, as children of his house by adoption.'
Having at large explained the doctrine of the divine adoption from verse 18 and applied it in the way of trial, I have chosen further to pursue that design, in a way of exhortation, in the words of this text. To prepare which for application, I shall only,
I. Show you a few things implied in this call.
II. What this coming out from among them is.
I. I shall show you a few things implied in this call.
1. Sinners naturally are of the devil's family, John 8:44. You are in among them, else there were no need of coming out from among them. The family of Satan consists of devils, damned spirits of men, and all the unconverted world lying in wickedness; in a word, of all those that are not of the family of God. All these are under one head, the prince of devils. And accordingly, when time is at an end, they shall all be housed under one dreadful roof forever, Matthew 25:41. O! unconverted sinner, you are a son of the house of Hell, (what ever blood run in your veins), a prison-house, a dark house, a dreadfully miserable house, Matthew 23:15. Never was a child liker a father than you are like the devil. He is a fallen creature, lying in wickedness; his nature is enmity against God and his holy law; so are you and your. And though you put a fair face on it by a form of godliness, that will not make you unlike him, who can transform himself into an angel of light. So you are among them.
2. It is possible you may get out from among them. Satan has a great family, one part whereof he has in the lower house, in Hell; these are devils and damned spirits. If once he get you down among them, you cannot get out from among them again, but must abide among them forever and ever. So this call has nothing ado with that part of the devil's family; they are past hope. But there is another part of it in his upper house of this world, who as really belong to his family as the other, 2 Corinthians 4:4 with this difference, that as long as they are there, he is never quite sure of them, that as sons they shall abide in his house forever. The elder brother of the family of Heaven, the Lord of his Father's house, has his lower house in this same world, where Satan has his upper one; and he has his Father's commission to fill it out of Satan's family, those of them in his upper house. And for this cause he sends out his ambassadors, ministers, to call in the name of the Lord to them, as in the text, Come out from among them, etc. 'Forget your own people, and your Father's house,' Psalm 45:10. They must be in earnest with that part of the family, and give them no rest, because there is yet hope, Luke 14:23 and he has a Spirit that can draw them out effectually, that are farthest in, in the house.
3. You will not be carried away from among them against your will. You must come away voluntarily, setting down your own feet to make your escape, Psalm 110:3. There is a generation that makes the doctrine of man's impotency too good a pillow for their sloth: they say they can do nothing, and they will do nothing. But if you were willing to come away, you would do something for that end; you would stretch out the withered hand, you would take the help of Christ's grace offered unto you, you would take no rest until you were got away.
4. You need not expect to get the good-will of your father, nor of the family, to the parting. The call is directed to you, without noticing them; for it is known, they will never let you go as long as they can hinder you. Therefore you must be resolute and peremptory, in spite of all opposition, to come away from among them, Matthew 11:12. No sooner does one begin to stir out from among them, but he will raise the hue and cry after him. Hell's flatterings and threatenings are all plied to get them back again, and to lay aside their purpose. But you must stop your ears to them all, and look not behind you, as Lot's wife did, Genesis 19:17.
5. You must come out from among them, for good and all. Be you separate. Come away wholly, come away forever, Psalm 45:10. Come away, with a sincere purpose never to go back among them, Psalm 80:18. Leave not your heart behind you. Remember Lot's wife, who was turned into a pillar of salt, for the rueful look she gave to what she had left in Sodom. They that come not away thus freely separating from them, they will not go far away, they will not go off the devil's ground: and they will go back again, if the communion were over.
6. Lastly, Take up nothing from among them, to bring along with you: Touch not the unclean thing. There are many who meaning to come out from among them, secure themselves in the devil's snare, and shut the door of the house of Heaven on themselves, by the preparation they make for the journey.
(1.) They think they will need something in God's house for their hearts to feed upon. They think Christ's blood will do well enough for their consciences; but to get something to stop the mouths of their hungry hearts, that must have something to feed upon, they bring along with them some of the provision of the house they came from.
[1.] Some of the dust they were accustomed to eat with the serpent: some lust or other, which they have sucked much sap and sweetness out of, and they know not how to live without it, more than Herod without his Herodias, or Judas without the bag, etc. But remember, if you touch that unclean thing, God will not receive you. Leave it then behind you to the devil from whence it came; it is his proper food, Isaiah 65 ult. all the pleasure he has lies in such things. Say you, 'I have behaved and quieted myself as a child, that is weaned of his mother: my soul is even as a weaned child,' Psalm 131:2.
[2.] Some of the husks they were accustomed to eat with the swine, Luke 15:16; the dry, sapless, foisonless world, that Satan used to dress up to them, as best suited their palate, in the pleasures, vanities, profits, and pomp of it. But touch not the unclean thing, Canticles 4:8; and drop that unclean bulky vanity, and come away. There is no need of any such provision in our heavenly Father's house, that is abundantly provided with the product of the better country, Isaiah 55:2.
(2.) They think they will need something on them, suitable to the new house they are coming to, that they come not in among them like hand-beggars. And so they take up the garb of the house they come from; and bring it with them, even the filthy unclean garment of their own righteousness, the loathsome rags of the pretended good that is in them, or about them, to commend them to Christ. But O drop the nasty garment, and touch not that unclean thing, Isaiah 64:6. Come away naked and bare, and receive the blessing in the elder brother's clothes, or you cannot have it. Seek nothing to commend you to him, but your utter misery, vileness and want of all things. The more you bring with you to commend you to him, the more securely you shut his door on you.
II. The next head is to show what this coming out from among them is. It is no local motion, but a spiritual motion of the soul; and I give it you briefly in three steps.
1. A hearty and sincere willingness to leave them, and to come out from among them. This is the first step. And O what a deal of work is there, before the sinner can be brought this length! No less than the power of grace is able to bring the soul to this, Psalm 110:3. 'Your people shall be willing in the day of your power.' It is a dead grip the sinner takes of his father's house, and he will shift hither and thither before he let go the grip. It is as death to him to think of parting with his dear lusts, that are to him as a right hand or eye, which neither promises nor threatenings can make him consent to part with, until grace loose the heart. Whoever then has got the length of this, they have made the first stop, which is the most difficult one.
2. An actual renouncing and giving up with that house, and all that belongs to it. The soul being willing to leave it, actually gives up with it, Job 34:32; renounces its natural relation to that society, their work, their way; resolving, come what will, to stay no longer there among them, it bids an eternal farewell to it. Though a Red Sea appear before such persons, which they know not how they will get through, they are peremptory they will not return to the spiritual Egypt, the house of their soul's bondage. This is the second step.
3. Lastly, A sincere acceptance of Jesus Christ by faith, in the marriage-covenant held forth in the gospel; whereby they take him for all, and instead of all, and give themselves to him, to be his only, wholly, and forever, Canticles 2:16. There is no interpendent state between the two families, but the soul lifting the one foot, as it were sets down the other. It lets go the hold of its lusts and idols, by embracing of Jesus Christ, not only for a rest to the conscience, but a rest to the heart; and embracing Christ as the one pearl of great price, lets go all that it has. Thus the soul is united to Jesus Christ, and is come out from among them, as one that is married is from that moment no more of her father's house, but her husband's. So the soul, though in the midst of the world lying in wickedness, is no more of that society, but come out from among them, John 15:19.
Now, the souls thus joined to Christ, are by him introduced to his Father's house and presence, and by him adopted as his children, as Jacob did the two sons of Joseph for his sake.
I shall not here stand to confirm the doctrine, since it is very plain from the text, and I confirmed the certainty of adoption into God's family, to those that comply with the gospel-call, the last day; but shall proceed to the application; which I make in the words of the text.
Wherefore, O sinners, 'Come forth from among them, and be you separate', etc. It is the Lord's call to you this day to come away freely and cleanly out of the devil's family, and the Lord will take you in. Hearken unto this,
1. You that have lived all your days at ease in Satan's family, never knew you were there, and were never troubled how to get out of it. Open your eyes, and know your natural state; see yourselves children of the devil, and heirs of wrath, at length; and sleep no longer the sleep of death, but look about you; see your danger, and come out from among them, and be you separate today.
2. You that sometimes have had an awakening, and seen yourselves undone, but have fallen asleep again, and look on that former fright as a dream. Know you that it was most real, and represented your case to you as indeed it was, and yet is: and Satan it is, who to keep you still among them, deluded you to think that God's armies advancing against you were but the shadow of the mountains. Wherefore bestir yourselves, and come out from among them.
3. You apostates and backsliders, that sometimes seemed to make considerable advances in coming out, but now have gone back in among them, and fallen afresh to the entertainment, the work and manners of the house. Our Lord gives you a new call to come out from among them and go on your way again, Jeremiah 3:22.
4. You that are halting, and in a doubt what to do, whether to come out from among them or not. Conscience is pressing you forward, and corruption drawing you back. Something tells you, 'Today if you will hear his voice, harden not your hearts.' Something else is saying, It is too soon, there will be time enough after this. Know this last is the language you hear among them that seek the ruin of your souls. Take no heed to what they say, but resolutely come out from among them.
5. You that have been often aiming at coming, but never yet have come away freely and cleanly. Make a fair and cleanly separation now, Touch not the unclean thing. Give up with your natural father's house, and have no more to do with anything that belongs to it. Let no beloved lust be spared. Leave not a hoof behind you, as being minded never to return.
6. Lastly, All that desire for Heaven or the favor of God, in time or eternity, come out from among them. And be still coming farther and farther from them, and nearer to Jesus Christ. I offer the following motives.
Mot. 1. It is a most miserable case to be among them, the true sight whereof may frighten one out of their society. Never could one that was in a den of lions, or beset with serpents, or enclosed with venomous creatures, be more desirous to be from among them, than God's elect to be out of the world lying in wickedness, out of the devil's family, when once the Spirit of the Lord has opened their eyes to see clearly where they are, Luke 15:17, 18. For,
1. There is mot, and never will be, any peace with Heaven among them. This is the apostle's argument in the text, verse 14–17. Sooner shall light and darkness agree, than the two families of Heaven and Hell. God has declared they are a society with whom he will have war forever, Isaiah 57 ult. Some of the devil's family may be roaring on account of God's felt enmity against them, while others have a profound peace; but the one as well as the other stand for marks to the arrows of God's justice, Deuteronomy 19:19, 20. As long as you are among them, you are an enemy to God, and God is an enemy to you, Romans 8:7. Luke 19:27. Will you be able to endure this? No; Come out from among them, and be you separate, etc.
2. There is not, and never will be, anything pure or clean among them. Touch not the unclean thing, that is, Meddle not with anything that belongs to them. For they, and all that is theirs, are unclean and loathsome in the sight of God, Titus 1:15. As long as you are among them, your whole soul in all its faculties is utterly defiled, and so are all your works, even the best of them; for you can do nothing but sin, can do no good at all, Psalm 14:1. The opening of your mouth to God in prayer or praise, is but like the opening of an unripe grave; all your fair promises and engagements to duty, are but abominable deceit, Romans 3:13. The meddling with God's holy things, see what it is, Isaiah 66:3. 'He who kills an ox, is as if he slew a man: he who sacrifices a lamb, as if he cut off a dog's neck: he who offers an oblation, as if he offered swine's blood: he who burns incense, as if he blessed an idol: yes, they have chosen their own ways, and their soul delights in their abominations.' For a child of the devil can never please God in anything, until he come out from among them, and be separate, Hebrews 11:6.
3. There is nothing but rank poverty among them, nor ever will be, Revelation 3:17. The best clothing among them to cover the soul's nakedness, is rags, filthy rags. And they must appear before God as their Judge; and that is all they have to hide their shame, and it will never do. The whole family is drowned in debt to the justice of God, and they have nothing with which to pay. Sin is the debt, and it will be exacted; and as long as you are among them, you cannot have a cautioner, for in the whole family there is not one that is able to answer for it. And there is no forgiveness of the debt, while you remain among them, Acts 3:19.
4. There is a cloud of wrath hangs above them continually, and abides on them, and every one that is among them, John 3 ult. While you are among them, your state is a state of wrath, and you are children of wrath. There is never a gleam of light or favor towards you, Psalm 7:11. There is never one Word of God speaks peace to you. While you dwell among them, you dwell under Mount Sinai, that fiery mountain where the curses of a broken law are flying about your ears. And though being asleep you are secure, you shall no sooner be awakened, than you shall see the fearful lightnings, hear the thunders of wrath, and the voice of the trumpet, etc. Therefore I would say to you, as Deuteronomy 1:6. 'Come out from among them; you have dwelt too long in this mount.'
5. Death reigns among them. See where they sit, Matthew 4:16. 'In the region and shadow of death.' The whole society are a parcel of condemned criminals, John 3:18 that know not how soon the sentence shall be executed upon them; their father the devil ready to be the executioner; they are all in a dying condition, their souls have got their death's wounds, and they are pining away in their iniquity, while in the meantime their eyes are held that they cannot see the preciousness of the Physician. Nay, they are dead already in a spiritual sense; God, the life of the soul, is departed far from them. O! why will you stay in the congregation of the dead? Come out from among them to the Lord of life.
6. Lastly, They are not to stay in this upper house of the world; they will all be down in the lower house together before long. The devil's upper house is a throng house now; but the day comes that God will set it on fire about their ears, 2 Peter 3:10. And then the whole family shall go away together into the bottomless pit, and be all under one roof, so as not one shall remain behind. There are some dropping down to it daily; yet the rest remain secure; but it will not be always so. There was a dreadful cry at Dathan and Abiram's downgoing, Numbers 16:34. What a cry will there be, when the whole family shall go down together? Revelation 20 ult. Therefore I would say to you, as Numbers 16:26. 'Come out from among them; depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sins.'
Mot. 2. Come out from among them, and be you separate; and the Lord will take you into his family, and that in the quality of sons and daughters. You have his word expressly for it in the text: and that has been the lot of all that came away before you, John 1:12. And that this may take with you, consider,
1. The glorious society you shall be taken into, being taken as children into God's family by adoption. The apostle declares this at large, Hebrews 12:22–24.
2. I might say much to the commendation of the Father of the family. He is the most honorable, loving, and helpful, and rich father, the wisest father, and he is an immortal father. His children shall never be fatherless; let all the world leave them, they shall have a father to take them up. And while they are under minority, they shall have the best attendants. The elder brother of the family is fairer than the sons of men; and he is of our nature, and will own us as of his flesh and of his bones, Ephesians 5:30. And the most loving to his adopted brethren; he died for them while they were yet in the devil's family. And he can do all with his father, having the entire management of the house of Heaven, John 5:22. He is a most compassionate and merciful High Priest. The Spirit of the family is a noble spirit, that will spirit you for the greatest achievements; a holy and sanctifying Spirit, that will make the vilest heart holy; a quickening Spirit, an enlightening Spirit. And all the children partake of this Spirit.
3. You shall have glorious privileges here; and, among the rest, establishment and perseverance in the family, John 8:35. Come once in, and you shall never be cast out.
4. Lastly, The full possession of your eternal inheritance in Heaven, Matthew 25:34. He will give the kingdom to all his children, sons and daughters. Your elder brother will give you to sit on his throne.
Come out from among them, then, unto Jesus Christ, and so be entered into God's family by adoption. Seems it a small thing to you to be children of the house of Heaven, to have God for your Father, and you to be his sons and daughters. Believe this offer of the gospel, therefore, made to you, O children of the house of Hell, and close with the offer of adoption into God's family, and receive the seal of it in the sacrament. I beseech you to accept it, nay, I charge you to come out from among them this day, and enter into God's family through Jesus Christ, under the pain of God's eternal displeasure. What ails you at it; the language of the hearts of many will be,
1. They do not like the laws of the house. They think it would be what would take away their liberty, and pent them up to intolerable bondage. Ans. No; Satan's service is slavery, and the worst of slavery. If you continue in it, your chains will be ever on you; the chains of your lusts are rattling about you now, 2 Timothy 2:26 and the chains of wrath will be rattling about you through eternity, Matthew 22:13. But those of God's family enjoy true liberty, John 8:36. And their liberty shall be enlarged afterward, and be very glorious, Romans 8:21.
2. They like not the society of the house. They think it is but the peevish silly part of mankind, the scum of the world, that trouble themselves with these things. Ans. No; they are the excellent in the earth, Proverbs 12:26. David, a king, thought them so, Psalm 16:3. Why do you despise them, but because they are of another spirit than the spirit of the devil's family? Remember, that 'not many wise men after the flesh are called,' etc. 1 Corinthians 1:26, 27, 28. But I assure you the main quarrel and the ground of this is, you like not the Father of the family, and therefore not those that bear his image, 1 John. 5:1. However, remember, that the day will come when you will say, O that my soul were in their soul's stead! 'Let me die the death of the righteous, and let my last end be like his.'
3. Lastly, They do not believe any such thing, as that God will make men his sons and daughters. Ans. Then you do not believe God's word in the text, John 1:12. Christ's death and sufferings must lose their end, Galatians 4:4, 5. But you will be cured of that, if not before, yet at their receiving their inheritance as children, Matthew 25:34 when unbelievers get their doom.
But there may be some that would gladly believe it, and that with application too, that they might come away and partake of it. But Satan and their hearts muster up objections against it; such as,
1. Was it ever heard, that there was an adoption where the party adopting was not childless? Ans. Gods ways are not man's ways. It is free grace only, and not need, that puts the heavenly Father to adopt any of his creatures.—Yet there is a suitableness in it to the divine wisdom. God's family suffered a vast diminution by the spiritual death of children, and thus it is made up again.
2. But how is it consistent with the honor of the adopter to take men as children into his family? Ans. This is provided for by the incarnation of the Son; man's nature is thereby nobilitated. The Son of God became the Son of man, that so the sons of men might become the sons of God, in a consistency with God's honor.
3. But I am afraid God will never take me into his family. Ans. Wherefore, if you come in by the door, through Jesus Christ? The greatness of your former sins will not hinder it, Isaiah 1:18 the multitude of them, 1 John 1:7 your backslidings neither, Jeremiah 3:22 though you have been the worst of sinners, 1 Corinthians 6:9, 10, 11. In you must be, or you perish.
4. But Satan plies me at a terrible rate, so that I think I will never get away out from among them. Ans. When the devil apprehends his time short, he has great wrath.—When the children of Israel were nearest their deliverance, Pharaoh made their bondage hardest. Be resolute, like the lepers of old.
5. Lastly, But I fear I will never be able to carry suitably to the character of one of the heavenly family. Ans. Take Christ for sanctification, put your heart and life in his hand this day, for purifying and managing it, Ephesians 5:25, 26. 'Christ loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the word.' Believe the promises of sanctification; look on them as sealed by the sacrament, and conscientiously use the means of holiness.
To shut up all, I testify to every one, that they are undone, forever, if they come not out from among them, and be separate, and touch no unclean thing; and that there is nothing to hinder your entrance into God's family, if you be content to come out from among them, and to close with Christ. He will receive you, and introduce you into his Father's family, entertain you at his table, and at length carry you to the upper house, where you shall be forever with the Lord.
OF SANCTIFICATION
1 CORINTHIANS 6:11.—But you are sanctified—by the Spirit of our God.
IN this verse the apostle tells the believing Corinthians.
1. What some of them sometime were, such, namely, as those, verse 9, 10. 'fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners;' even the worst and grossest sinners, who therefore could have nothing to move God to sanctify them.
2. What they now all were, namely, the true believers among them; they were 'washed.' Though some of them in their natural state were more unclean and vile than others, yet they all needed to be, and accordingly were washed,
(1.) In sanctification, whereby sin itself is gradually carried out of the heart and life, and grace planted therein, and actuated and advanced. This is done by the Spirit of God, who is holy, and makes the elect holy.
(2.) In justification, whereby the guilt of sin is removed, and the soul clothed with a perfect righteousness. This is done 'in the name of the Lord Jesus;' that is, by the merits and blood of Christ, through Christ apprehended by faith. The apostle's order of stating these two will be considered afterwards.
The doctrine of the text is as follows, namely,
DOCTRINE. 'All that are effectually called, are freely sanctified by the Spirit of Christ.'
In treating of this subject, I shall show,
I. The general notion of sanctification.
II. More particularly inquire into the nature of it.
III. Deduce some inferences.
I. I will lay before you the general nature of sanctification. It imports three things.
1. Separation, or setting apart to a holy use or service.—Thus the bread and wine in the sacrament are sanctified, and thus Aaron and his sons were sanctified. And thus the sanctification of the Spirit, is the Lord's taking one out of the corrupt mass of mankind lying in wickedness, and setting him apart for himself, Psalm 4:3. So that holiness is God's mark and seal set on a soul, testifying it to be his in a peculiar manner, Ephesians 1:13.
2. Purification, or taking away of pollution. Thus people are called to sanctify themselves. There is a natural impurity and filthiness that every soul naturally is sunk in, 2 Corinthians 7:1. They are loathsome in the sight of God, all over defiled with filthy lusts. Sanctification is the Spirit's cleansing of the soul from its impurities; breaking the reign of sin, working out sin from the heart and life, as the spring does the mud cast into it.
3. Preparation, whereby a thing or person is made fit for use or service. Thus our food is sanctified by the word and prayer. Naturally we are unfit for God's service; sanctification fits us for it, 2 Timothy 2:21. What use are we for in the world, if not for God? But the unsanctified soul is not meet for his use: but the Lord loathes them, and their services too, as one would do liquor in a foul vessel.
II. More particularly, I will inquire into the nature of the sanctification of a soul. And let us consider,
1. The kinds of sanctification.
2. The Author of it.
3. The moving cause of it.
4. Wherein it consists.
5. The parts of it.
6. The subject of it.
7. The effect of it.
8. How it is carried on.
9. The means of it.
FIRST, I shall consider the kinds of sanctification distinguishable. Sanctification of a soul is twofold.
1. Initial sanctification, which is the implanting of the seeds of grace in the soul at first, and is the same with regeneration, 1 John 3:9 wherein the Spirit of Christ comes into the man's heart with his graces, and takes possession of him for God. The whole soul is cast into a new mold and frame, and the image of God is drawn anew upon it.
2. Progressive sanctification, whereby that change is carried on more and more, the Spirit holding hand to the begun work, Acts 20:32. Satan's image is more defaced, and the image of God more perfected in the soul; corruption more weakened, and grace more excited and strengthened. This work lasts through the saint's whole life, and is never perfected until death.
These are one and the same work for substance, though differing in circumstances; and no man has the one, but he has the other too. Initial sanctification goes before justification in the order of nature, as being the principle from which faith does arise; and this accounts for the apostle's order in the text: but progressive sanctification, that is, sanctification distinguished from regeneration, follows justification.
SECONDLY, Let us consider the Author of sanctification, whose work it is.
1. Negatively, It is not the sinner himself, nor any other creature, who is the author of it. We can well defile ourselves with all impurity, but cannot cleanse ourselves. We will lie still in our filthiness, until help come from another quarter, Ephesians 2:1. We are bid to cleanse our hands and hearts: but, alas! the rule of our duty is not the measure of our strength.
2. Positively, It is the work of God; for it needs no less power than was necessary for creating a world, or raising the dead. It is the work of a whole Trinity to sanctify a soul, as lightly as many think of being holy. It is the work of the Father, Jude, verse 1 'Sanctified by God the Father;' of the Son, Ephesians 5:26. 'That he (Christ) might sanctify—it;' of the Holy Spirit, 2 Thessalonians 2:13. 'Through sanctification of the Spirit.' But in a special manner it belongs to the Spirit; as the Father elects, the Son redeems, and the Holy Spirit sanctifies. It is the work of the Spirit of God then. For,
1. In initial sanctification the Spirit acts alone, and the poor sinner is wholly passive, and can do nothing that way. For he is dead in sin, and cannot move out of its dominion. He lies in the grave like the dry bones, which cannot live, nor stand up until they be breathed upon by the Lord himself.
2. In progressive sanctification, though the sinner does act towards his own sanctification, 2 Corinthians 7:1 yet he acts not but as he is acted by the Holy Spirit, Philippians 2:13. In vain will he spread out his sails, if the wind from Heaven blow not, Canticles 4:16. No blow of his struck in the battle against lusts will do execution, if the Spirit do not carry it home.
THIRDLY, The moving cause of it. Sanctification is a great benefit: whom the Lord bestows it upon, he puts an honor on, for they are set apart for himself. There is an intrinsic glory in holiness, Psalm 45:13. 'The King's daughter is all glorious within.' God is glorious in it, and therefore no wonder it be the glory of the creature. When the Lord makes one holy, he does more for him than if he would give him all the gold of the Indies, or make him sole monarch of the world. Nay, the gift of sanctification is more worth than the Spirit of prophecy, or the faith of miracles: for men may be ruined notwithstanding these, but not if they have this.
The only cause of it is free grace, not any personal worth in the creature, Titus 3:5. As the sun shines without hire, and enlightens the dark world; so does the Holy Spirit sanctify the unholy sinner freely, without anything in him to move him thereto, Matthew 11:25, 26. For,
1. There is nothing in an unholy sinner that is pleasing and acceptable in God's sight, Romans 8:8. There is nothing but stench and rottenness in the dead soul, until the sanctifying Spirit enter into him. His best dispositions, actions, and performances, are sin, being without faith, and the mere product of nature unrenewed.
2. Though there be a great difference between natural men before the world, one having by far the advantage of the other in respect of their natural tempers and the way of their life; yet the Lord does not give his sanctifying grace according to these advantages, but oft-times grace takes hold of those who are most unlikely to get it, 1 Corinthians 1:26, 27, etc. Publicans and harlots enter into the kingdom of God before Scribes and Pharisees. And oft-times sovereign grace overlooks those of the most sweet natural dispositions, and brings in those of the most rugged.
3. Sovereign grace often chooses the time for sanctifying the sinner, when he has gone the farthest length in sin and wickedness. Paul was carried the length of blasphemy and persecution, before sanctifying grace took hold of him, 1 Timothy 1:13. And Manasseh was carried to horrid murders and witchcraft, before he was prevented by divine grace. Many have been carried to extraordinary acts of wickedness, whereby they have lost their lives in the course of justice whom grace has plucked as brands out of the burning, to proclaim the freedom of grace.
FOURTHLY, I shall show wherein sanctification consists, or what the Spirit does to a sinner when he sanctifies him. It consists in the renewing of the sinner after the image of God, Ephesians 4:23, 24. The ruin of man's nature lay in defacing the image of God which was upon him: sanctification is the renewing and repairing of it, without which God can take no delight in his creature. Now, in all renewing, the old is put away, and the new brought in. So there are two acts of the Spirit in sanctification.
1. Destroying of the body of sin, called the old man, Romans 6:6 putting it away, Colossians 2:11. The Spirit of the Lord breaks the dominion of sin in the soul, and turns it off the throne, that it cannot command the sinner as aforetime, Romans 6:14 weakens and mortifies the several lusts thereof, Romans 8:13. So that it is a crucified man, who has got his death's wounds by the nails, and shall not come down until he die out.
2. Endowing the sinner with grace, even with all the graces of the Spirit, John 1:16 whereby the sinner becomes a new creature, 2 Corinthians 5:17. This is the new man which is put on in sanctification; the seed of Heaven, which can never misgive, but will spring up to everlasting life, being carried on towards perfection, by the same Spirit.
FIFTHLY, The parts of sanctification are two.
1. Mortification, whereby the sinner is enabled more and more to die unto sin, Romans 6:4, 6. The Spirit applying the virtue of Christ's death to the sinner, mortifies him to sin, blunts the edge of his affection to sin and sinful courses, so that in respect of sin, he is like a dying man. So that although he be not quite freed from it yet he is on the way to be so. His lusts are upon the cross, nailed through and pierced to the heart, not to come down until they have breathed out their last, Galatians 5:24. Like a dying man taking leave of friends, he is parting with his old lusts: like a man leaving off cares about the world, the bent of his soul is turned away from his former courses.
2. Vivification, whereby the sinner is enabled more and more to live unto righteousness, Romans 6:4. The sanctified sinner leads a new life, in respect of which he is as a man raised from the dead, not meddling as before in the business of the world: so the sanctified sinner lives as one of another world, not conforming himself to the sinful courses of this world, but being transformed into likeness to those of the better world, Romans 12:2. Philippians 3:20. The business of his life is to serve the Lord, and work out his own salvation; to be preparing for the eternal rest in Heaven, where his heart is carried before him.
SIXTHLY, Let us view the subject of sanctification.—Under which consider,
1. Who are sanctified.
2. What of them is sanctified,
First, Who are sanctified. It is the elect who are sanctified, even all of them, and they only, Ephesians 1:4. 2 Thessalonians 2:13. And elect infants among the rest, dying in infancy, being naturally corrupted must needs be sanctified too, by the Holy Spirit, since they are of the number of the elect. For others may be sanctified from the womb, Jeremiah 1:5. And none other but the elect do partake of this grace of sanctification: so that sanctification is a certain evidence of election.
Secondly, What of them is sanctified. The whole man is sanctified, 2 Corinthians 5:17. 1 Thessalonians 5:23. The grace of sanctification is a holy leaven, that goes through the whole lump, and makes every part of the man holy.
1. The soul is sanctified in all the faculties thereof, new qualities being infused into and advanced in them.
(1.) The understanding naturally darkened, is renewed in saving knowledge, after God's image, Colossians 3:10. A new light is struck out in the mind; the light of grace arises there, whereby the soul knows spiritual things in another manner than before; and this advances unto the perfect day, Proverbs 4:18.
(2.) The will, naturally perverse and rebellious, gets a righteous set and bent, agreeable to the will of God, Ephesians 4:24. whereby it is averse to evil, and prone to good.
(3.) The unholy affections are made holy, ibid. So that their love, hatred, delight, sorrows, etc. are changed. And herewith comes along the sanctification of the conscience and memory.
2. The body is sanctified, in so far as it is made the temple of the Holy Spirit, and a member of Christ, 1 Corinthians 6:15, 19. And the members thereof are changed in respect of their use, becoming instruments of righteousness employed for the Lord, Romans 6:13. In respect of which the body is presented a holy sacrifice to God, to serve and honor him with, whether by doing or suffering, Romans 12:1.
But although the whole man is sanctified, yet no part of the man is perfectly sanctified in this life. It is neither midnight to them as with the unregenerate, nor mid-day as with the glorified, but twilight, which is a mixture of darkness and light. Hence arises the combat between the flesh and Spirit, Galatians 5:17. Every grace has a weed of the contrary corruption by the side of it, which occasions this struggle, and imperfection in the best of their works.
SEVENTHLY, I am to show the effect of sanctification. That is holiness. The fruit of this work of the Spirit is habitual holiness, that is, an habitual aversion of the soul to evil, and inclination to good; and actual holiness in all manner of life and conversation, in good works, which have God's word for their rule, his glory for their end, and are done in faith. Both which we have, Psalm 45:13. 'The King's daughter is all glorious within; her clothing is of wrought gold.'
EIGHTHLY, I proceed to show how sanctification is carried on. Now, though sanctification must needs be begun in an instant, yet it is not a simple act, but a work carried on by degrees, to which many actions (and these repeated) of the Holy Spirit do concur. The believer not being perfectly renewed at first, the renovation is carried on by degrees, and the Spirit is at that work still, so as not to give it over until it be perfected, though there be many interruptions of it. And,
1. The Spirit implants grace in the soul, sows the heavenly seed there, framing the heart anew, giving it a new power, and a new set, towards God and his law; and putting in new motions and inclinations in the soul, agreeable to the holy law, and contrary to the natural sinful ones, Hebrews 8:10. So that the soul is inclined to love what before it loathed, and to loath what before it loved.
2. He preserves the grace implanted, 1 Peter 1:5. Though it is lodged in the same heart with an ill neighbor, the remains of natural corruption; yet he keeps it that it do not die out, he preserves it as a spark of fire in the midst of the ocean.
3. He excites it and quickens it, to pursue and resist the flesh, Philippians 2:13. Grace sometimes may fall so very low in the soul, that it becomes like a spark hidden under the ashes: yet the sanctifying Spirit blows it up again into a flame, Canticles 4:16. As the tree in the winter divested of its leaves and verdure, when the warm sun returns in the spring, the sap driven to the root returns, and is diffused through the whole.
4. He strengthens it by new supplies, Isaiah 40 ult. so as the soul is enabled more and more to hold on the battle, and gets victories of the enemy, 2 Corinthians 12:9, 10. For grace is a child of Heaven, which has all its nourishment and strength from the same Spirit that gave it life.
5. Lastly, At death, but not until then, he perfects it, Hebrews 12:23. Then the new man is brought to its perfect stature, Ephesians 4:13. Often may the soul be ready to say, One day I will perish by the hand of such a lust. But the Spirit of God will perfect the work he has begun. And when the walls of the leprous house are taken down, the leprosy shall be quite removed. From what has been said, we may infer,
Inference. 1. The case of unsanctified sinners is a wretched case; they are lying with the lost world, in their filthiness, utterly unfit to serve God acceptably, or to have communion with him here or hereafter. For they are not sanctified, not separated, purified, nor prepared for God's service.
2. Behold the beauty of holiness, and fall in love with it, and labor to attain it. The holy man is more excellent than his neighbor, as set apart for God: 'Israel shall dwell alone, and shall not be reckoned among the nations,' because they are a holy people. It is the purity of the soul, God's image drawn on the man, it is a newness of nature from Heaven, and like Heaven. By it a man is a vessel fit for the Master's use, honorably employed now, and most honorably hereafter.
3. See the way how you may be made holy. The fire from your own hearth will not purge you; faithless vows, resolutions, and endeavors, will not do it, Isaiah 50 ult. The Spirit of the Lord can only perform the work. O! cry for the Spirit, wait on in ordinances for the blowing of the Spirit. Come to Christ by faith, that you may partake of his Spirit.
4. Sanctification is not the work of a day, but a work that must be in a continual progress. Sit not down on any measure of grace attained. They that are converted still need the Spirit for their sanctification. Beware of grieving the Spirit, lest the work be interrupted. Make no truce with the enemy, but pursue the lusts of the body of sin vigorously.
5. Lastly, See here that there are none so unholy, but they may be made holy. It is a work of grace, and grace is powerful to overcome the strongest lusts. It is a work of free grace, and therefore no vileness nor unworthiness of the creature, that is content to be made holy, can hinder it. This may lay the pride of some, who think they deserve grace, and whose hearts fret against the Lord, if grace be not given them in an hour of temptation. Man's heart perverts his way, and frets against the Lord. And this may encourage those who think the Lord will never look on them.
LASTLY, Let us consider the means of sanctification.—The outward means that the Spirit makes use of in this work, and which have all their efficacy from him, are,
1. Ordinances, public, private, and secret, Isaiah 12:3 especially the word, and sacraments thereto appended, Ephesians 5:26. And they that would be holy must use these means of sanctification, whereby the Spirit begins and carries on the work.
2. Providences; smiling and favorable dispensations have a tendency that way, Romans 2:4 but especially afflictions are means which the Spirit makes use of for this end, Isaiah 27:9. 'By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.'
I shall now shut up this subject with a few inferences, besides those I drew under the former heads.
Inference. 1. Those who are unrenewed are unsanctified. Where there is no change of heart and life, there is no grace, 2 Corinthians 5:17. Ah! how many live as they were born, and are like to die as they live? They have no changes, but from evil to evil: no change from sin to holiness, and yet are unconcerned with their unrenewed state, sleeping until they sleep the sleep of death.
2. A partial change is not sanctification. Those who are changed, but not in the whole man, are not truly sanctified, but are yet in their natural pollution. Sanctification is not a new head full of knowledge, with the old heart and life; nor is it a new life, with the old heart and nature. But it is a change that goes through the whole soul and body, which must needs be followed with a new life, 2 Corinthians 5:17.
3. True sanctification puts work into the hand of the sanctified, that will occupy them while they live. Dying to sin, and living to righteousness, are works that will fill up every minute we have in the world.
4. Let none be so foolish as to sit down contented without sanctification, but study holiness as ever you would see Heaven. We want a title to Heaven, we must get that in justification and adoption: we want a fitness for Heaven, and we must get that in sanctification. The sanctified are elected, and shall be glorified, 1 Peter 1:1, 2, 4. And they that live and die unsanctified, shall never see Heaven, Hebrews 12:14. 'For without holiness no man shall see the Lord.'
5. Lastly, As ever you would be holy, attend and improve the means of grace. Let not your afflictions drive you from God, neither be stupid under them, but fall in with the design of providence in them, for your sanctification.
UNION WITH CHRIST THE ONLY WAY TO SANCTIFICATION
1 CORINTHIANS 1:30.—But of him are you in Christ Jesus, who is made unto us—sanctification.
THE world in its greatest darkness was not insensible that man's nature was corrupted, that they needed something with which they might please God, attain to happiness, and repair the wound which they understood their nature had got. And although that Jews and Gentiles had different devices whereby they thought this might be obtained, yet all agreed in that it behooved them to go into themselves for it, and to draw something out of the ruins of their natural powers with which to help themselves, thereby discovering they did not sufficiently understand the depth of the corruption of human nature. And this principle is so agreeable to corrupt reason, that God's device to bring about man's salvation from sin and misery in and by another, to wit, Christ, was to 'the Jews a stumbling-block, and to the Greeks foolishness,' verse 23. And if we sound to the bottom, it is the same at this day to the unregenerate part of the Christian world.
In the text we have the sum of God's device for the salvation of sinners, and it centers in Jesus Christ who was crucified. We may take up the text and it in these two things.
1. That the whole of man's salvation shall be from Christ. God has made or constituted him the fountain of all salvation, from whom it must be conveyed to all that shall partake of it. As Pharaoh made Joseph ruler over Egypt; and when the famished people cried to him for bread, he bade them go to Joseph, Genesis 41:55 so God has dealt with the Mediator, and tells us by the gospel, Psalm 89:24. 'My faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.' If we look into the ruins of the fall we may take them up under four heads, answerable to which there are remedies in Christ.
(1.) Man is ignorant naturally of the way to true happiness: he has lost God, and knows not how to find him again.—Falling into the hands of Satan, he has lost his two eyes, like Samson; gropes for the way of happiness, but cannot find it, like the Sodomites at Lot's door. Some remains of knowledge found in the ruins of the fall were improved in the world, by study, observation of the works of God, and in some by external revelation, which yet the natural darkness of the mind did pervert. And these notions, thus improved, they called wisdom. But the way of happiness by works, the only way naturally known by Adam, being blocked up by his fall, it was impossible for them by their wisdom to fall on the other way, unless we should say, that fallen man's natural knowledge could reach farther than his natural knowledge when it was whole and entire before the fall. So man's wisdom is his folly.
For remedy of this, Christ is made 'wisdom.' The treasures of wisdom and knowledge were lodged in him, Colossians 2:3 and he is constituted the grand Teacher of all that seek for eternal happiness. Therefore the philosophers and Rabbi's must lay by their books, as insufficient to point them the way to happiness, and study that body of divinity, Jesus Christ, in whom the fullness of the Godhead dwells bodily. The wise men of the world must renounce confidence in their natural abilities, draw a black score over all their attainments in their Christless state, and sit down at Christ's feet, as knowing nothing, and learn of him: and those of the shallowest capacities, giving up themselves to him, shall get 'the light of the knowledge of the glory of God in the face of Jesus Christ,' 2 Corinthians 4:6.
(2.) Man is unrighteous, and cannot stand before a righteous God. His guilt binds him over to wrath, and makes him miserable before a just God, a revenger of sin. And this is so impressed on the hearts of men, that even a natural conscience sometimes makes terrible heart-quakes within him, knowing the judgment of God, that they who commit such things are worthy of death.' Now, the natural man, for remedy of this, goes about to work out a righteousness of his own, to spin a righteousness out of his own affections, and to appease the anger of God, and gain his favor, by his obedience. But when it appears in the light of the holy law, it is nothing but as a filthy, rotten, moth-eaten garment, that cannot cover the soul before the Lord, Isaiah 64:7. Let them stretch it as they will, the bed is shorter than a man can stretch himself on it, and the covering narrower than he can wrap himself in it.
For remedy of this, Christ is made righteousness. He, by his obedience to the law's commands and suffering the wrath it threatened, has brought in everlasting righteousness, which is a large garment, able to cover all that betake themselves to it, for it is 'the righteousness of God; a beautiful garment, sound in every part, for it is white clothing, without the least stain, being the righteousness of the Son of God, who was holy, harmless, undefiled, separate from sinners. Therefore the most refined moralists may lay aside, in point of confidence, their highest attainments in morality, as filthy rags before the Lord; and the strictest professors and livers on earth, who follow after the law of righteousness, must renounce their inherent righteousness, and sit down naked before the Lord, to receive the imputed righteousness of Christ. And the vilest of men coming to him, shall find a righteousness in him to be communicated to them; so that they that are far from righteousness shall be enrapt up in a perfect righteousness, if they will take Christ to them as God has made him.
(3.) Man is unholy, unfit for communion with a holy God here or hereafter. His soul is dead in sin, his lusts live and are vigorous in him; so that he is no more meet for Heaven than a sow for a palace. The natural man, to help himself in this point, calls together his natural powers as in a solemn day, and endeavors to set about his duty, and turn the stream of his life and conversation into the channel of the law. Some prevail this way to the reformation of their outward conversation; but there is as much difference between true holiness and their attainment, as between a living body and an embalmed corpse. Others find all their endeavors to no purpose, and so they come to despair of sanctification, and therefore even lay the reins on the necks of their lusts, Jeremiah 2:25. And how can it be otherwise in either of them? for, like fools or madmen, they go into the mire to wash themselves clean; the house that must be razed from the foundation, they go to patch up and repair; for in their attempts for holiness, they act as if they had need of nothing but activity to use and improve their natural abilities for sanctification; which is as opposite to the doctrine of the gospel, as to say, the cripple needs but to set himself to rise and walk, and he will be cured, is contrary to common sense: for our natural abilities will serve us no more for sanctification, than the cripple's legs will serve him to walk. Let men learn from Job, that where the whole body is all full of boils and sores, their hands are not fit to scrape the sores on the rest of their body, being as ill themselves as any other part: therefore he took a potsherd, and scraped himself. And while to the unbelieving there is nothing pure; their very natural powers being defiled, can never purify the man.
But for remedy in this, Christ is made sanctification. There is a fullness of the spirit of holiness lodged in him, to be communicated to the unholy; and to him God sends the unholy sinner, that out of his fullness he may receive, and grace for grace. Therefore the most sober natural man and strictest professor, who has hammered out of his mere natural abilities, assisted by external revelation, a life blameless before the world, being estranged still to the life of faith, must know that he has but put a new face on the old man, which Christ never intended to repair, but to destroy, Romans 6:6; and must begin anew to attain true holiness, from and by him whom the Father has made sanctification to us. And the most polluted sinner, whose lusts are most raging, may confidently try this grand method of sanctification, which can no more fail him than God's device can fail to reach the end he designed for it.
(4.) Man by the fall is become mortal, liable to many bodily infirmities and miseries, and at length must go to the grave, the house appointed for all living. Nature could find no remedy for this. The learned Athenians mocked at the resurrection of the dead, Acts 7:32; the Sadducees among the Jews denied it, Matthew 22:23. The unrenewed part of the world, who, by the benefit of external revelation, have embraced the doctrine of the resurrection, and particularly of the happy resurrection, have no other way to attain it, but what they follow to attain righteousness and sanctification; and that being insufficient to attain them, must be so also in this respect; for all their Christless endeavors leave them still under guilt and corruption; these bonds of death, with which the second death will draw them down into the pit, when they are raised out of their graves at the last day still hold them fast.
But man's salvation cannot be complete without a remedy for this; therefore Christ is made 'redemption,' who will give in due time deliverance to his people from misery and death, which is called 'the redemption of the body,' Romans 8:23. And in this sense he calls himself 'the resurrection and the life,' John 11:25. So redemption is in him, in so far as he has got above death and the power of the grave by his resurrection, and that as a public person, thereby ensuring the happy resurrection of all that are in him. Therefore, if ever we would get our heads above these waters, we must come to him.
2. That all who partake of this salvation, must partake of it in him, by virtue of union with him: But of him are you in Christ Jesus, etc. As the stock is stay, strength, and sap to the branches; so is Christ wisdom, righteousness, sanctification, and redemption, to them that are in him, or unto sinners united to him. The sap of the stock is not conveyed to branches that are not in it: neither is Christ wisdom, etc. to any but those that are in him. He is the Savior of his body; and we must partake of his salvation as members of his body. In the old world when the deluge came on, some without the ark getting up on the tops of trees or mountains, might be safe for a while; but none but those who were in the ark were safe to the end; so men that are out of Christ may get common temporal favors from the Lord; but none but those in him receive that wisdom, etc. which is the great salvation. The lost world is the first Adam, and the natural branches of that stock. The saved world are such branches as are taken out of that dead and killing stock, and engrafted into Christ the true vine.
This then is the grand device of salvation, that Christ shall be all to sinners, and that they must partake of all in him; which is quite opposite to our natural imaginations, and exalts the free grace of God, depressing nature.
(1.) They do not help themselves, their help is in another: He is made wisdom, etc.
(2.) They do not so much as help themselves to their helper; for it is of God, by the power of his grace, that they are brought to be in him. It is not the branch itself, but the gardener that engrafts it.
The doctrine I observe from the words is,
DOCTRINE. 'God's device for the sanctification of an unholy world is, that sinners unite with Christ, and derive holiness from him, whom the Father has constituted the head of sanctifying influences. Union with Christ is the only way to sanctification.'
For proof of this doctrine, consider the following scriptures, Romans 7:4. John 15:5. Galatians 2:20.
In handling this doctrine, I shall,
I. Drop a word concerning holiness derived from Christ.
II. Show how it is derived from him.
III. Apply.
1. As to holiness, it is that disposition of heart and course of life which is conformable to God's holy law, and pleases him. In this life it is imperfect, but in the life to come it will be perfected. I shall only offer these few things concerning it.
1. True holiness is universal in respect of the commands of God, Psalm 119:6. 'I have respect unto all your commandments;' the holy man making conscience of the duties of both tables of the law, his duty to God, his neighbor, and himself, Titus 2:12. Whose divide these, declare themselves to be unholy persons, who cannot see God. A profane life is a sure evidence of a profane heart, Galatians 5:19. etc.
2. True holiness is not only in external duties, but necessarily includes internal obedience of the soul to the will of God, Psalm 24:3. The outward works of piety and charity will never denominate a man holy, without holy thoughts, affections, and imaginations. The heart must be a temple consecrated to God, wherein love, fear, delight in God, submission, patience, and all other parts of unseen religion, are exercised. The heart of the holy man is no more the devil's common, where thoughts go free, and lusts range at their ease, Psalm 119:113. 'I hate vain thoughts: but your law do I love:' but it is God's inclosure, hedged about as a garden for the Lord. And though not without weeds of corruption, it is the holy man's constant work to be laboring to root them up.
3. In true holiness there is a bent, inclination, and propensity of heart, to the acts of obedience to God. The spirit, that is, the new nature, has its lustings, as well as the flesh, Galatians 5:17. By Adam's fall the hearts of men got a wrong set, a bent and propensity to evil, Romans 8:7. Hosea 11:7. Now, in sanctification it is bent the other way, towards God and godliness, 2 Thessalonians 3:5 that as the needle in the compass, touched with a good loadstone, turns towards the north, so the heart, touched by sanctifying grace, inclines Godward and Christward. Whatever actions are done without this, are not holy actions, nor can they please God; for he who sees the heart, will never be pleased with those duties to which the man's heart does not kindly incline; for in effect it is but forced obedience, and he hates robbery for burnt-offering.
4. As the love of God is the great comprehensive duty of holiness, love is the fulfilling of the law; so love runs through all the duties of religion, to give them the tincture of holiness, Hebrews 6:10. And without this, should a man give all his goods to the poor, it profits nothing. Where self-love is the domineering principle, their duties are in God's account serving themselves, and not him. Holy duties are the obedience of a child who loves his father, and therefore serves him; not the obedience of a servant, who loves himself, and therefore serves for his wages.
5. True holiness is influenced by the command of God. The will of God is not only the rule, but the reason, of a holy life, John 5:30. Sanctification binds over the soul to the will of God, that it may follow duty, because it is his will. Though a man receive a scripture-truth, if he receive it not because God has said it, but upon principles of reason, his receiving it is not faith, for that is an assent upon the divine testimony. So if a man do a good thing, but not because God has commanded it, the action is no holy action, Psalm 119:115.
6. True holiness has for its chief end the glory of God, 1 Corinthians 10:31. He who is the first cause of all goodness, must needs be the last end of it. And God being the chief good, loves himself above all, and acts for himself. Hence holy persons, being partakers of the divine nature, as they are holy, they will love God above all, and act for him and his glory; for the divine nature, wherever it is, will still move to exalt God above all. So that Sanctification makes a man's actions still center in God, so far as it does prevail. The want of this mars a man's life and actions, so far as they are not holy, but selfish, Zechariah 7:6.
7. Lastly, True holiness is universal. Sanctifying grace seeks through the whole man, and the whole of his course.
(1.) Mortification is universal, Galatians 5:24. 'They that are Christ's have crucified the flesh, with the affections and lusts.' The law of God is a chain of many links, and he who draws one to him draws all. He who kills a serpent, not out of any particular quarrel against it, but against the whole kind of them, will set himself to kill all of them that he discovers and can reach; so he who is truly sanctified is set against and endeavors to mortify and kill all sin, as sin, and because it is sin; and every lust and corruption, even the most darling, that he can discover in himself, he will bring forth to execution, and put them all to death. It is no true mortification where one lust is spared. A man in some sickness may lose the power of a leg or an arm: but had it been death, he would have lost the power of all together.
(2.) Vivification is universal, 2 Corinthians 5:17. As when the body of Christ was raised, there was life put into every member; so when the soul is raised to live the life of holiness, the image of God is repaired in all its parts, and the soul embraces the whole yoke of Christ, so far as it knows the same. So that sanctification sets a man on every known duty. The holy man is holy in his dealings with God and with men; not a pretender to piety, and a renouncer of honesty. He is holy alone, and holy in company: for though a man can put on or lay by a wooden leg, and carve it as he will, he cannot do so with a limb of his body.
II. I shall show how this holiness is derived from Christ, according to the grand device of infinite wisdom for the sanctifying of an unholy world. For clearing which, consider these few things.
1. God made the first Adam holy, and all mankind was so in him, Ecclesiastes 7:29. He gave him a holy nature, endued with a propensity to good, love to the Lord, and ability to keep all the commands. Thus mankind was set up in Adam; the stock was put into his hand for himself and for his posterity, which was to be conveyed to them by natural generation; for no reason can be given why we should not have derived a holy nature from Adam had he stood, seeing we derive a corrupt nature from him having fallen.
2. Adam, sinning lost the image of God, that holiness in which he was created, and turned altogether corrupt and averse to good. For by his sin he turned off from God as his chief end, and set up himself for his chief end, which could not but infer a total apostasy. He was laid under the curse by his sin, and God the life of his soul departed from him; and so he was left dead in sin, having sinned away his life in the favor of God, and holy influences. So that all mankind are naturally dead in sin, seeing corrupt Adam could convey no nature to us but a corrupt nature, Genesis 5:3 together with the guilt of it, and the curse attending it.
3. Man's sanctification by himself thus being hopeless, for his nature being corrupted wholly, he could never sanctify his own heart or life, seeing no effect can exceed the virtue of its cause; it pleased God to constitute a Mediator, his own Son, to be the head of sanctifying influences to all that should partake of them. And again, he set up the human nature holy, harmless, and undefiled, which was united to the divine nature in the person of the Son. So Christ, God-man, was filled with the Spirit of holiness, and received a holy nature, to be conveyed from him to those that are his by spiritual generation, Ephesians 2:10. And the Mediator being God as well as man, and the fullness of the Godhead dwelling in him bodily, there can never be wanting sanctifying influences in him who is a full fountain.
4. Jesus Christ took on him the guilt of all the elect's sins, and the curse due unto them; and these sins of theirs did hang about him until they brought him to the dust of death. But the sufferings of Christ being satisfactory, as he died for sin, so he died to sin, Romans 6:10 that is, he was absolutely freed from those sins of the elect with which he had burdened himself. This he did and suffered as a public person; and therefore the apostle tells us, Romans 6:6 that 'our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.' For the guilt of sin and the curse being taken away, sanctification follows of course; that being removed which prevented sanctifying influences, and a communication opened between Heaven and the soul again, upon its reconciliation with God.
5. Though by the death and resurrection of Christ, the sanctification of his people is infallibly insured, as the corruption of all mankind was by the fall of Adam; yet we cannot actually partake of Christ's holiness until we have a spiritual being in him, even as we partake not of Adam's corruption until we have a natural being from him. And for the effecting of this union with Christ, he in the time of love sends his quickening Spirit into the soul, whereby he apprehends us; and thus there is a passive reception of Christ. And the soul being quickened, believes, and so apprehends Christ. Thus that union with Christ is made up by the Spirit on Christ's part, and faith on ours. So the soul being united to him, lives by the same spirit of holiness which is in him, and takes of his, and gives to his members for their sanctification.
6. Lastly, As Jesus Christ is the prime receptacle of the Spirit of holiness, as the head of all the saints; so the continual supplies of that Spirit are to be derived from him for the saints' progress in holiness, until they come to perfection. And faith is the great mean of communication between Christ and us, Acts 15:9. And thus it does, as it empties the soul of all confidence in itself for sanctification, and relies upon him for it according to his word: putting on the saints to use the means of sanctification appointed by him, yet taking their confidence off the means, and setting it on himself, Philippians 3:3. And for the ground of this confidence it has his word, so that his honor and faithfulness are engaged for the supply of the Spirit of sanctification this way, being the way in which he has commanded us to look for it.
USE I. Of information. This lets us see,
1. The absolute necessity of holiness. When God, in the depth of infinite wisdom, laid his measures for the salvation of sinners, he had their sanctification in his eye, to bring it about by the death of his own Son. A certain evidence that there is no salvation without it. Nay, it is a principal part of our salvation, Matthew 1:21. There is more evil in sin than suffering, more in man's sin than the wrath of God. Nay, suppose a man saved from wrath, but not from sin, he is a miserable man; because of his unlikeness to God; for as happiness lies in assimilation to God, it must needs be a miserable case to be so unlike him as sin makes us.
2. In vain do men attempt sanctification without coming to Christ for it. Those that know not Christ may attain to a shadow of holiness, but can never be truly sanctified. And those that hear the gospel, but neglect the great duty of believing and uniting with Christ, can do no duty aright, their obedience at best is but a hypocritical obedience, Titus 1:15, 16.
3. Unholiness ought not to stop a sinner from coming to Christ, more than a disease ought to hinder a man to take the physician's help, or cold from taking the benefit of the fire. And they that will have men to attain to holiness before they believe, are as absurd as one who would have the cripple to walk before he use the cure for his lameness.
4. True faith is the soul's coming to Christ for sanctification as well as justification. For faith must receive Christ as God offers him, and he offers him with all his salvation. Now, he is made sanctification: Wherefore the soul, being willing to take Christ with all his salvation, to be sanctified, comes to him for it.
USE II. Of Exhortation. Come then to Christ for sanctification.
To press this, I offer the following motives.
Mot. 1. If you be not holy, you will never see heaven.—Heaven's door is bolted on the unholy, Hebrews 12:14.—There is another place provided for the unholy impure goats.
Mot. 2. You will never attain holiness, if you come not to Christ for it. How can you think to thrive following another device than God's for your end? You may do what you can to reform, you may bind yourselves with vows to be holy, watch against sin, and press your hearts with the most affecting considerations of Heaven, Hell, etc. but you shall as soon bring water out of the flinty rock, as holiness out of all these, until you believe and unite with Christ. Consider,
1. While you are out of Christ, you are under the curse; and is it possible for the cursed tree to bring forth the fruit of holiness?
2. Can you be holy without sanctifying influences, or can you expect that these shall be conveyed to you otherwise than through a Mediator, by his Spirit?
3. You have nothing with which to produce holiness. The most skillful musician cannot play unless his instrument be in tune. The lame man, if he were ever so willing, cannot run until he be cured. You are under an utter impotency, by reason of the corruption of your nature.
Lastly, If you will come to Christ, you shall be made holy. There is a fullness of merit and spirit in him for sanctification. Come then to the fountain of holiness. The worst of sinners may be sanctified this way, 1 Corinthians 6:11.
Wherefore be persuaded of your utter inability to sanctify yourselves, and receive Christ for sanctification, as he is offered to you; and thus alone shall you attain to holiness both in heart and life.
OF THE BENEFITS FLOWING FROM JUSTIFICATION, ADOPTION, AND SANCTIFICATION
ROMANS 5:1, 2.—Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
THERE are three sorts of benefits belonging to the justified, adopted, and sanctified.
(1.) Some in this life they partake of.
(2.) Some at death.
(3.) Some at the resurrection. As for those in this life, we are told what they are in that question, 'What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification? Ans. Assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end.' These are divided into two sorts.
(1.) Some that flow from the sense of our justification, etc.
(2.) Some from the being of it. Of the former, the Catechism takes notice of three, namely, assurance, peace, joy. All which are held out in the text as benefits coming through justification. Here observe,
1. Justification as a spring of other benefits. It is a leading mercy, it brings many others along with it. In it guilt is removed; and that being removed, a stream of mercies flows from Heaven into the soul.
2. The benefits flowing from it.
(1.) Peace with God, or towards God; that is, not only reconciliation with God, the cause of the quarrel being taken away; but peace of conscience, peace within, when we look towards God, arising from the sense of our justification and reconciliation. But all this is owing to Christ, who brought us into the state of reconciliation, called this grace wherein we stand.
(2.) Assurance of eternal happiness: Rejoice in hope of the glory of God; that is, in the glory of God we hope for. They are so sure of that happiness, that they rejoice in the view of it, as if they were actually carried into it. And assurance of God's love, verse 5.
(3.) Spiritual joy: We rejoice in hope of the glory of God; that is, We glory or joy in the Lord, upon this hope.
The text evidently affords this doctrine, namely,
DOCTRINE. 'Assurance, spiritual peace, and joy, are benefits flowing from a state of justification.'
I. OF ASSURANCE
In speaking to the first, namely, assurance, I will show,
I. The kinds of it.
II. That a child of God may have this assurance.
III. The nature of it, and how a saint comes to be assured.
IV. The fruits of it, whereby it may be discerned from presumption.
V. The necessity of it.
VI. Deduce an inference or two.
I. I am to show the kinds of assurance. They are two.
1. Objective assurance, whereby the special love of God to a saint, and his eternal salvation, are sure in themselves, 2 Timothy 2:19. 'The foundation of God stands sure, having this seal, The Lord knows them that are his.'—This is never wanting, whether the the child of God know it or not. Though they raze foundations of hope at some times, yet God never razes his.
2. Subjective assurance, whereby a child of God is assured that God loves him with a special love, and that he shall certainly partake of eternal glory, Galatians 2:20. 'Who loved me, and gave himself for me,' says Paul. This is not a wavering hope, or conjecture, but an infallible certainty. This is the assurance we treat of.
II. I shall show that a child of God may have this assurance.
1. A believer may know that he has relative grace, that he is justified and therefore shall never come into condemnation, Romans 5:1, etc. Though he cannot ascend to Heaven, and at first read his name in the book of God's decrees; yet by comparing the book of God and the book of his own soul, he may know that he is called and elected, 2 Peter 1:10 and therefore shall certainly be saved.
2. He may be assured that he has inherent grace, that he believes as sure as he breathes, 2 Timothy 1:12 that he has love to the Lord sincere, and can appeal to Omniscience on the head, John 21:15 as Peter did when he said, 'You who know all things, know that I love you.' And believing that such are loved of God, and shall certainly persevere, for which he has the testimony of the word, he may be assured that he is the happy man.
3. It is the office of the Spirit of God to assure believers of this. He has given us the word for this end: He is given to lead his people into all truth, particularly to discover the grace of God to them, and in them, 1 Corinthians 2:12 to witness with their spirits to their adoption, Romans 8:16 to be a seal, which is properly to ensure an evidence, Ephesians 4:30 and an earnest, a part of the price and pledge, of the whole, 2 Corinthians 5:5.
Lastly, Many of the saints have attained it; as Job, chapter 19:25. 'For I know that my Redeemer lives, and that he shall stand at the latter day upon the earth,' Psalm 23 ult. 'Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever,' 2 Timothy 4:8. 'Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day: and not to me only, but unto all them also that love his appearing.' And others too, besides scripture-saints.
III. I shall show the nature of this assurance, and how a saint comes to be assured. By what is said, you may perceive that this is a work of the Spirit, in the hearts of the saints, without whose efficacy no man can attain it. We may take it up in these three things.
1. The Spirit shining on his own word, particularly the promises, in the Bible, the child of God firmly believes them, Hebrews 6:11, 12. The Lord has testified in his word, that such and such persons, for instance, that love him, Proverbs 8:17 are universal in obedience; are poor in spirit, Matthew 5:3 are beloved of him, and shall certainly be saved. The Spirit says in effect, by the light he gives the believer into the divine authority of that word, This is my word. And as such the child of God is firmly persuaded of the certainty of it, as if a voice from the throne of God would make these promises and declarations. This is the ground-work of assurance.
2. The Spirit shining on his own work of grace in the believer's heart, the believer discerns it, 1 Corinthians 2:12. The Spirit of God clears up to the man the truth of grace in him; lets him see that he, for instance, loves God, etc. and so says in effect, This is my work. Hence he is enabled to conclude assuredly, that the Lord loves him, he shall not be ashamed, and that the kingdom of God is his. This assurance is stronger or weaker according to the degree of light that shines upon the work of grace in the heart to discover it.
3. Lastly, The Spirit of the Lord sometimes gives a joint testimony with the spirits of the saints, to the truth of that conclusion, Romans 8:16 that they are the children of God. The testimony of the believer's own spirit is weak in itself, and Satan can find many ways to invalidate it; therefore the Spirit witnesses to them the truth of the conclusion, whereby they are raised to a full persuasion of it.
IV. I shall show the fruit of this assurance, whereby it may be discerned from presumption.
1. It inflames the soul with love to the Lord. As one flame begets another, so the assurance of God's love to us will add new vigor to our love to the Lord, 1 John 4:19. Luke 7:47. He sits in the warm sunshine, that cannot fail to melt the heart, who sits under evidence of the Lord's love.
2. It is humbling, Galatians 2:20. None so vile in their own eyes as those who are lifted up in the manifestations of the Lord's love to them, Genesis 18:27. 2 Samuel 7:18. 2 Corinthians 12:4 and 11 compared. Delusion puffs up, but true assurance humbles.
3. It makes one tender in heart and life, and is a most powerful motive to sanctification, 2 Corinthians 7:1. It is followed with great care to please God in all things, and watchfulness against every sin. While the empty traveler walks at random, fearing nothing, because he has nothing to lose, he who has precious things about him looks well to himself, Canticles 3:5. One may be persuaded, that the confidence which makes not one tender in his duty to God and man, is presumption.
4. Establishment in the good ways of the Lord, 2 Peter 1:10. Faith is the provisor of all other graces, it brings in oil into the lamp; and the more evidence it has, it can do its office the better. A doubting Christian will be a staggering and weak Christian; as the soldier who has little hope of the victory will readily be fainthearted, while he who is assured is strengthened and established.
5. Lastly, It fills a man with contempt of the world, Galatians 6:14. If you gaze on the shining sun, for a while after you will scarcely discern the beauty of the earth. And one's solacing himself in contemplation of Heaven as his, will sink the value of the world with him.
V. I shall show the necessity of assurance.
1. It is not necessary to the being of a Christian. One may have true faith, and yet want full assurance, Isaiah 50:50:10. One may go to Heaven in a mist, not knowing where he is going. We read of some, Hebrews 2:15, 'who through fear of death are all their life time subject to bondage.' Our salvation depends on our state, not our knowledge of it.
2. It is necessary to the well-being of a Christian, and therefore we are commanded to seek it, 2 Peter 1:10, 'Give diligence to make your calling and election sure.' There are none who can live so comfortably for themselves, as the assured Christian, and none are so useful for God as they. It fits a man either to live or die; while others are unfit to live, because of the weakness of grace in a throng of trials and temptations, and unfit to die for want of evidence of grace.
Hence it follows, that assurance may be lost; and they that sometimes have this light, may fall into darkness. And it is careless walking that puts it out, especially sinning against the light, whereby the Spirit is grieved, and withdraws his light, Ephesians 4:29, 30. But if it be lost that way, and darkness come on, it will readily be dreadful darkness; the higher they have been lifted up, the lower readily they are laid, Psalm 51:8.
Inference. 1. Unjustified and unsanctified persons can have no true assurance of the Lord's love to them. They may have a false confidence, a delusive hope of Heaven; but no assurance, for that is peculiar to the justified.
Inference. 2. Doubts and fears are no friends to holiness of heart and life. It is little faith that breeds them in the hearts of the people of God, Matthew 14:31. And little faith will always make little holiness.
Inference. 3. Lastly, Christians may thank themselves for the uncomfortable lives they lead. What sovereignty may do, we know not: but surely it is sloth and unbelief that the want of assurance is ordinarily owing to. Stir up yourselves then to seek it. Be frequent in self-examination, cry to the Lord for the witness of his spirit. Believe the word, and be habitually tender in your walk, if ever you would have assurance, Psalm 5 ult.
II. OF PEACE OF CONSCIENCE
'PEACE of conscience is a benefit flowing from justification'
Here I shall show,
I. What peace of conscience is.
II. The excellency of it.
III. How it is obtained.
IV. How it is maintained.
V. How it is distinguished from false peace.
VI. Lastly, Deduce an inference or two.
I. I am to show what peace of conscience is. It is a blessed inward calmness and consolation arising from the purging of the conscience from guilt before the Lord, in which description, observe these two things.
1. The subject of this peace. It is a purged conscience, Hebrews 9:14. Peace and purity go together, and make a good conscience, 1 Timothy 1:5. That peace which is joined with impurity, in an unpurged conscience, is but carnal security, peace in a dream, which will end in a fearful surprise. Now, there are two things necessary to the purging of conscience.
(1.) Removal of guilt, in pardon thereof, which brings the sinner into a state of peace with God, Psalm 32:1. Guilt, felt or unfelt, is a band on the soul binding it over to God's wrath; it is a disease in the conscience, which will make it a sick conscience at length. But a pardon takes away guilt, looses the band, removes the deadly force of the disease, and lays a foundation for carrying off the sickness, Isaiah 33 ult.
(2.) Removal of the conscience of guilt, in the sense of pardon, Hebrews 10:2. Though a malefactor's pardon be passed the seals, and he is secured from death, yet until he know it he cannot have peace. So the pardoned sinner, who knows not his mercy, though he has peace with God, yet wants peace of conscience. Psalm 51:8. So the conscience is purged, when the sting of felt guilt is drawn out of it.
2. The parts of this peace. These are two.
(1.) An inward calm of the soul, and quietness of the mind, wherein it is not disturbed with the fears of God's wrath, nor frightened with the judgments which its sins do in themselves deserve, Proverbs 1:33. A troubled conscience is full of fears, of terrible forebodings, and of torments, 1 John 4:18. When peace enters the conscience, the mists clear up, the fears are scattered, and conscience has a serenity and quiet within itself.
(2.) Consolation and comfort of heart, 2 Corinthians 1:12; Isaiah 57:19. Peace of conscience is not a mere negative, or indisturbance, which sloth and negligence of soul-matters may procure to the unpardoned: but it is an active cheerfulness of spirit, in the soul's looking up towards God, and reflecting how matters stand between Heaven and it, Colossians 3:15.
Conceive the whole thus: Sin entering into the soul, casts the conscience into a fever, and guilt makes it rage. The great Physician gives the proper remedy: and so the conscience gets a cool, the sickness is removed, and the man gathers health, strength, and soundness, Job 33:22–26; Hebrews 9:14.
II. I shall show the excellency of it. It is Abraham's bosom on this side of Heaven, the lower paradise; it is like the shore to the shipwrecked soul; and life from the dead. I will only say three things of it.
1. It is the wine-press of the grapes of Heaven, that squeezeth out into the man's mouth the sap of the covenant, Psalm 119:102, 103. It was a sad tale of the good Asaph's, Psalm 77:3. 'I remembered God, and was troubled: I complained, and my spirit was overwhelmed.' Peace of conscience makes a man remember God, and be comforted; to suck the sap of promises, and all the declarations of God's love and favor in his word, as the same Asaph did, Psalm 73:24, 25, 26.
2. It is sap and poison to all earthly comforts, Proverbs 15:15. A sick man can take no pleasure in the comforts of life, as a healthy man does. An uneasy conscience sucks the sap out of all. But peace there, makes coarse fare, and little of it, very sweet, Proverbs 17:1. And whatever a man has, it puts an additional sweetness into it.
3. It is sweet sauce to all afflictions, 2 Corinthians 1:12. John 16:23. When there is no peace within, little things make people fretful: even a scratch of a pin is a wound with a sword. But this makes a man easy in the midst of the little annoyances of the world, though they he great in themselves, Colossians 3:15. Philippians 4:7. Compare Hebrews 10:34. When a man meets with disquietments and vexations abroad, he is helped to bear all, when he is comforted and cheered coming into his own house. But heavy is their case, who come from bitterness abroad, and are met with bitterness at home. The former is an emblem of peace of conscience, the latter an emblem of the soul in afflictions.
III. I am to show how this peace of conscience is obtained. This peace is peculiar to the saints. Others may have false peace, Luke 11:21 but they only have, or can have, true peace, Romans 5:1.
1. It is obtained for them by Jesus Christ dying and suffering to procure it, Isaiah 53:5. Ephesians 2:4. There can be none of this peace without reconciliation with God, and there can be no reconciliation without his blood. The convinced sinners could have no more inward peace than devils have, if Christ had not died to procure it; but their wound had been incurable, and stood open and gaping forever.
2. It is obtained by them, by these two methods.
(1). By a believing application of the blood of Christ, Romans 15:13. Job 33:23, etc. This is the only medicine that can draw the thorn of guilt out of the conscience, and heal its wounds, 1 John 1:7. Medicines prepared by men may cure bodily distempers, and a vitiated fancy, or disordered imagination, among other things. Confessing, mourning, reforming, watching, etc. may give a palliative cure even to the conscience, scurfing over its sores. But nothing but a believing application of Christ's blood will give true peace of conscience; and do what you will, if you do not that, you will never get true peace, Isaiah 7:9.
(2.) By God's speaking peace thereupon to the soul, Isaiah 57:19. The soul resting on Christ by faith, brings it into a state of peace with God; but for peace of conscience, more is required, namely, a sense of that peace. And this none but God can give, Psalm 51:8. He speaks peace in the word; but a work of the Spirit on the conscience is necessary to make the application, as appears from 2 Samuel 12:13 compared with Psalm 51 And this is a light struck up in the soul, discovering the soul to be at peace with God, an overpowering light that silences doubts and fears, and creates a blessed calm. This also is obtained in the way of believing, in the reflex act of faith.
IV. I shall show how this peace is maintained. The apostle tells us it was his exercise to maintain it, Acts 24:16. And if we be not exercised in it, it will soon be lost. Now, it is maintained by,
1. Keeping up a firm and settled purpose of heart to follow the way of duty, and to stand aloof from sin, cost what it will, Acts 11:23. David kept up his peace that way, Psalm 17:3. This is the breast-plate of righteousness, Ephesians 6:14 the which if it fall by, one may quickly be wounded to the heart. Unsettledness of heart, one's being at every turn unresolved what to do, cannot miss to leave him in the mire.
2. Living a life of dependence on the Lord, for light of life, direction and through-bearing, Proverbs 3:6. Galatians 2:20. And this will keep a man from presumption, and doing anything with a doubting conscience, which will soon mar one's peace.
3. Watchfulness against sin, snares and temptations, 1 Corinthians 10:12. One that would maintain his peace, must be upon his guard, otherwise it will soon be disturbed, in this evil world.
4. A strict, holy, gospel-walk, in all known duties, towards God and towards man, Galatians 6:16. He who will adventure to balk any of them, shall soon lose it.
5. Lastly, Frequent renewing our faith and repentance, for purging away the sins we fall into, 1 Peter 2:4.
V. I proceed to show how peace of conscience is distinguished from false peace. A godly man may have a false peace. Canticles 5:2. Such had David before Nathan came to him after his fall. An unregenerate man can have no peace but what is false, Isaiah 57 ult.
1. True peace, built on the ground of God's word, is established by the word, however searching; the other is weakened by it. For God's word is a friend to God's peace, but an enemy to delusion, 1 John 3:20, 21. But this is meant of God's word rightly understood, (if we misunderstand it, it is not his word, but our own mistake); and such mistakes may have the quite contrary effect.
2. True peace cannot be maintained but by a holy tenderness, and constant struggle against sin: but false peace is maintained without it, 1 John 3:3.
Inference. 1. The unconverted sinner, and the untender Christian too, are in a very unfit case for the time of calamity, Isaiah 57:20, 21. Matthew 25:5. Only the man that has peace of conscience is prepared, Isaiah 33:14, 15.
2. Let all who would have their consciences to be their friends, flee to the blood of Christ, and to lead a holy life.
3. Lastly, Let all those who want it, labor to get it; and they that have it, be exercised to keep it.
III. OF JOY IN THE HOLY SPIRIT
'Spiritual joy, or joy in the Holy Spirit, is a benefit flowing from justification'
Now, to show first of all what spiritual joy is: Joy in general is a pleasing passion, arising from the enjoyment, or hope of the enjoyment of a desired Objection Spiritual joy is a joy arising from the enjoyment, and hope of the enjoyment of spiritual blessings.
Here I shall show,
I. The subjects of this joy, who they are that partake of it.
II. The objects of it, or what they joy in.
III. The grounds of it.
IV. The Author of it.
V. The means the Spirit makes use of to convey it into the hearts of the saints.
VI. The difference between it and the hypocrite's joy.
VII. Lastly, Apply.
I. I shall consider the subjects of this joy, who they are that partake of it.
1. It is peculiar to the saints: for they only are blessed with spiritual blessings in Christ Jesus, and no others can have true spiritual joy, Philippians 3:3. Any may have a sensitive joy, namely, in things grateful to their senses, Acts 14:17. Profane men may have a sinful joy, a joy in sin, Proverbs 15:21. Hypocrites may have a delusive joy, which is a carnal joy in spiritual things, Matthew 13:20. But saints only have the true spiritual joy, or joy in the Holy Spirit; for it is peculiar to the subjects of Christ's kingdom, Romans 14:17.
2. Yet the saints have it not at all times, Psalm 51:8. A child of God may be walking in darkness, going mourning without the sun, having no evidence of his interest in Christ: in such a case he cannot have this joy. It is true, there is a seed of joy, in the most bitter sorrows of a spirit, which will spring up in due time, Psalm 97:11. But it seems it may be the case with some of the saints, never to have that joy until they get it in Heaven, though I judge it is very rare, especially under the New Testament dispensation, Hebrews 2:15.
II. I shall show the objects of this joy, what they joy in.
1. The principal object is God in Christ, Philippians 3:3. Romans 5:11. They look to and remember God in Christ, and joy in him. God out of Christ is a most terrible object, Hebrews 12 ult. 'Our God is a consuming fire.' And a sinner can never truly rejoice in an absolute God. But God in Christ, reconciled to the soul, breathing out peace and love to the sinner through a crucified Redeemer, is the chief and fundamental, the comprehensive object of his joy.
2. The less principal, or secondary object, is twofold.
(1.) The precious spiritual privileges they have in hand, which they enjoy for the present in this life, as justification, adoption, sanctification, peace with God, peace of conscience, access to God and communion with him, etc. In these they justly joy, Isaiah 61:10. Will a man rejoice in the favor of his prince? Surely then a saint may well rejoice in the favor of his God.
(2.) The precious privileges they have in hope, Romans 5:2. 'Rejoice in hope of the glory of God.' They have Heaven and the eternal weight of glory in view: and this hope makes them sing the triumph before the victory. Yet are they not rash and foolish; for it is a sure hope, and will never make one ashamed. One counts his riches, not only by what he has in hand, but what he has in bills and bonds, and joys in the latter as well as the former.
III. I shall consider the grounds of this joy in these things. They are twofold.
1. A suitableness of the objects to the heart and mind of the child of God. These objects are the great desire of a believer, 2 Samuel 23:5. So the receiving of them in hand, or in hope, makes him to joy, Psalm 4:6, 7. Without this there can be no joy, Proverbs 13:12. 'When the desire comes, it is a tree of life.' If you would make a starving man rejoice, you must give him meat; if a condemned man, a pardon. Holiness and communion with God are sapless to the unrenewed man. God himself is not the object of his desire: neither is the holiness of Heaven suited to his mind: therefore he cannot rejoice in these. But it is otherwise with the saints; so strangers intermeddle not with their joy.
2. A sense of an interest in these objects, John 20:28. 'My Lord, and my God.' One has more joy in his own cottage, than in another's palace, because he can say, It is my cottage. Hagar could not rejoice in the well of water, until the Lord opened her eyes to see it. Though a pardon were slipped unawares into a man's pocket, he cannot joy in it until he knows he has it. So a sense of our interest is necessary to spiritual joy.
IV. I shall next consider the Author of this joy. The Holy Spirit of God is the author of it, and therefore it is called 'joy in the Holy Spirit,' Romans 14:17 that is, wrought in the heart by the Holy Spirit, shedding abroad the love of God, in the sense thereof, like a sweet-smelling ointment in the heart of the saint. It is he who administers the reviving cordial to the fainting soul, draws off the saints' sackcloth, and girds him with this gladness.
V. I come now to consider the means which the Spirit makes use of to convey this joy into the hearts of the saints. These are twofold.
1. External means are the word and sacraments. These are the wells of salvation to the people of God, Isaiah 12:3.
(1.) The Word of God which brings the glad tidings of salvation from Heaven to poor sinners; it discovers the enriching treasure to the soul, Psalm 119:162. 'I rejoice at your word, as one that finds great spoil.' And no earthly treasure will raise such a joy in one's heart, as a word of promise will do, when the Spirit of the Lord shines on it unto a soul.
(2.) The sacraments, which seal and confirm the word of grace to the soul. This is plain from the exercise of the eunuch, Acts 8:39 who, when he was baptized, went on his way rejoicing; and of thousands who have met with that joy at sealing ordinances, which they never could find in all earthly things; and no wonder, for then is the great seal of Heaven set unto the covenant between the Lord and his people.
2. The internal mean is faith, Romans 15:13. 'The God of hope fill you with all joy and peace in believing.' 1 Peter 1:8.—'Believing you rejoice with joy unspeakable, and full of glory.' Faith receives and applies the glad tidings brought by the word, and confirmed by the sacraments. The Spirit of the Lord works faith at first and excites and strengthens it: and so the peace which the Lord speaks to his people is firmly believed by the saint, and thus his heart is filled with joy.
VI. I come now to show the difference between this joy and the joy of the hypocrite. That a hypocrite may have a joy in spiritual things, is evident from Matthew 13:20 and it is confirmed by the case of many deluded souls, who may have their joys, as well as sorrows which are unsound as well as themselves.
1. True spiritual joy rises in the heart, ordinarily after the word has had a precedent effect on the heart, to rend it for sin, and from it, Psalm 126:5. 'They that sow in tears, shall reap in joy.' Matthew 5:4. 'Blessed are they that mourn; for they shall be comforted.' But delusive joy springs up more quickly, while yet the heart is not rent for sin, at least not from it, Matthew 13:20. Compare Jeremiah 4:3. Much pains the gardener is at before he can expect a crop; but Weeds will grow up without pain or labor for them.
2. True spiritual joy comes by the word, and that rightly understood; but delusive joy comes either without the word, or by misunderstanding of the word. The channel of divine communications is the Word of God, Isaiah 59:21. That joy which comes by pretended revelation, dreams, or impressions, without the word, and regard to it, is most likely to be the effect of a heated fancy; and people had need to beware of being beguiled with these things. The written word is particularly the channel of spiritual joy, 1 John 1:4. 'These things write we unto you, that your joy may be full.' And if an angel from Heaven would speak joy to one whom the written word does not give ground of joy to, it would be but a deceit, Isaiah 8:20. 'To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.'
3. True spiritual joy is lasting; but delusive joy vanishes away, and comes to nothing, as wanting a root, Matthew 13:20, 21. It has a season, and when that is over it is extinguished, John 5:35. 'You were willing for a season to rejoice in his light.' I own a child of God may lose his joy too; but here lies the difference. The ground of the believer's joy, sense of interest, is sometimes removed out of his sight, and so he must needs lose his joy. But though the ground of the hypocrite's joy continue, namely his imagined interest in the favor of God, and privileges of the gospel, yet the joy goes: those things grow stale and sapless with him, which mightily affected him when they were new to him.
4. True spiritual joy humbles the soul, and fills it with high and honorable thoughts of God; but delusion never ceases to puff up, Genesis 28:17. 'How dreadful is this place! this is none other but the house of God, and this is the gate of Heaven.' Exodus. 34:8. 'Moses made haste, and bowed his head toward the earth, and worshiped.' 2 Corinthians 12:11. Compare Colossians 2:18. For all the divine communications tend to empty men of themselves, to make Christ and his free grace all to a man; and holy familiarity with God impresses an awe on one's spirit, in so far as the more one sees of God, the more he must admire and adore him. But nature will always build up nature.
5. Lastly, True spiritual joy is sanctifying, makes one the more tender and holy, the more he has of it. But delusion will never sanctify, Philippians 3:3. Delusion is a cover to and nourisher of inward lusts, which get a peaceable shelter under it: but true spiritual joy makes one forward in the duties of universal obedience, Psalm 119:32. 'I will run the way of your commandments, when you shall enlarge my heart.' And it makes one tender in moral duties towards God, and towards man.
Inference. 1. Unjustified persons cannot intermeddle with this joy, for it is a benefit that flows from justification. It is a privilege peculiar to the saints; children's bread that is not cast to the dogs. Te may rejoice in the worldly comforts you have, saying, This clothing, this money is mine; but you cannot say, This God is mine.
2. When created streams are dried up, the joy of the ungodly is quite gone: but it is not so with the godly, Job 6:13. 'Is not my help in me? and is wisdom driven quite from me?' Habakkuk 3:17, 18. The great ground of the saints' joy, and the objects of it, are beyond the reach of men, so that they cannot take them from them.
3. Most groundless is the prejudice against religion, that it is a melancholy thing, Proverbs 3:17. 'Her ways are ways of pleasantness, and all her paths are peace.' None have such reason to rejoice as the believer has. If the poor wretched and condemned creature has more ground to rejoice than he who is pardoned and enriched with his prince's favor, then the wicked has as much ground to rejoice as the believer who is justified by grace. O! if the ungodly saw their state, they would never rejoice; and if the godly saw theirs, they would never despond.
4. It is not God's allowance for his children to harden themselves in sorrow, and refuse to be comforted, Philippians 4:4. 'Rejoice in the Lord always: and again I say, Rejoice.' As it is uncomfortable to themselves, it is dishonoring to God, and is the fruit of unbelief.
5. O, unconverted sinners, let the joy of religion draw you to it. Come to Christ, in a way of believing on him, that you may be justified. Close with the way of holiness, in renouncing all known sin, and complying with all known duty, that you may have this spiritual joy, 2 Corinthians 1:12.
6. Lastly, Let the godly strive to attain this spiritual joy, and to maintain it for God's honor, and their own comfort and usefulness.
OF INCREASE OF GRACE, AND PERSEVERANCE THEREIN TO THE END
PROVERBS 4:18.—But the path of the just is as the shining light, that shines more and more unto the perfect day
HITHERTO we have spoken of the benefits flowing from or accompanying the sense of justification. I come now to speak of those that accompany or flow from the being of it, namely, increase of grace, and perseverance. In the text there is an elegant comparison of two things like to one another. Wherein we have,
1. The subjects of comparison, the path of the just, and the shining light.
(1.) The subject compared, the path of the just. The just, in the language of the Old Testament, are those who are justified by faith, Habakkuk 2:4. 'The just shall lire by his faith.' They are a traveling company going towards Canaan; they have a path or way wherein they go, and they make progress in it. The word here used signifies,
(1.) The progress itself, or course in the way, as Job 6:18. 'The paths of the way are turned aside.' Isaiah 26:8. 'In the way of your judgments, O Lord, have we waited for you.'
(2.) The place or way through which one goes. The thing meant is the gracious and holy life of the just.
(2.) The subject it is compared to, the shining light that shines more and more unto the perfect day. It is compared to light, both because it is comfortable to themselves, and instructing, exciting to others, and honorable. It is not like the light of a meteor, that shines a while, and then disappears quickly, nor that of a candle, which burns and burns down until it wastes itself; but like the light of the sun, and not the evening-sun, that declines, but the morning-sun, that with increasing brightness and heat advances to the meridian.
2. The points of the comparison.
(1.) As that light is a growing light shining more and more; so is the grace of God in a soul, going from one degree to another.
(2.) As it does not go out, but grows on to the perfect day; so grace never dies out, but goes on until it be perfected in glory.
DOCTRINE. 'Increase of grace, and perseverance, are benefits flowing from or accompanying justification.'
I. OF INCREASE OR GROWTH OF GRACE
Here I shall show,
1. That real grace does increase or grow.
2. How a Christian grows in grace.
3. The causes of this growth.
4. The difference between true and false growth.
5. Whether true grace grows always.
6. Apply.
FIRST, I am to show that real grace does increase or grow. This is evident from three things.
1. Scripture-testimony. Grace is a holy seed that springs and grows, Mark 4:27: however little at first, like a grain of mustard seed, Matthew 13:31, 32; like leaven, verse 33. God has promised it, Psalm 92:12. Malachi 4:2. 'But unto you that fear my name, shall the Sun of righteousness arise with healing in his wings; and you shall go forth and grow up as calves of the stall.'
2. God has appointed a certain stature that his children shall grow to, Ephesians 4:13. This is the perfection of grace. Hence the Christian is first a little child, then a young man, then a father, 1 John 2:13. They walk, they run, they fly, they mount like eagles, Isaiah 40 ult.
3. This is the end of divine influences, Isaiah 27:3 and 44:3, 4. It is also the effect of divine ordinances, Ephesians 4:11, 12. It is the end of all the pains of the heavenly Gardener on the plants of his vineyard.
SECONDLY, I shall show how a Christian grows in grace. He grows four ways.
1. Inward, into Christ, as the branch does into the stock, Ephesians 4:15. Cleaving to him, and knitting with him more firmly, his faith grows stronger, 2 These. 1:9; his love more vigorous, his hope firmer, his dependence closer, etc. This is the spring of all other Christian increase in grace.
2. Outward, in good works, in all the parts of a holy life, piety towards God, and righteousness towards men, Genesis 49:22. The growing Christian advances in the work of his salvation, Philippians 2:12; in the work of his regeneration, Acts 13:36. He goes on in the fruits of a holy life, for God's honor, his own good, and for the good and advantage of his fellow Christians, knowing that he is not born for himself.
3. Upward, in a heavenly disposition, Philippians 3:20. The end of his journey that he is aiming at is the upper world; and as he is coming out of this world, in action so is he coming out of it in affection, Canticles 8:5. He grows more heavenly in his desires, joys, delights, griefs, sorrows, etc.
4. Lastly, Downward in humility, self-denial, self-loathing, resignation to the will of the Lord, etc. The more religion prevails, there are always more of these graces, Job 42:5, 6. Psalm 22:6. 2 Corinthians 12:11. For the more grace there is, there is the more knowledge of God and of one's self; which are two boundless depths, the one of glory, the other of sin.
THIRDLY, I shall show the causes of this growth.
1. Union with Christ. John 15:4. 'As the branch cannot bear fruit of itself, except it abide in the vine: no more can you, except you abide in me.' He who is not united to Christ can never grow in grace, more than a branch that does not knit with the stock. But where the Lord takes hold of the soul by his Spirit, and the soul takes hold of Christ by faith, there is an union whereby they become members of Christ, and their growth is secured.
2. Communion with Christ, John 6:57. 'He who eats me, oven he shall live by me.' He is the fountain of the saints life, who gives it them, and more abundantly. He is he head of influences, by which they are made to increase in grace, as the sap from the root and stock makes the branches to grow. And this communion they have with him.
(1.) In ordinances, public, private, and secret, so that they are made to grow by the fatness of his house, Psalm 92:13. 'Those that be planted in the house of the Lord, shall flourish in the courts of our God.' The word edifies them, Isaiah 55:10, 11. The sacraments strengthen and confirm them, as they did the eunuch, who went on his way rejoicing, Acts 8:39. Prayer and other holy exercises profit them, to their spiritual increase. But all by the influences of his Spirit in them, Isaiah 44:3, 4.
(2.) In providences. Mercies are blessed to them for this end, Isaiah 66:11, 12 crosses, John 15:2. 'Every branch that bears fruit, he purges it, that it may bring forth more fruit.' And often have the people of God grown most under the weight of afflictions. But this also is by communion with Christ in them, Philippians 1:19. I know that this shall turn to my salvation—through the supply of the Spirit of Jesus Christ.'
FOURTHLY, I proceed to show the difference between true and false growth. As hypocrites may have seeming grace, though not real, so that seeming grace may grow, Matthew 13:5. There is a twofold difference.
1. True Christian growth is universal, Ephesians 4:15. False growth is only in some particular things. The true Christian grows in all the parts of spiritual life proportionably; for all the graces of the Spirit are linked together, so that when one grows, they all grow. Such a difference there is between them as between a well thriving child and a rickety one. The former grows proportionably in all the parts, the body, legs, arms, etc. The other grows too, but grows not so; the head grows big, but the body grows not. So the hypocrite may get more knowledge, but no more tenderness, holiness, etc. He is not outwardly, but inwardly cold, as to the life of religion.
2. The hypocrite soon comes to a stand, the Christian goes on to perfection, Luke 8:14. Philippians 3:13, 14. They have their measure; and when they have come to that, they stand like the door on the hinges; but the true Christian is going on, laboring to be holy as God is holy, 1 John 3:3. 'Every man that has this hope in him, purifies himself, even as he is pure.'
FIFTHLY, I am to show, whether true grace grows always.
1. It does not always grow, nor at every particular season. It has its winters and decays, as well as its spring and growing times, Revelation 2:4. 'I have somewhat against you, because you have left your first love.' Yet,
2. It never decays utterly, 1 John 3:9. 'Whoever is born of God, his seed remains in him.' The flame of it may go out, but there is always a live-coal left, though under the ashes, which the influences of the Spirit will blow up again. It will not always be winter, Hosea 14:7. 'They that dwell under his shadow shall return, they shall revive as the corn, and grow as the vine.'
3. A Christian may be growing, and yet not be sensible of it. If one judge of his case by present feeling, he may be mistaken, Mark 4:27. If one fix his his eyes on the sun, or a tree, he cannot perceive the one moving, or the other growing. But compare the tree with what it was some years ago, the place where the sun now is, with where it was in the morning; so shall you know the remarkable difference. And the very same difference may be observed in the growth of a Christian.
Again, the growth is not to be measured only by the top, but by the root too. If a tree be taking with the ground, and spreading its roots there, it is surely growing. And though Christians may want the consolations and flashes of affections they sometimes had; yet if they be growing in tenderness, humility, self-denial, etc. it is true Christian growth.
Inference. 1. This may cause fear and trembling to,
1. Apostates, who instead of growing are gone back to their former courses of profaneness and impiety. Fallen stars were never stars but in appearance, and fearful will be their doom, Hebrews 10:38. 'If any man draw back, my soul shall have no pleasure in him.'
2. Those who are at a stand in the way of religion. They have come up to a form of godliness, and they are like the door on the hinges. They are not striving to be forward in mortification.
3. Those who are growing worse instead of growing better. They are like dead trees; summer and winter is alike to them; they are never the better for all the warnings from the Lord's word or providence: but whatever God says by providences or ordinances, they go on their own way, adding one sinful step to another.
Inference. 2. Improve ordinances for spiritual growth. O! it is sad to be sitting under means of grace, but never growing. This is the ready way to provoke the Lord to remove ordinances.
Inference. 3. Let the least spark of true grace be nourished, for it will grow, Isaiah 42:3.
Inference. 4. Lastly, Labor to be growing Christians.
II. OF PERSEVERANCE IN GRACE
'Perseverance in grace is another benefit flowing from, or accompanying justification'
Here I shall show,
1. What this perseverance is.
2. How it is to be understood.
3. That the saints shall persevere to the end.
4. What are those things which make hypocrites fall away, but over the belly of which saints persevere.
5. The grounds of the perseverance of the saints.
6. The means of perseverance.
7. Lastly, Apply.
FIRST, I shall show what this perseverance is. To persevere is, to continue and abide in a state into which one is brought. And this perseverance is a firm and constant continuance in the state of grace, even to the end of one's life, Matthew 10:22. Colossians 1:23. It is opposed to total apostasy, and utter falling away from grace. It is continuing and holding on, joined to a good beginning.
SECONDLY, I am to show how this perseverance is to be understood.
1. It is not to be understood of all who profess Christ. Hypocrites may be seeming saints, and may have seeming grace, which may blaze for a while, and afterwards be quite extinguished, totally and finally lost, John 6:66. There are temporary believers, who continue for a while, but having no root, do wither quite away, Matthew 13:21. Mere out side Christians, and Christians in the letter, may so apostatize, as to lose all, and never recover.
2. It is to be understood of all real saints, those who are endowed with saving grace. Those who, by virtue of regeneration, may call God their Father, as well as the church their mother, shall abide in his family, and never fall out of it, John 8:35. Though the counterfeit of grace may be utterly lost, yet real grace cannot. We own,
(1.) Saints may lose the evidence of grace, so that they cannot discern it in themselves. Thus it may suffer an eclipse, Isaiah 50:10. Sometimes a child of God not only believes, loves, etc. but knows he does so: but at other times it may be out of his sight, so as he may apprehend he has none. The jewel may fall by, though it cannot fall away; and the spiritual husband may lock up himself in his chamber from his spouse, though he never quite leaves the house.
(2.) Saints may lose the exercise of grace, Canticles 5:9. Though the holy fire be not quite put out, yet it may cease to flame for a while; though they have spiritual armor lying by them, they may be so benumbed with the prevailing of corruption, that they cannot wield it. Wise virgins may slumber and sleep as well as the foolish.
(3.) They may lose much of the measure of grace they have had. True grace, though it cannot die out, yet is subject to languishing and decays in the strength thereof, Revelation 3:2. They may lose much of their love to God and one another, Revelation 2:4 much of their former tenderness, as David's heart smote him when he cut off the lap of Saul's garment, but afterwards was guilty of murder and adultery; much of their liveliness in duties, Revelation 3:2 and so of other graces. But,
(2.) Saints can never lose grace finally, so as never to recover it, 1 Peter 1:5. John 6:39. No doubt a child of God may stray away from the Lord as well as another? but though a servant may go, and never return to the house, yet a son will be sought out and brought back again, Psalm 119 ult. John 13:35. 'And the servant abides not in the house forever; but the son abides ever.' So however far the saints may go wrong, the Lord will recover them.
(2.) Saints never lose grace totally neither; they never lose it altogether, though forever so short a while, 1 John 3:9. Their lamp may burn dim, but it is never quite put out; they may fall back, fall very low, so as themselves and others may have little hope of their recovery, but they never fall off, never fall away, Psalm 37:24. 'Though he fall, he shall not be utterly cast down: for the Lord upholds him with his hand.
Both these hold true of relative grace; that is, there is no falling out of the state of justification, adoption, union with Christ, peace with God, the love of God, etc. and of inherent grace, faith, love, the fear of God, etc.
THIRDLY, I proceed to show that the saints shall persevere to the end. This is evident from,
1. The Lord's own promises. He has said it, and will he not do it? John 10:28, 29. Psalm 125:1. 'They that trust in the Lord shall he as Mount Zion, which cannot be removed, but abides for ever.' It is true they have many enemies that watch to do them mischief, but the Lord has promised to guard them, Isaiah 27:3. 'I the Lord do keep it, I will water it every moment; lest any hurt it, I will keep it night and day.' They may fall into sin, and provoke the Lord to anger against them; but he has promised, that though he lay his hand on them, he will not lift his love off them, Psalm 89:31–34. Though they may be forsaken, yet it shall neither be total nor final, Isaiah 54:7–10.
2. From the saints' confidence of perseverance and eternal life. How confident was Asaph, Psalm 73:24. 'You shall guide me with your counsel, and afterwards receive me to glory?' If the saints could fall away from grace, how could they 'rejoice in hope of the glory of God? Romans 5:2. How could Paul triumph over 'death, life, angels, principalities, powers; things present and to come, height, depth,' etc? Romans 8:38, 39. Confidence in their own management, is not the way of the godly. Proverbs 28:26. 'He who trusts in his own heart is a fool.'
3. Lastly, According to the scripture, perseverance is a discriminating mark between the elect and non-elected, Matthew 24:24 as also between real saints and hypocrites, Luke 8:13, 14, 15. 1 John 2:19. From whence we may gather, that the utter apostasy of the elect saints is impossible in respect of the decree of God; that those who get true grace, keep it to the end, while others lose theirs; and that they who utterly apostatize, never were true saints.
FOURTHLY, I shall show what are those things which make hypocrites fall away, but over the belly of which saints persevere. In the general, there are three things.
1. Satan's temptations, 1 Peter 5:8. He is a subtle, powerful and malicious enemy, a liar and murderer from the beginning. Whatever hopeful signs are found about any, he sets himself to rob them of them, for their ruin. He seeks to set the hypocrite and the sincere through the wind, and prevails to blow away the one, but not the other. By a miracle of grace, the saints are preserved amidst his fiery darts, Luke 22:32.
2. The world's snares. While professors are in the world, there are snares to catch them, and carry them off the way.
(1.) The world's prosperity is a great snare, and makes many apostates, Proverbs 1:32 and 30:9. But true grace will hold out against it, Canticles 8:7.
(2.) Its adversity. Tribulation and persecution offends the temporary believer, and makes a scattering among Christ's summer-friends, Matthew 13:20, 21. But the true Christian will weather out the storm, Job 17:9. 'The righteous also shall hold on his way, and he who has clean hands shall wax stronger and stronger.' Poverty strips many of their religion, but not a true saint, Revelation 14:4.
(3.) The example of the world; the torrent of an ungodly generation strips many of their form of godliness, Matthew 24:12. 'Because iniquity shall abound the love of many shall wax cold.' But the saints shall not be carried away with the stream, Psalm 12:7. 'You shall keep them, O Lord, you shall preserve them from this generation forever.
3. Lastly, The corruptions and lusts of the heart. These betray the hypocrite into apostasy, Jeremiah 4:3. Compare Luke 8:14. Lusts lulled asleep for a while, but not mortified, rise up and make shipwreck of many souls. But true grace is never quite expelled by the flesh's lustings against it; but by the power of God is preserved, like a spark of fire in the midst of an ocean.
FIFTHLY, I proceed to show the grounds of the perseverance of the saints.
1. The unchangeable decree of God's election, flowing from the free and unchangeable love of the Father to them. Electing love is free love, and also unchangeable, Jeremiah 31:3. 'I have loved you with an everlasting love; therefore with loving-kindness have I drawn you.' And God's purpose of grace and salvation cannot be disappointed, 2 Timothy 2:19. 'The purpose of God stands sure, having this seal, The Lord knows them that are his.'
2. The merit and intercession of Christ the Son. He redeemed them by paying a full price, which must be lost, if they be lost, 1 Peter 1:18, 19. And 'he ever lives to make intercession for them,' Hebrews 7:25.
3. The perpetual abiding of the Spirit in and with them, John 14:16 which secures their union with Christ, and the preservation of the seed of grace, 1 John 3:9.
4. Lastly, The nature of the covenant of grace, which is furnished with such pillars as the first covenant had not, namely, the promises of perpetual conservation in the state of grace, Jeremiah 32:40. 'I will make an everlasting covenant with them, that I will not turn away from them, to do them good: but I will put my fear in their hearts, that they shall not depart from me.'
SIXTHLY, I shall show the means of perseverance. Let none think that they may live carelessly, having once got grace, because it cannot be lost: for besides, that one's giving himself quite up to such an opinion and course is inconsistent with saving grace, God has joined together the ends and means, and none shall separate them, Acts 27:22. 'And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.'—Compare verse 31. 'Paul said to the centurion and to the soldiers, Except these abide in the ship, you cannot be saved.' Now, in the general, these are,
1. God's ordinances and providences. He makes use of both to keep the feet of his saints, John 15:2.
2. The duties of religion, and exercise of the graces, faith, fear, watchfulness, etc. 1 Corinthians 10:12. 'Wherefore let him that thinks he stands, take heed lest he fall.'
I shall conclude with a few inferences.
Inference. 1. Would you have a treasure which you cannot lose? then get grace. You may lose your worldly treasures, comforts, and enjoyments; the world's good things may go.—But grace is durable.
2. Take heed to yourselves and beware of apostasy; for it is not the beginning well, but holding on to the end, that will secure your salvation, Matthew 10:22. 'He who endures to the end shall be saved.' Beware lest Satan, the world, and your lusts, beguile you, and you lose all you have wrought, 2 John 8.
3. As ever you would persevere, look well to the foundation of your religion; for sincerity will last, but hypocrisy is a disease in the vitals that will end in death. The builders endeavor to lay the foundation fast and securely, and then they are sure the super-structure they raise upon it shall stand firm. Therefore lay the foundation well, and you may be assured that the building shall weather all storms.
4. Lastly, Let those whose care it is to be found in Christ, and to live to him in all the duties of piety and righteousness, be comforted amidst all their temptations, snares, and corruptions, in that God who has begun the good work, and will perfect it, Philippians 1:6.
OF THE BENEFITS WHICH BELIEVERS RECEIVE AT DEATH
PHILIPPIANS 1:21.—To me—to die is gain.
ALL must die; but as men's lives are very different, so their account in death also. To an ungodly man death is a loss, the greatest loss: but to a believer it is gain, the greatest gain.
Paul was now a prisoner in Rome, and his case in itself was doubtful whether it would terminate in life or death, (though he was assured it would not be death at that time, verse 25.) But having taken a view of both, he does in the text, in his own person, give us,
(1.) The sum of a believers life, that is, Christ. As all the lines drawn from the circumference meet in the center, so the whole of a believer's life in Christ, his honor being the scope of all.
(2.) His estimate of a believer's death; he will not be a loser, but a gainer by it: it brings him in many benefits, and so is a gainful exchange.
The doctrine of the text is,
DOCTRINE. 'Death is gain to a believer.'
In discoursing this doctrine, I shall show,
I. In what respect death is gain to believers.
II. How it comes to be gain to them.
III. Deduce an inference or two.
I. I am to show in what respects death is gain to believers. It is so in respect of their souls and their bodies.
FIRST, In respect of their souls. It separates their souls from their bodies, but not to their loss, but to their gain.—It is with the souls of believers at death, as with Paul and his company in their voyage, Acts 27. The ship broke in many pieces, but the passengers came all safe to land. So when the eye-strings break, the speech is laid, the last pulse beats, the last breath is drawn, the soul escapes, and gets safe away out of the troublesome sea of this world, into Immanuel's land. Now, there is a twofold gain or benefit which the souls of believers receive at death, namely perfection in holiness, and immediate entering into glory.
First, Perfection in holiness, Hebrews 12:23.—'The spirits of just men made perfect.' In regeneration the elect get a new nature, which is a holy nature, 2 Peter 1:4; but much of the old nature still remains. Then grace is planted in them by the Spirit. It grows up in the gradual advances of sanctification; but at death it is perfected, they are made perfectly holy. This perfection consists in two things.
1. A perfect freedom from sin, Ephesians 5:27. The spiritual enemies they see today, they shall never see more, when once death has closed their eyes. Many a groan and struggle there is now to be free of sin, but still it hangs about the believer. Sometimes he gets his feet on the neck of his lusts, but they rise up again upon him: therefore he is never in safety to let down his watch, or to lay by the sword of the Spirit. The spiritual bands are never quite off here; but then it will be said, 'Loose him and let him go.' At death the saints shall be free,
(1.) From all commission of sin, Revelation 21:27. In the earthly paradise, sin was found, there Adam broke the whole law; but into the heavenly paradise no sin can enter. Not a vain thought shall ever go through a believer's heart more; there shall be no more temptation to sin, nor the least inclination to it.
(2.) From the very indwelling of sin. The body of death shall go out with the death of the body, and, then shall the desire be answered, 'Who shall deliver me from the body of this death?' Sin's reigning power is broken in sanctification: yet it still abides as a troublesome guest; but at death it is plucked up by the roots. It is like the house under the law infected with the leprosy, for the removal of which the stones were carried to an unclean place.
(3.) From a possibility of sinning, Revelation 3:12. 'Him that over-comes will I make a pillar in the temple of my God, and he shall go no more out.' The first man in paradise, yes the angels in Heaven until they were confirmed, were but as reeds liable to be shaken with the wind of temptations as the doleful event made appear. But by death putting an end to the believer's probationary life, he becomes a pillar in the temple of God, which can never more be moved.
2. In the arrival of their holiness at the highest pitch they are capable of, Ephesians 4:13. Now every sincere soul has a perfection of holiness in respect of the parts thereof; they are like little children who have all the parts of a man, but none of them grown to their utmost pitch; but then they will have a perfection of degrees, answering to the holy law in all points, like men who are come to their full growth. Sincerity shall then be turned to legal perfection.
(1.) Their understandings shall be perfectly illuminated, 1 Corinthians 13:12. 'For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known.' There shall then be no more complaints of weakness of knowledge in them who in their life were the weakest of all saints. There shall not be the least remains of darkness there, but a full sunshine shall be in them.
(2.) Their wills shall be perfectly upright, so that they shall will nothing but what is good, and that without the least bias to the other side, Revelation 21:27. A perfect conformity shall then be between God's will and theirs, without the least possible jarring, 1 John 3:2.
(3.) The executive faculty shall then perfectly answer their will, readily and with all imaginable ease and delight, Matthew 6:10. Now the believer is often in the dark, he knows not what to do. Sometimes when he knows his duty, he has no will to it; there is a great aversion and backwardness that he has to strive with. Oft-times, when he would gladly do it, he cannot, Matthew 26:41. 'The Spirit indeed is willing, but the flesh is weak.' But then there shall be no more such impotency; he will be able to do whatever he will, and will nothing but what is good.
Secondly, Immediate entering into glory. As Pharaoh's jailor opening the prison-door to the butler, let him out into the court; so death letting the soul out of the body it goes to glory. Christ said to the thief on the cross, 'This day shall you be with me in paradise,' Luke 23:43. So death is to them the beginning of an immortal life; a strait entry by which they go out into the heavenly paradise; the ship by which they are transported into Immanuel's land. Here consider,
1. The glory they enter into. They pass after death into,
1st, A glorious place, namely, Heaven, the seat of the blessed, 2 Corinthians 5:1. It is Christ's Father's house, where their room is ready for them, when they have no more place on earth, John 14:2. 'In my Father's house,' says Christ, 'are many mansions: I go to prepare a place for you.' The place which has no need of the sun and moon, but the glory of God lightens it, Revelation 21:23. Behold the outside bespangled with sun, moon, and stars; how glorious must it be within!
2dly, A glorious society, namely, the society of other saints gone before them, 'The general assembly and church of the first-born which are written in Heaven,' Hebrews 12:23 the society of the holy angels, ib. the society of the glorious Mediator, his Father, and Holy Spirit, even the blessed Trinity, John 17:24. Hebrews 12:23, 24. It is a glorious society they are admitted into.
3dly, A glorious state. This is 'the house in the heavens, eternal, not made with hands,' 2 Corinthians 5:1. It is a glorious state the soul enters into, a glory God puts on the souls of believers when out of the body. It is what eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive; it is what we cannot make language of.—It is a state of rest and perfect blessedness.
2. That they immediately after death pass into it, and do not abide any where else, and sleep until the day of judgment, as some profane men would have it, is clear. For,
(1.) Scripture instances plead this. So to the thief upon the cross it was said, 'This day shall you be with me in paradise,' Luke 23:43. So of Lazarus it is said, that 'he was carried by the angels into Abraham's bosom,' Luke 16:22. And if it be a parable, as most likely it is, it is the more full to the purpose. And there is the same reason for all the saints as for one, they being all as ready at death as ever they will be, working-time for preparation being then over, John 9:4.
(2.) There is no middle state; but when the saints put off the body, they put on glory, 2 Corinthians 5:1, 2. When they are 'absent from the body,' they are 'present with the Lord,' verse 8. When they 'depart,' they are 'with Christ,' Philippians 1:23. When they die, they 'enter into peace' and rest, Isaiah 57:1 the 'rest remaining for the people of God,' Hebrews 4:9.
(3.) Lastly, The contrary doctrine is utterly inconsistent with the blessed state the scriptures ascribe to believers after death, Revelation 14:13. 'Blessed are the dead which die in the Lord, from henceforth: Yes, says the Spirit, that they may rest from their labors.' And it is inconsistent with believers their desire of death, that they may be with Christ in glory, 2 Corinthians 5:1, 2. Philippians 1:23. What was to make Paul in that strait? if he could not be with Christ before the general judgment, he would have chose rather to have lived until then, that he might have been with him in some sort, than to have died.
SECONDLY, In respect of their bodies, death is gain.—They must lie down in a grave; but death,
1. Cannot harm them, nor bring them to any real loss to be lamented. For,
(1.) Their dead bodies are still united to Christ. Though death separate their souls from their bodies, it cannot separate them from Christ, even every part of their body from another, 1 Thessalonians 4:14. They are members of Christ still, though in a grave, Romans 8:11. 'Our friend Lazarus is dead,' said Christ.
(2.) They cannot be held there forever. It is but until the resurrection, Job 19:26. The saints' dust is precious, locked up in the grave as a cabinet, until the Lord have further use for it. They are his precious fruit, that lie mellowing in the grave, and ripening for a glorious resurrection.
2. It is a real gain to them, in respect their graves are the places of their rest; not their prison, but their beds of rest, wherein they are to rest until the morning of the resurrection. The soul is the man, and it enjoys the glory of Heaven; mean while the body rests in the grave, where it will enjoy a profound and tranquil repose, until it be united to the soul at the time when the dead in Christ shall rise from their long sleep.
II. I come to show how death comes to be gain to them. It is a rest.
1. From all the ordinary troubles and afflictions of this life, Revelation 14:13 forfeited.
2. From all persecutions and hardships from men for the cause of Christ, Job 8:17. 'There the wicked cease from troubling; and there the weary be at rest.'
I shall conclude with a few inferences.
Inference. 1. That the saints may be encouraged and stirred up to press after perfection in holiness, since they shall certainly obtain it at length, Philippians 3:13, 14.
2. The wicked shall come to a perfection, so to speak in their wickedness, and immediately pass into Hell, Luke 16:22, 23.
3. There is no purgatory nor middle state between Heaven and Hell.
4. The toils and troubles of the world, that find men in the way of the Lord, should not discourage them, or carry them off their way, since they will all soon have an end.
5. There is no reason to mourn for the death of godly relations, as those who have no hope, 1 Thessalonians 4:13.
6. Lastly, A dying day is the best day for a believer that is in all his life, Ecclesiastes 7:1. It is their marriage, home-coming, and redemption day.
OF BENEFITS AT THE RESURRECTION
HEBREWS 11:35.—That they might obtain a better resurrection.
IN this chapter the apostle brings in a cloud of witnesses to the truth and excellency of religion, and the power of faith, showing the great things faith can do, and also can suffer. In this verse we have an instance of each kind.
(1.) Faith got back the dead, in the case of Elijah and the widow of Serapta's dead son, 1 Kings 17:22, 23 and of Elisha and the Shunamite's son, 2 Kings 4:35, 36. Herein the faith of the prophets, and the faith of the women too, was active, though the former was more strong than the latter.
(2.) Faith made constant martyrs, helped them to bear most cruel tortures even to death, refusing deliverance on sinful terms; which seems to respect the martyrs of the Jewish church under Antiochus Epiphanes. What carried them up was the faith of a better resurrection. Hence two things they had the faith of.
1. Of a resurrection, that there would be a resurrection of the body; that they and their enemies, and all mankind, after death, would rise again.
2. Of a resurrection for themselves, better than that deliverance from death which their enemies offered them.—They saw by an eye of faith a glorious resurrection abiding them and all the people of God, attended with so many glorious benefits as might counterbalance their heaviest sufferings.
The text affords this doctrine, namely,
DOCTRINE. 'Believers shall obtain a resurrection from the dead, attended with such glorious benefits, as the faith of the same may animate them to endure the most cruel sufferings for Christ.'
Here I shall,
I. Touch a little on the doctrine of the resurrection in general.
II. Consider the resurrection of believers, that better and glorious resurrection.
III. Apply.
I. I shall touch a little on the doctrine of the resurrection in general. And I shall show,
1. That there shall be a resurrection of the dead.
2. Who shall be raised.
3. What shall be raised.
4. The Author of the resurrection.
First, I am to show, that there shall be a resurrection of the dead. This is a fundamental article of the Christian faith, the denying of which is subversive of the foundation of Christianity, 1 Corinthians 15:13, 14. 'But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain.' It is a point of faith which we owe to revelation, that reason must assent to as highly reasonable when proposed, Acts 26:3. Two things are the causes of men's disbelieving it, ignorance of the scriptures, and the power of God, Matthew 22:29. Accordingly there are two things that will clear it.
1. God is able to raise the dead; the resurrection is within the compass of the almighty arm. Man dying, his soul does not die; and though his body be dissolved, it is not reduced to nothing; if it were, God could make it over again. But the particles which make up the body do remain. And,
(1.) Omniscience knows what they are, and where they are. If the dust of a thousand generations were jumbled together, Omniscience can separate them. An expert gardener having a hundred different seeds in his hand, can distinguish between seed and seed; and why not an omniscient God between dust and dust?
(2.) Infinite power can join them altogether which belong to one man's body, and so make it up what it was, and join the soul again to the body raised up, Luke 1:37. He made the world of nothing, and he can reform man's body of pre-existent matter. As the watchmaker takes down the watch, and sets every piece in its proper place, so can God man's body.
2. God has positively told us, that he will do it, John 5:28, 29. 7:39.
Secondly, I proceed to show, who shall be raised. Here two things are to be observed.
1. Those who shall be alive at the coming of Christ, as they shall not die, so they cannot rise from the dead. They shall undergo a sudden change, whereby the qualities of their bodies shall be altered, so as it shall be to them instead of death and resurrection, 1 Corinthians 15:51, 52.
2. All that ever had life and died, men and women, old and young, godly and ungodly, shall rise again, Acts 24:15; Revelation 20:12. If they once had a soul united to their body, though the belly was their grave, they shall partake of this resurrection. The sea and the earth are God's stewards, which shall then be called to give back what they got a-keeping.
Thirdly, I shall show, what shall be raised. The self-same bodies for substance that died, shall be raised again, though with very different qualities; yet it shall be the very same body that was laid in the grave, and not another. For,
1. The scripture is very plain for this. It is 'this corruptible that puts on incorruption, and this mortal that puts on immortality,' Corinthians 15:53. 'Though after my skin (says Job), worms destroy this body, yet in my flesh shall I see God,' Job 19:26.
2. The equity of the Judge requires it. An equitable judge does not suffer one to fight and another to get the reward; and therefore he will make those bodies which are the temples of grace, the temples of glory. Nay, they are Christ's members, and so cannot perish. Neither can it be that one body sin, and another suffer in Hell.
3. The nature of resurrection requires it; for that would not be a rising again, but a new creation. Death is sleep to the godly, the resurrection an awaking, a change of the vile body, Philippians 3:21.
Fourthly, I come now to show, who is the author of the resurrection. It is the work of God alone, and above the power of any creature whatever. It is one of those works that are common to the Trinity. To the Father, 1 Corinthians 6:14. 'God has both raised up the Lord, and will also raise up us by his own power;' The Son, John 5:28. 'The hour is coming in the which all that are in the graves shall hear his [Christ's] voice.' The Holy Spirit, Romans 8:11. 'If the Spirit of him that raised up Jesus from the dead, dwell in you, he who raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwells in you.'
II. The second general head is, to consider the resurrection of believers, that better and glorious resurrection. And this I shall do, 1. In itself. 2. In its consequents.
FIRST, I shall consider the resurrection of believers in itself, and here I shall show,
1. Some things that ensure the blessed resurrection of believers.
2. How they shall be raised.
3. In what case they shall rise.
4. The particular qualities of their bodies at the resurrection.
First, I shall take notice of some things that ensure the blessed resurrection of believers.
1. God's covenant with believers, which is with their whole man, comprehending their bodies as well as their souls, which by virtue thereof are temples of the Holy Spirit, Matthew 22:32. 'God is not the God of the dead but of the living.'
2. The end of Christ's death, which was to destroy death, Hosea 13:14. 'O death, I will be your plagues; O grave, I will be your destruction.' How else would be accomplished his swallowing up death in victory, if death kept those that are his forever? No; this is the last enemy, 1 Corinthians 15:25, 26. And when the resurrection comes, and not until then, will that victory be complete, verse 54.
3. The resurrection of Christ. He was the first-fruits from death. his people the harvest that must follow, 1 Corinthians 15:22, 23. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits, afterward they that are Christ's at his coming.' He rose as a public person, and so has got up above death in their name, Ephesians 2:6. 'Has raised us up together, and made us sit together in heavenly places in Christ Jesus.'
4. Their union with Christ, Romans 8:11 forfeited. He has redeemed their bodies as well as their souls, and therefore they expect the redemption of their bodies, Romans 8:23; and has united them to himself, Ephesians 5:30. Now, since the head lives, the members shall live too; as when the head gets above the waters, the members follow.
Secondly, I am to show, how believers shall be raised. The wicked shall be raised by the power of Christ as a just Judge. The divine power that shut them up in the grave as in a prison, will bring them out, in order to their receiving the last sentence, to enter into the prison of Hell.
But the godly shall be raised by virtue of the Spirit of Christ, that bond of union between Christ and those blessed bodies; so that it shall be to them as a pleasant awakening out of sleep. As an awakening man draws his limbs to him, so will their raised head draw them to him out of their graves, Romans 8:11.
Thirdly, I shall show, in what case they shall rise.
2. Happily, as rising to life, eternal life, when others rise to their eternal ruin, Daniel 12:2. That will be the happiest day that ever their eyes saw. The day of their death was better than that of their birth; but they of their resurrection will be the best of all.
2. Joyfully, Isaiah 26:19. 'Awake and sing, you that dwell in dust.' That is the way wherein Christ's bride rises out of her bed for the marriage. Jonah had a joyful outgoing from the whale's belly, Daniel out of the den, and Pharaoh's butler out of the prison: but what are all these to the joys at the resurrection of believers? Their doubts and fears died, and lay down with them, but they shall not rise with them. When the soul comes out of Heaven, and the body out of the grave, what a joyful meeting will there be of the blessed couple!
3. Gloriously, being made like unto Christ's glorious body, Philippians 3:21. However mean they were while in the world, or ignominiously treated in life or in death, they shall have a glorious resurrection.
Fourthly, I shall show, what shall be the particular qualities of the bodies of believers at the resurrection. The bodies of the saints shall be raised.
1. Incorruptible, 1 Corinthians 15:42. Now the members of their living bodies, are liable to corruption, when they die all putrefying together; but then they will never more be liable to putrefaction; never more liable to sickness, death, nor the least pain, to wearing or wearying. There will then be no outward violence, no inward cause of uneasiness.
2. Glorious, verse 43. The most hard favored saint will outstrip the now greatest beauty. The seat of that beauty will not be the face but the whole body, Matthew 13:43. There shall be no defects nor deformities in those bodies; Isaac shall no more be blind, nor Jacob halt; Leah shall not be tender eyed, nor Mephibosheth lame of his legs.
As the artificer melts down the misshapen vessel, and casts it over again in a new mold; so does the Lord with the bodies of the saints.
3. Powerful and strong, ib. There will be no more feebleness and weakness. The weak shall be as David, and the house of David, shall be as God. They shall be able to bear out in continual exercise without wearying, and to bear the weight of glory, for which the flesh and blood of a giant would now be too weak.
4. Lastly, Spiritual, verse 44. That is, like spirits.
(1.) In that they shall need none of the now necessary supplies of nature, meat, drink, etc, Matthew 22:30 full without meat, warm without clothes, healthful without physic.
(2.) Active and nimble like spirits. So they shall meet the Lord in the air, and like so many eagles gather together, where the carcass is.
Inference. 1. Fearful will the doom of persecutors be.
(2.) The saints may be encouraged to suffer for Christ.
(3.) Faith and holiness is the best way to beauty.
(4.) Let this allay the believer's fear of death, Genesis 46:3, 4.
(5.) Let this comfort him against sickliness of body;
(6.) and under the death of godly relations.
(7.) Rise from sin, and glorify God with your bodies and souls.
SECONDLY, We are now to consider that better resurrection in the consequents thereof, or what shall follow thereupon, the which the martyrs in this case had in their view.
Here I shall show,
1. The consequents thereof before the judgment.
2. At the judgment.
3. After the judgment.
First, I shall show the consequents of this better resurrection before the judgment. There are two benefits which believers have from Christ between the resurrection and the judgment. We left them raised up out of their graves in glory. Now,
1. They shall be gathered together from all corners of the earth by the ministry of angels, Matthew 24:31. By the glorious gospel having its efficacy on them, they were separated from the world in respect of their state and manner of life, but still abode among them as to their bodily presence, and some of them at a great distance from the rest: but then they shall not only be visibly distinguished from the reprobate by the shining glory upon them, while the faces of the rest are covered with blackness; but these fair ones shall all be gathered into one glorious company, out from among the wicked, by the ministry of the holy angels, Matthew 13:48, 49.
2. While the wicked are left on the earth, they shall be caught up in the clouds to meet the Lord in the air, 1 Thessalonians 4:17. Those who are found alive, and those who are raised out of their graves, shall ascend in one glorious body; by what means, the Lord himself knows; but he who made Peter walk on the water, can cause them make their way like eagles through the air. And they shall meet the Lord there to welcome him at his second coming, while others shall be filled with dread of the Judge and also to attend him for his honor, as the angels also do.
Who can sufficiently conceive the glory of these benefits, by which their happiness is so far carried on?
Secondly. We shall view the consequents of this resurrection at the judgment.
The throne being erected, and the glorious man, Christ, the Judge of the world, being set down upon it, and the parties brought into court before him to be judged, the wicked as well as the godly.
1. The glorious company of believers, being separated from the black howling company of the wicked in that day, shall be set on the right hand of the Judge, while the wicked shall be set on his left hand, Matthew 25:32, 33. They shall then have the most honorable place; and then will there be a mighty turn; many of the right hand-men of the world will get the left hand, and contrariwise.
2. They shall be openly acknowledged by Jesus Christ, their Lord and Judge, Matthew 10:39. Consider,
1st, What it is for Christ to acknowledge them. It is to own them for his own, to acknowledge the relations they stand in to him, Malachi 3:17. 'They shall be mine,' that is, owned to be so. To the wicked he will say, he 'knows them not:' he will reject all their pretensions to him: but as for believers, he will own and acknowledge them in all the relations with which faith invested them; he will acknowledge the fair company for his contracted spouse, his children, his members, even them, and every one of them.
2dly, How he will acknowledge them then. He will do it openly, most publicly and openly. Consider here,
(1.) Our Lord Jesus acknowledges all that are his, even now in this life, not only in his own breast, by looking on them as his; but before his Father, in whose presence he appears making intercession for them as his own, John 17:9, 10. He does it also by the testimony of his Spirit to their sonship, Romans 8:16; by the seal of his own image set upon them, and by many signal appearances of his providence for them.
(2.) He will then acknowledge them in a quite other and open manner, before many witnesses, so as men and devils shall be obliged to understand, that these are they whom the King on the throne delights to honor. He will do it before his Father, and the angels of Heaven, Revelation 3:5 in effect saying to his Father, 'Behold me, and the children you have given me.' He will acknowledge them in their own hearing, and the hearing of all the world, Matthew 25:34.
(3.) They shall be openly acquitted by the Lord in that day, by the sentence solemnly passed in their favor, whereby also they are adjudged to life, Matthew 25:34. 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.' Consider here,
1st. What they shall be acquitted from. They shall be acquitted from all the guilt of all their sins, and forever discharged from all punishment for them, Acts 3:19. The mouths of all accusers shall be finally stopped, and the white stone shall then be given in a way of eminency.
2dly, Are they not acquitted now? Yes, they are in the first moment of believing acquitted of the guilt of eternal wrath forever, Romans 8:1; and on their fresh application to the blood of Christ for their after sins, they likewise are blotted out, 'Forgive us our debts as we forgive our debtors.' And at death they get their acquittance too, Hebrews 9:27. Yet at the general judgment they are acquitted likewise.
3dly, Wherein does their acquiytance now and at that day agree and differ.
(1.) They agree,
[1.] In the substance of the acquittance, which is the same now and hereafter, from the guilt of sin, and punishment thereof.
[2.] In the ground of it: it proceeds in both upon the merits of Christ, Ephesians 1:7 and not on works, which are brought in at the last day as evidences of their faith, not as causes of their justification.
(2.) They differ,
[1.] In respect of openness. Now they are acquitted in the world, Romans 8:1 where yet they have much ado to read it sometimes; in their own consciences, 1 John 3:21 which they themselves only can understand; but then from the throne, in the presence of angels and men.
[2.] In respect of assurance and comfort. Of the former a believer may doubt, but not of the latter.
[3.] In respect of fullness. In the last day they are acquitted from all effects of sin whatever, their bodies being, never to die more: and joined to their souls, never to be separated more; but not so in the former.
4thly, Why shall they be openly acknowledged and acquitted at the last day? He will do it,
(1.) To wipe off, with his own fair hand, all the foul aspersions which the hypocrites and profane did cast upon them in this world, Isaiah 66:5. Many a time the Lord's dearest children are made to lie among the pots, blackened with ill names, reproaches, etc. But then they shall be 'like doves whose wings are covered with silver, and their feathers with yellow gold.'
(2.) To give them a reward of grace, for their confessing him before the world, cleaving to his truths and ways, in the midst of an adulterous generation, and their not denying him on whatever temptations, Matthew 10:32. 'Whoever shall confess me before men, him will I confess also before my Father which is in Heaven.' Compare 2 Timothy 2:12, 'If we deny him, he will also deny us.' The prospect of this made the martyrs cleave to him in the face of cruel deaths.
(3.) To seal the end of all their own doubts, jealousies, and fears, 1 Corinthians 4:4. Many a time it is a question with the believer, whether he belongs to Christ or not: even when he has in all sincerity embraced the covenant, yet these like so many ghosts haunt him. No doubt by that time they will all be gone, but by this acknowledgment their departure will be sealed.
(4.) For the increase of their joy, and the shame of their enemies, Isaiah 66:5.
4. They shall be adjudged to everlasting life, and solemnly invited to enter into possession of the kingdom, Matthew 25:34. 'Come you,' etc. in which every word has a weight of glory.
5. Lastly, They being themselves absolved, shall be honored to be Christ's assessors in judging the wicked, 1 Corinthians 6:1. 'Do you not know that the saints shall judge the world?' They shall judge them by way of communion with Christ their head, this work being a part of the Mediator's honor redounding to all his members: By way of approbation of the Judge's sentence against them, saying Amen to the doom of the wicked, even the godly parent to that of the wicked child, the holy husband to that of the unholy wife, etc. Revelation 19:1, 3. See Revelation 3:21.
Thirdly, We shall consider the consequents of the resurrection after the judgment. Believers shall be made perfectly blessed in the fall enjoyment of God to all eternity. Here I shall show,
1. Wherein perfect blessedness lies.
2. What shall make believers perfectly blessed.
1. I am to show wherein perfect blessedness lies. It lies in two things.
1st, Perfect freedom from all evil whatever, whether of sin or misery. Thus blessed shall believers be then, perfectly free from sin, Ephesians 5:27 and free from suffering any manner of way, Revelation 21:4.
2dly, Full satisfaction to all the desires of the soul, Philippians 4:11. Their desires shall be folly satisfied; they shall have that beyond which they can crave no more. For where there is any want, there can be no perfect blessedness.
2. I am to show what shall make them thus perfectly blessed. It is the enjoyment of God. They shall have his glorious presence with them, Revelation 21:3. They shall see him as he is, 1 John 3:2 the man Christ with their bodily eyes, and the invisible God with the eyes of their minds, called the beatific vision, the most perfect knowledge of God which the creature is capable of. They shall be knit to him gloriously, Revelation 21:3 just quoted. Love then will be at its height. And they shall enjoy him to their full happiness.
(1.) Immediately; not in the use of means and ordinances, but there they sit down at the fountain-head, Revelation 21:22.
(2.) Fully; God will with-hold nothing of himself from them: they shall be stinted to no measure but what their own capacity makes; and in him they shall have what will satisfy all their desires.
3. Lastly, Eternally, 1 Thessalonians 4:17. 'So shall we ever be with the Lord.'
I conclude this subject with a few inferences.
Inference. 1. Come out now from among the wicked world. A separation there will be between the godly and the wicked. If it be in your favor, it will begin now. Leave them now, if you would not be left with them after the resurrection.
2. Beware of rash judging those that have any lineaments of Christ's image upon them. You may judge and condemn the evil actions of the best of men, if you be sure from the word that they are evil. But, O my soul! enter not into the secret of those who presumptuously take upon them to judge men's state, hearts, and consciences, upon slips of human infirmity and weakness.
3. Let none be ashamed to own Christ and his truths and ways before the world, remembering that the day comes in which lie will confess those that confess him, and deny those that deny him.
4. Though the day of judgment be an awful thought, it will be a happy day to believers, as they will then be forever delivered from all moral and penal evils, and admitted into the greatest felicity in the enjoyment of their God and Redeemer forever.
5. That there is no true happiness until we come to the enjoyment of God, nor full happiness until we arrive at the full enjoyment of him.
6. Lastly, Miserable is now, and at the resurrection will be, the state of the wicked, where the reverse of all the happiness of the saints will be found, and that in the most dreadful manner. Let us then all seek to be found among those who shall be partakers of the better and glorious resurrection.
OF THE DUTY WHICH GOD REQUIRES OF MAN
1 SAMUEL 15:22.—And Samuel said, Has the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord?
THIS text is a reproof given to one that wore a crown, teaching him, that though he was Israel's sovereign, be was God's subject. Saul had been sent, by God's express command, on an expedition against the Amalekites, with a solemn charge utterly to 'destroy all that they had, and spare them not; but to slay both man and woman, infant and suckling, ox and sheep, camel and donkey,' verse 3. The expedition was crowned with success. Saul having destroyed all the people, took Agag their king prisoner, and saved the best of the cattle; and when quarreled by Samuel for this his partial obedience to the heavenly mandate, he pretended that the people had spared the sheep and oxen, which had been devoted to destruction as well as the people, to sacrifice unto the Lord in Gilgal. The words of the text contain Samuel's answer to this silly apology: Has the Lord (says he) as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? importing, that obedience to the voice and will of God is more acceptable to him than all the sacrifices in the world.
In the words we may notice,
1. The duty which God requires of men, which is obedience. This is required of man, of all men, rulers and ruled: those whom others must obey, must obey God.
2. What they are to obey the voice of the Lord, whereby he manifests his will: it is his revealed will, whatever way he is pleased to notify it to them. Hence the obedience in the text is called hearkening; the soul first receiving the knowledge of God's mind, and then complying with it.
3. The excellency and eminency of this duty.
(1.) God delights in it.
(2.) All other things must yield to it, but it to none. Burnt-offerings and sacrifices, even the fat of them, are nothing in comparison of this.
The text affords the following doctrine, namely,
DOCTRINE. 'The duty which God requires of man, is obedience to his revealed will.'
In discoursing from this doctrine, I shall,
I. Explain it; and,
II. Deduce a few inferences for application.
I. For explanation, let us consider the duty which man owes to God, of whom he requires it, the rule of it, the properties of it, and on what accounts we owe it.
First, Let us consider the duty which man owes unto God. That is obedience. We are in a state of subjection to God. He is our superior, and his will we are to obey in all things. He is our King, and we must obey him as his subjects, by complying with all his statutes and ordinances. He is our Father, and we must show him all respect, reverence, and affection, as his dutiful children. He is our Lord and Master, and we must yield him the most cheerful and unlimited service, as is our reasonable duty. He is our supreme Lawgiver, and we must receive the law at his mouth, every law and precept, every ordinance that is stamped with his authority, whatever is subscribed with a 'Thus says the Lord,' readily obeying it.
Secondly, Let us consider of whom the Lord requires this duty. Of every man without exception, capable of knowing his will. The greatest are fast bound to his obedience as the meanest, the poor as well as the rich, Pagans as well as Christians, kings as well as subjects. No man can be free from this duty more than he can be a God to himself. Not a son or daughter sprung from Adam can plead an exemption from this duty of obeying the will of the Lord. It is an easy yoke wreathed upon the necks of all, and is imposed on them by an indispensable law.
Thirdly, Let us consider the rule of that obedience. It is the will of God. His will is our supreme law. Not the secret will of God; for that which God never revealed to man, cannot be his rule; but the revealed will of God, Deuteronomy 29:29. 'The secret things belong unto the Lord our God; but those things which are revealed, belong unto as and to our children.' Men may fulfill the secret will of God, and determination of his providence, and be deeply guilty, as we see the Jews did in crucifying the Lord of glory, Acts 2:23 under the guilt of which heinous sin that people groan to this day. But conformity to God's revealed will is our duty. Whatever is revealed in the sacred scriptures as the will of God, whether relating to what man is to believe, or what he is to practice, is to be performed and done, and that at our peril.
Fourthly, Let us consider the properties of this obedience which God requires of man.
1. It is sincere obedience to his will. Hence David says, 'I was upright before him,' Psalm 18:23. Hypocritical obedience may please men, but not God, the searcher of hearts. It was the commendation of the obedience of the Romans, that they 'obeyed from the heart that form of doctrine which was delivered them,' Romans 6:17. That sacrifice that wants the heart, will never be accepted on God's altar. God weighs not the affections of his people to him by their actions, so much as their actions by their affections, as in the case of Abraham's offering up Isaac, Hebrews 11:17; in that of the Israelites offering to go into the promised land, Numbers 14:40 compared with verse 42, 44 which was an act of downright disobedience to the commandment of the Lord, notified to them by Moses. All obedience without uprightness or sincerity, is a mere counterfeit, an empty pretense, which will be rejected with abhorrence.
2. It must be constant obedience. We must 'keep God's law continually, forever and ever,' as the Psalmist resolved to do, Psalm 119:44. Man is ever doing something, yet he must always abide within the hedge of the law. Our obedience to God is all wrong when it comes only by fits, as heat in an ague, or is broke off like those that go to sea for pleasure, who come ashore when the storm rises. God is unchangeable, and we must be constant and steady in obeying his will; at no time daring to act contrary to it.
3. It must be tender obedience. We must 'abstain from all appearance of evil,' 1 Thessalonians 5:22. We must 'hate even the garment spotted with the flesh,' Jude 23. We must not rub on this hedge, nor come too near the borders of wickedness. We have to do with a jealous God, whom whorish looks will offend, Ezekiel 6:9. We cannot be too nice in obedience. We must not, in order to practice, examine whether it be a great or a little sin. All such distinctions are highly criminal, and inconsistent with the disposition of the person of a tender heart, who hates every sin of every kind, whether great or small, the wicked act as well as the wicked thought. A tender, a relenting heart, a heart afraid of sin, and cautions of the least wrong thought or act, is that which God requires, and the obedience resulting from it is the tender obedience here required.
4. It must be ready obedience, like that of those of whom the Psalmist speaks, 'As Blessing as they hear of me, they shall obey me,' Psalm 18:24. We must do, and not delay; but be like the good David, who said, 'I made haste and delayed not to keep your commandments,' Psalm 119:60. We are not to dispute, but obey; 'not to confer with flesh and blood,' Galatians 1:16. It was Jonah's sin that he did not readily comply; and it was Abraham's commendation, that he did not dispute God's orders, but' went not knowing where he went,' Hebrews 11:8. The least intimation of God's will, either as to doing or suffering, must be immediately and readily complied with, notwithstanding all discouragements and carnal reasonings. God's call and command must drown the voice of carnal ease, and all arguments arising from Spare yourself. Does God say? we must immediately go where he directs us: does he say, dome? we must instantly obey the summons, saying, Lord, we are here, ready to do what you please to order or enjoin us. Without this readiness and alacrity, all our obedience is stark naught, a matter of mere force and compulsion; and therefore unacceptable to the great God. whom we are bound to serve with a perfect heart and a willing mind.