Sermons Volume 2
2. To prove it by reasons.
1. If we partake with Christ in one act, we shall share with him in all : If dead with him, we shall live with him, Rom. 6.8. If we be dead with Christ, we believe that we shall live with him. That is, if we imitate Christ in his Death, then we have sure grounds of believing, that after his example we shall have a joyful Resurrection to eternal life; he had said before, v. 5. If we be planted into the likeness of his Resurrection : That is, be first raised from the death of sin, to the Life of Grace; and then the Life of Grace shall be swallowed up in the Life of Glory.
2. The mortified soul is prepared to enjoy the heavenly life ; as being weaned from worldly and sensual delights, Col. 1.12. Who hath made us meet to be partakers of the Saints in light. There is a double meetness; first, a meetness in point of right; secondly, a meetness in point of congruity and preparation of heart; the one respects God's Appointment, those who are qualified according to the Covenant; the other the suitableness of our affections. 1. They are in respect of God deemed meet and worthy, whom God vouchsafeth to account worthy: Thus he doth the mortified, as we proved before; he then that would live when he is dead, must die when he is alive. 2. Preparation of heart; Heaven would be a burden to a carnal heart, that hath no delight in, Communion with God, or the company of the Saints, or an holy life: What would he do with Heaven? A Turkish Paradise would suit better with such sensual and brutish souls; now those who are dead to the flesh and the world, do the better relish those things which are heavenly: 'It is not their trouble, but their happiness; they have the consummation of their hopes and aims.
3. They desire this life, and groan and wait for it ; Which desires, groans, and longings, being stirred up in them by God's Spirit, will not be in vain: They cannot be satisfied with the Wealth, Pleasures and Honors of the World; they must enjoy something beyond all these things, and that is God; and here they enjoy him but imperfectly: The more the flesh is mortified, our desires to love, know, and enjoy God, are more kindled in us: Now by this these are marked out as heirs of promise; for God infuseth the desire, that they may be satisfied; and where they are laborious, they will certainly be satisfied, for otherwise God would entice us to the pursuit of an happiness, which he never meaneth to give.
4. God promiseth it to the mortified, the more to sweeten the duty. Those that think it is easy to forsake sin, never tried it; Mortification is of an harsh sound in a carnal ear; to contradict our carnal desires, and displease the flesh, which is so near and dear to us, will not easily down with us; God might exact it out of Sovereignty, but he propoundeth rewards: If we must pass thorough a straight gate and narrow way, it leadeth unto life, Matth. 7.14. Sin is such a disorderly thing, and doth so invert the course of a rational nature, that we should part with it by any means; but especially when the case is so stated, that we must live or die forever. This motive should work upon us, because of our Desires and Fears.
1. Our desi • es. Corrupt nature will teach us to love ourselves, and so to desire happiness, which we cannot enjoy, if we live not; for the dead are neither capable of happiness nor misery; though we are unwilling to deny the flesh, or renounce the Credit, Profit, or Pleasure of sin, or grow dead to the world, or worldly things, yet we are willing enough of life and happiness; therefore God promiseth that we desire, that we may submit to those things which we are against; as we sweeten bitter Pills to Children, that they may swallow them down the better; they love the Sugar, though they loathe the Aloes. So God would invite us to our duty by our interest; if Mortification be an unpleasing task, it conduceth to our life, Prov. 8.35, 36. He that findeth me, findeth life, (saith Wisdom ) and he that sinneth against me, wrongeth his own soul; and he that hateth me, loveth death. Who would be so unnatural as to wrong his own soul? To murder himself, to court his own death and destruction? 'It is not only against the Dictates of Grace, but the desires of Nature: There is nothing can be supposed to enfeeble this Argument, but these Two things. 1. Men's vehement addictedness to their carnal courses, that they will rather die, than part with them. 2. That this life, which the Promises of the Gospel offer, is an unknown thing, it being to be enjoyed in the other world: Both are truths, yet the Motive is still forcible.
1. How addicted soever men are to any outward thing, yet to preserve life, they will deny themselves, Job 2.4. Skin for skin, and all that a man hath will he give for his life. It was a truth though it came out of the Devils Mouth. Nothing is so dear to a man as his own life; men will spend all that they have upon the Physician to recover their health, Luke 8.43. Yea, they will hazard the members of their own body, cut off a Leg or an Arm for preserving life; and shall not we part with a lust to get life? Who would sell his precious life, at such a cheap rate, as the pleasing of a vain and wanton humor?
2. But this life, which is not a matter of sense, but of faith, is not likely to be much valued.
Answer. There is some inclination in the heart of man to eternal life; nature gropeth and feeleth about for an eternal good, and an eternal good in the enjoyment of God, Act. 17.27. as blind men do in the dark. Tho man by nature lieth in gross ignorance of the true God, as our Lord and Happiness; yet the sense of an Immortality is not altogether a stranger to nature: such a conceit hath been rooted in the minds of all Nations, and Religions, not only Greeks and Romans, but Barbarians, and People least civilized; they have thought so, and been solicitous of a life after this life; Herodotus telleth us, that the ancient Goths thought their souls perished not, but went to Zamblaxis the Captain of their Colony, or Founder of their Nation; and Diodorus Siculus, of the Egyptians, that their Parents and Friends when they died, went to some eternal habitation: Moderate Heathens, when they are asked about Eternal Life, and Judgment to come; as to Judgment to come, they know it not; but this thing they know, that the condition of men and beasts is different; but what their condition after this life is, they cannot tell; whether they live above or below the earth; but that they subsist and have a being, is their firm persuasion; and therefore are wont to assign to the dead, part of the goods which they possessed; if they lose anything, they think some of their friends in the other world have taken it to supply their wants there. The Chinese are fully persuaded of a state of happiness and torment after this world. Acosta telleth us, in Peru they were wont to kill some of their slaves, to attend the dead in the world to come; and so Mexico, and other places. 'It is enough for us, that be it an inbred notion, or tradition received from hand to hand by their Ancestors, such a conception is not a stranger to human nature; and the nearer any lived to the first Original of Mankind, the more clear and pressing hath been the opinion hereof; lapse of time, which ordinarily decayeth all things, hath not been able to deface it out of the minds of men; who though they have been gradually depraved and degenerated, according to the distance by which they have been removed from their first originals, yet they could never wholly blot out the sense of an Immortal Condition after this life; nor could any solid, and undubitable reasons he brought against it, to convince it of falsity. Well then, this persuasion being spread through the Universe, and with extreme forwardness received by all nations, and hath born up against all encounters of time, and constantly maintained its self in the midst of so many revolutions of human affairs, even among them with whom other truths are lost, and in a great degree have forgotten humanity its self: Certainly this motive hath its use, for the reduceing of man to God, especially of those who have been bred in the bosom of the Church.
2. The argument is of great force in regard of our fears. We desire life, but guilt maketh us fear death. Sin impresseth this torment upon the consciences even of those which little know what sin meaneth: Rom. 1.32. They know the judgment of God, and that those who commit such things as they do, are worthy of death. Natural conscience looketh upon sin as mortal and baneful, and know not how to be delivered from this fear; nature owneth a distinction between good and evil; and for evil, feareth a punishment; because of those natural sentiments which we have of God, as an Holy and Just God. Therefore now this tender of life is made to them that not only desire happiness, but are in bondage through fear of death, and by the Christian doctrine involved in the curse of the law, and obnoxious to the flames of Hell. Therefore for sinners to hear of life, must needs be an inviting motive: Mortify sin, and it shall not hurt you, you shall live. The sting of sin, which so torments you, shall be plucked out, Ezek 18.13. repent, and iniquity shall not be your ruin. We are all sinners; but how shall we do that sin may not be baneful to us? Deal gently with it, and it stingeth you to the death; deal severely with it, and it shall do you no harm. When we are dead to sin, we shall not die by sin; you have deserved death, but life is offered, if you will use God's healing methods to get rid of so great a mischief.
Thirdly, I will show you the expediency of the promise; and that we may make use of such a motive as is drawn from the consequence; The death which followeth the carnal life, and that eternal life which by the merciful grant of God is the fruit of mortification. For many question, whether it be a true Mortification which looketh to the reward; they say we must work for our life, but not for life.
I Answer, 1. To be over spiritual and nice above the word, which is the true instrument of sanctification, doth not cherish Religion, but quench it; we may make use of God's Motives, without sin; why doth God plead with us so often upon the terms of life and death, but that we may plead with ourselves? I know no reason to press men to an Holiness abstracted from all respect to the reward. I confess 'tis abase self-seeking, to eye outward advantages in religious endeavors; for then the end is far beneath the work, and the spirit is made to serve the flesh, but not the flesh the spirit; and by-ends taint us, but do not refine us:
2. The doubt proceedeth upon a mistake of the reward; what is this life propounded, but the seeing, loving, and enjoyment of God, and the adoring and praising of God? And can it be a fault to aim at these things? Doth not the tendency of the new nature directly carry us to them, as the perfection of that estate, unto which we are called by Christ, as naturally as the seed cast into the earth, works through the clods to get up into stalk and flower? Indeed the objection is fit for them that look for a carnal Heaven, as the Jews did for a carnal Messiah, an Heaven that consists in ease, and fleshly delights. However, to deal thoroughly in this Argument, in the life and happiness which we expect, two things may be considered;
- 1. The nature of that life and happiness.
- 2. The personal benefit and comfort that hence results to us.
1. The nature of that happiness consisteth in seeing God, and being like him, 1 John 3.2. When he shall appear, we shall be like him, for we shall see him as he is. To aim at this, is a fruit of the new nature, which aimeth at a perfect fruition of God, and conformity to him. Surely this cannot be in any reason questioned or scrupled at, as our great end. For it is a pure motive, and doth engage the soul to the greatest and best tempered strictness that is imaginable, 1 John 3.3. He that hath this hope, (the hope spoken of in the former verse) purifieth himself as Christ is pure. Is every day growing up into a nearer conformity to Christ, whom he hopeth to see, and to be more perfectly like him hereafter; he whose heart is set upon the vision of God, and that pure and sinless estate, which he shall enjoy in Heaven, that man hath not a light tincture of Religion, but is deeply died into the spirit of it; for such things cannot be seriously and really minded without grace; yea, no act we do is religious, unless it be directed and influenced by this aim and end; 'tis a rooted thought; or the impression of a powerful habit.
2. There is a personal benefit and happiness which resulteth to us from the fruition of God. As we are freed from the pain and sorrows of this life, in which respect 'tis often called a rest, especial as we are freed from the misery of those that die in their sins, in which respect 'tis often called salvation; and most especially, as the soul, fully sanctified, dwelleth in a glorified and immortal body, and enjoying all the content and happiness belonging to such an estate. Now of this, the objection may be supposed to speak, namely, as we are without misery, in an endless state of blessedness both as to our souls and bodies. Now this is a matter of faith, and therefore cannot be the fuel of hypocrisy; temporal convenience may be such, as credit, reputation and respect in the world, are; and therefore this we labor for, and aim at.
2. We must distinguish between ratio formalis, & ratio motiva, our first motions and inducements, and the formal and proper reasons of our love to God; we first love God for his benefits, and they are still motives to quicken and increase our love; but afterwards we love and delight in him for his excellencies, both essential and moral, the perfection of his Being and Holiness. That which first draweth our hearts to God, in his benignity and bounty, his offers of pardon and life; and we must look at those, or we shall never begin with God; but afterwards we love him upon other reasons; and Holiness its self hath our heart and love.
To bring it to the case in hand. That hatred is most pure, which is carried out against sin, as sin: because of the contrariety that is in it, against the Pure and Holy Nature and Law of God; Psal. 119.140. Thy word is very pure, therefore thy servant loveth it. And so by consequence to hate sin as 'tis 〈 in non-Latin alphabet 〉 , a transgression of this pure and righteous law; but this is not our first, nor only motive of our obedience, and thankfulness to God. Surely what things were necessary to preserve man in his natural frame, are necessary to reduce and bring him back again into it, and to preserve him in it, when once reduced: such were penalties and rewards, life and death; yea, much more now the enemy hath invaded us. Therefore besides the inclination of the new nature, which carrieth us to God, and Holiness, and Heaven; our happiness, well-being, and personnal benefit, are good and powerful motives.
4. There is a threefold use of the reward of life in this work of mortification.
1. To quicken a backward heart, which hangeth off because we are loath to come under so severe a discipline. Sorrow for sin is troublesome to the flesh, but the reward sweeteneth it. A carnal man thinketh that if he should give up himself to this course, he shall never see merry day more, and grow mopish and melancholy. Now when the flesh paints out the spiritual life in such black and dark lineaments, 'tis good to reflect upon the Glorious life that shall ensue. There is some difficulty at first, though not so much as the flesh imagineth; but it will turn to eternal life and peace. Christ keepeth the best at last; Satan may set out his best commodities at first, but the worst come after. Christ may begin with you roughly; but the longer you are acquainted with him, the better. When you come to die, you will not repent that you have not pleased the flesh, and satisfied your carnal desires. 'It is good to consider what things will be at the end, either of the carnal or spiritual life. The Devil seeketh to glut men in their best days with the sweetest pleasures and contentments; but at last, oh the misery, the shame, the horror! Therefore 'tis good to reflect upon the issue of things, that we may not stand off from God: consider not what they are now, but what they will be hereafter, 2 Cor. 7.10. For godly sorrow worketh repentance to salvation, not to be repented of. Many have repented of their carnal mirth, never any of their godly sorrow.
2. In your conflict, to baffle a temptation. Heaven and Hell should always be before the eyes of a watchful Christian, but especially in actual conflicts, that you may declare your higher esteem of your hopes, than all the baits that are presented to you in the temptation. God hath promised better things. Moses counterballanced the pleasures of sin, with the recompense of reward, Heb. 11.25, 26. The Devil offereth you to your loss; the glory set before you doth outweigh all.
3. To put us upon a conformity, and greater suitableness to our hopes, 1 John 3.3. He that hath this hope in him, purifieth himself as Christ is pure. I hope for such a pure estate; shall I allow either stains in my soul, or spots and blemishes in my conversation? 2 Pet. 3.14. Seeing ye look for such things, be diligent, that you may be found of him in peace, without spot, and blameless. They do not look for such things, that are not careful to clarify and refine their souls for the present.
Fourthly. I shall show the sufficiency and powerfulness of this motive.
1. Because of the certainty of this life promised. Surely there is a life after this life is ended: Nature guesseth at it, but Christ hath brought it to light, 2 Tim. 1.10. The Scripture revealeth it as the great benefit promised by Christ, 1 John 2.25. And this is the promise, that he hath promised us, even eternal life ; it argueth for it, 1 Cor. 15.19. And if in this life only we have hope in Christ, we are of all men most miserable. God would not proselite us to a religion that should be our undoing, and make us more miserable than other men, by a voluntary denying of the pleasures of the flesh, and exposing us to sufferings from others: it giveth us a visible demonstration of it, by Christ's resurrection and ascension. He is gone into that Glory which he spake of, 1 Pet. 1.2. Who by him do believe in God, that raised him up from the dead, and gave him glory. God's expressions about it, are strong and clear, but our persuasions of it are too weak, or else a small contentment would not so often persuade us from our duty. Surely we doubt of the reality of the world to come, or else we would be sooner persuaded to curb the flesh, and restrain its desires, and wean ourselves from a vain world, that we may be prepared for a better.
2. The excellency of this life above all other lives that may be compared with it.
1. With life natural : so 'tis a Glorious life, and 'its eternal: First a glorious life, for we live immediately upon God, who is all in all to us; not only the soul, but the body is incorruptible and spiritual. The contentments of the present life, are base and low, 'tis called the life of our hands, Isa. 25.10. Because with much labor we get the provisions necessary to supply it. 'It is a life patched up by the creatures: we have our clothing from the sheep, and Silk-worm; our food out of the earth, or things nourished by the earth. We are forced to ransack all the store-houses of nature, that we may keep up a ruinous fabric, which is ready to drop down upon all occasions, 1 Cor. 6.13. Meats is for the belly, and the belly for meats, but God shall destroy both it and them. But there the contentments are high, and noble, and our faculties are more enlarged. Then (if ever) 'tis our meat and drink to do our Fathers will. Secondly, The life is Eternal; we are never weary of it, and never deprived of it. The present life 'tis a kind of death; like a stream, it floweth from us as fast as it cometh to us. 'It is called a vapor, Jam. 4.14. that appeareth, and disappeareth; a flying shadow, Job 14.2. We die as fast as we live; 'tis no permanent thing; but there our years shall have no end; the pain and trouble of duty is short, but the reward is Eternal.
2. Compare it with life spiritual ; This is like it, but differeth from it. 'It is a blessed and perfect life. First, 'tis a blessed life, free from all miseries, all tears are wiped from our eyes, and sorrow and pain shall be no more; we shall always be before the Throne of God, and behold the Glory of Christ, and live in the company of Saints and Angels; but the spiritual life doth not exempt us from miseries, rather it exposeth us to them. To outward troubles it doth, 2 Tim 3.12. Yea, and all that will live godly in Christ Jesus, must suffer persecution. And as to inward troubles, we are not freed from all doubts of God's love; though the wounds are cured, the scars remain; Absalom when pardoned, was not to see the Kings face. Secondly, 'tis a perfect life. There is a perfect freedom, not only from misery, but from sin. There is no spot or wrinkle on the face of the glorified Saints, Eph. 5.27. Here the spiritual life is clogged with so many infirmities and corruptions, that the comfort of it is little perceived; as a Child in infancy, for all his reason, knoweth little of the delights of a man; here we only get so much grace as will keep us alive in the midst of defects and failings, and have much a do to mortify and master corruption; but then it is nullified and quite abolished, that we shall never be in danger of sinning again. Oh, think then of this blessed estate! believe it, for God hath revealed it▪ hope for it, because Christ hath promised it: and if you submit to the discipline of the spirit, you shall be sure to find it. Christ when he went to Heaven, sent the spirit to lead us thither where he is; and the great preparation he worketh in us, to make us capable of this blessed estate, is by mortifying the deeds of the Body; the sooner that is done, the more meet and ready you are.
USE. Let all this that hath been spoken, quicken you to mortification. Many things are required of us, but the blessing of all cometh from the spirit. The two great means we have already handled; but now some more.
1. The heart must thoroughly be possessed of the evil of sin; we think it no great matter, and so give way to it, and pass it over as a matter of naught. Oh, let it not seem a light thing to you, do not dandle it, nor indulge it, nor stroke it with a gentle censure; 'tis the creatures disobedience and rebellion against the absolute and universal Sovereign, 1 John 3.4. He that commiteth sin, also transgresseth the law: for sin is a transgression of the law. 'It is a depreciation and contempt of God's Authority, 2 Sam. 12.9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight ? The deformity of the noblest creature upon earth, Rom. 3.24. We have sinned, and are come short of the Glory of God. A stain so deep, that nothing could wash it away but the Blood of Christ, Heb. 9.14. A flood that drowned a World of sinners, but did not wash away their sin, 2 Pet. 2.5. Bringing in the flood upon the world of the ungodly ; Hell its self can never end and purge it out; Therefore it hath no end. God loathed the creature for sin, and nothing else but sin; His own people, Deut. 32.1 • . He abhorred them because of the provoking of his sons, and of his daughters. God doth not make little reckoning of sin, he doth not overlook it, why should we?
2. Watchfulness not only against less acts, but lusts; not only lusts, but tendencies, especially an ill habit of soul, pride, worldliness, or sensuality, Mark 3.37. What I say unto you, I say unto all, Watch.
3. With watching must go prayer, Matth. 26.41. Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak. For God is our preserver; we watch that we may not be careless; and we pray, that we may not be self-confident.
4. Keep up heart government, Pro. 25.28. He that ruleth not his spirit, is like a city, whose wall is broken down. A thoroughfar • for temptations, open to every comer. Unbridled passions and affections will soon betray us to evil, if anger, envy, grief, fear, be not under restraints, as in a Town that is broken down, and without walls; the inhabitants may go, and come at pleasure, night and day; there is nothing to hinder, no gates, no bars, friend or foe; there is nothing to hinder egress or regress; so it is with an ungoverned soul.
5. Live always as in the sight of God, John 3. Eph. 11. He that doth evil, hath not seen God, Job 31.3. Doth not he see my ways, and count all my steps? A serious sight of God, is a great check and awe to sin; will he force the Queen before my face ? Shall we sin, when God looketh on?
6. Serious covenanting with God, or devoting ourselves to him, 1 Pet. 4.12. For as much then as Christ hath suffered for us in the flesh; arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath reased from sin, that he should no longer live the rest of his time in the flesh, to the lusts of men, but to the will of God ; and Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
7. Humiliation for sin ; this checketh the pleasure we take in it; this is begun in fear, continued in shame, and carried on further by sorrow, and endeth in indignation; we fear it as dawning; we are ashamed of it as defiling; we sorrow for it, as 'tis an act of unkindness against God; and we have indignation against it, as unsuitable to our glorious hopes, and present interest, Isa. 30.22. And thou shalt cast them away as a menstruous clothe; thou shalt say unto it, Get ye hence, Hos. 14▪8. Ephraim shall say, What have I anymore to do with idols ? This is the souls expulsive faculty.
8. Thankefulness for the grace received, 1 Sam. 25.32. Blessed be God, that kept me from shedding of innocent blood, Gen. 20.6. I withheld thee from sinning against me. Disappointments of providence, restraints of grace, the power of saving grace, Rom. 7.25. I thank God through Jesus Christ our Lord.
9. Diligence in God's work ; standing-pools are apt to putrefy; when men are not taken up for God, they are at leisure for evil, 2 Sam. 11.2. And it came to pass in the evening tide that David arose from his bed, and walked upon the roof of the Kings house, and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon, and the king sent for her, &c.
10. The remembrance of the other world, whither you are hastening, 1 Pet. 2.11. I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. You need not long for the flesh pots of Egypt, when you are going to a land that floweth with Milk and Honey.
SERMON XXI.
ROM. VIII.14.
For as many as are led by the Spirit of God, are the Sons of God.
T HESE Words are given as a Reason of what went before; that which immediately went before, is a Promise of Eternal Life to those who by the Spirit do mortify the deeds of the body. The Reason may be supposed to relate to the Promise, or the Qualification: First, to the reward promised : Thus they shall live in eternal happiness and glory, for they are the Sons of God; if we be children, God will deal with us as Children, bestow the inheritance upon us, and therefore live. Secondly, the Qualification ; They do by the Spirit mortify the deeds of the body; the Spirit of God sustaineth a double Relation, as our Sanctifier, and our Comforter; the former is proper to this place, he is our Sanctifier, either with respect to the first infusion of Grace, or the continual direction and ordering of Grace so infused: Now this must be interpreted with respect to the twofold work of a Christian, the mortifying of sin, or the perfecting of holiness; his restraining or inviting Motions: The first belongeth to the one, the second to the other; if we obey the Spirits motions in the curbing and restraining evil, and subduing our proneness thereunto, then we shall live; For as many as are led, &c. He proveth it a signo notificativo ; this being led and guided by the Holy Ghost, is an infallible proof of our Adoption, or being taken into God's Family; For as many as are led by the Spirit of God, &c.
Observe here,
- 1. A sure Note and Qualification, as many as are led by the Spirit.
-
2.
A blessed Priviledg, are the Sons of God.
In the former,
- 1. The Note its self, or the Duty which evidenceth our claim, being led.
- 2. The Vniversallity of it, as many. 'It is to be understood inclusive and exclusive ; they, and none but they▪ There is in the Proposition that which they call simplex conversio, all that are led, are the Sons of God; and backward, all that are the Sons of God, are led by the Spirit of God.
Doct. That all that are led by the Spirit of God, may know and conclude themselves to be Children of God.
I shall first explain
- 1. The Qualification.
- 2. The Priviledg.
1. The Qualification: We are said to be led by the Spirit. It must be understood actively, with respect to his direction, and passively on our parts as we submit to that Direction: The Spirit is our Guide, and we must obey his Motions.
1. The Spirit performeth the Office o • a Guide and Leader to the Godly. The Spirit giveth us Life, Motion and Direction; these three things are inseparable in Nature and Grace, Life, Motion and Conduct: The same causes wich make us live, make us act. The Creature dependeth upon God in his Motion, as well as his being, Act. 17.28. And the Regulation of our Motions belongeth to the same Power; 'tis so in Nature, and 'tis much more so in Grace, and they succeed in this order; 'tis a work that followeth Regeneration; first, we are born of the Spirit, before we are moved and guided by the Spirit: The Spirit first infuseth the gracious habits, Ezek. 36.26. A new heart will I give you, and a new spirit will I put into you. Secondly, He exciteth the soul to act, and assisteth the new creature in acting according to these habits and principles, Phil. 2.13. He worketh in us both to will and to do according to his own pleasure. Gal. 5.25. If we live in the spirit, let us walk in the spirit. Thirdly, He directeth our actions by enlightening our understandings, and governing and guiding our inclinations, to do that which is pleasing to God; this is that which I am to speak of; and here I shall show you, that this Direction is promised, Isa. 30.21. And thine ears shall hear a word behind thee, saying, This is the way, walk in it, when ye turn to the right hand, and when ye turn to the left. God guideth his people in all their ways to Heaven and happiness; not only by general Directions, but particular Motions and Excitations, Psal. 25.9. The meek will he guide in judgment, and the meek will he teach his way. This is the privilege of poor, meek, and humble souls, that they shall not want a guide to direct them in the way to Heaven; so v. 12. What man is he that feareth God? him will he teach in the way that he shall choose. An humble believer, that would not displease God for all the world, and counts the least sin a greater evil than the greatest temporal loss, may be encouraged to expect light and direction from God to order all his actions so, as he may best please God, Isa. 48.17. Thus saith the Lord, thy Redeemer, the Holy One of Israel, I am the Lord thy God, which teacheth thee to profit, that leadeth thee by the way thou shouldest go. So 'tis begged by the Saints, as a great and necessary blessing, Psal. 25.4, 5. Shew me thy ways, O God, teach me thy paths, lead me in thy truth, and teach me, for thou art the God of my salvation, on thee do I wait all the day long. Mark how earnest he is, show me, teach me, lead me ; as if he could never enough express his desire, and value of this benefit: Mark his Argument, Thou art the God of my salvation ; in Covenant with us; and the God of our Salvation; so he hath undertaken in the Covenant to save us; as God is our God, so he hath undertaken to be our Guide to teach and lead us, and doth not lay aside this relation, till our Salvation be accomplished; and mark his continual necessity, on thee do I wait all the day long: As if he would not be left for a moment in the hand of his own counsel; so Psal. 119.33. Teach me, O God, the way of thy statutes, and I shall keep it unto the end. The way to Heaven is a narrow way, hard to be found, hardly to be kept, and easily mistaken, except God teach us daily by his Spirit: There are innumerable by-paths from terrors and allurements without, and we of ourselves are weak and subject to errors within; so Psal. 143.10. Teach me to do thy will, for thou art my God, thy spirit is good, lead me in the land of uprightness. They that would walk circumspectly, and incur no blame from God, and hazard to their souls, need ever to seek direction from God according to his Covenant; we need such teaching, as hath with it leading; and such direction, as hath with it strengthening unto obedience; such as will not only help us to understand the general rule, but also how to apply it to particular actions, that no part of our duty may be left upon ourselves; and this only can we have from the Spirit of God, who directeth and leadeth us in all our choices and actions: Well then, whosoever would walk in a regular course of life, in an exact obedience to all the commands of God, and do nothing but what is all perfectly good and acceptable in God's sight, must thus beg for the leading of his gracious and sanctifying Spirit, who is the only Fountain of all Goodness and Holiness, to direct him and assist him in every turn and motion of his life.
3. The Necessity of it ; because we are enabled to guide ourselves; the way of man is not in himself, Jer. 10.23. It is not in man that walketh to direct his steps. The Metaphor of leading is taken from the blind or the weak; the blind who cannot see their way, must have one to lead them; and the lame, who though they can see, yet cannot walk of themselves, but must have one to help them; the ignorant Traveler needs a guide, and the weak Child a Nurse to attend upon him: 'It is true, the Children of God are light in the Lord; besides their natural Reason, they have some Understanding of the Way of Godliness; but yet to a steady constant course of Obedience, all strict and righteous living, we need to be directed by the good Spirit to make that light which we have, both directive and persuasive.
1. Directive: Tho we have a general understanding of our duty, yet to make use of it in all particular cases needeth new Grace from God; the Heathens were wise in generals, Rom. 1.20. They became vain 〈 in non-Latin alphabet 〉 in their imaginations, and their practical inferences from these general truths; their foolish heart was darkened, and professing themselves to be wise, they became fools: And though the people of God have greater advantages by that knowledge they have from the Scripture, whereby they are made wi • e unto salvation, and get more by God's putting his Laws into their minds in Regeneration, whereby they become light in the Lord; yet being not impeccable, and having many mixtures of sin yet remaining in every faculty, in particular cases are apt to err, and turn out of the way, being in part ignorant and heedless, and too often blinded by their own rebellious lusts and passions: Therefore they desire that God would not leave them to themselves, but warn them of their snares and dangers, that they may still keep the path of life without defection or turning aside, Psal. 119.133. Order my steps in thy word; and let not any one iniquity have dominion over me. They would not only have their path right, but their steps ordered; as not their general course wrong (as those who walk in the way of everlasting perdition) so not a step awry; they would not miss the way to Heaven, either in whole or in part: Men that have such a tenderness upon them, see a continual need of God's Counsel, which careless and sl • ght spirits do not; they would not be corrupted by their covetousness, or sensuallity, or ambition; these things blind us in particular cases, though they see their way, or know their duty in the general: Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin, and to keep them in exact Obedience; for all our general light, pride or passion, or sensual and worldly inclinations, may make us err.
2. That our light may be persuasive, and overcome temptations and inclinations to sin: Alas! how weak are our arguings, and how easily are our considerations of our duty overborn, when a temptation sets our lusts a work, and come on upon us with fresh strength! We see what we should do, but yet we are carried away by our rebellious affections to do the contrary; or through sloth and negligence omit to do that which conscience calleth for, at our hands; Poor truth is taken captive, and held prisoner, detained in unrighteousness, Rom. 1.18. It may talk like a man in chains, but hath no power, can do nothing to break the force of the temptation; but now the spirits leading is lively, and effectual; to be led, is to be excited, moved, stirred forward, yea, effectually inclined to do those things which please God; he leadeth us not only monendo, by warning us of our duty, or enlightening our minds; but movendo, by inclining our hearts: The Holy Ghost doth enlighten our minds, and warm our affections, and purge away their impurities; we are moved, that we may move; and we receive the impression of his Grace, that we may act, and do the things he inclineth us unto; this powerful leading, the Saints beg, Psal. 119.34, 35. Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart. Make me to go in the path of thy commandments, for therein do I delight. God's teaching begets Obedience; and he showeth us the path of life, and he maketh us to go in it: 'It is such direction that giveth strength, that exciteth the sluggish will, and breaketh the force of corrupt inclinations; it removeth the darkness which corruption and sin have brought upon the mind, and maketh us pliable and ready to obey; yea, it giveth not only the will, but the deed: In short, it engageth us in a watchful, careful, uniform, and constant Obedience.
4. The nature or manner how the spirit performeth the office of a guide, or leader to us. He guideth us, partly, by his word; and partly, by his inspirations and motions, or the light of internal Grace: By his Word, that containeth the matter of his guidance and direction, Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my path. Mark, there is path, and feet ; not only direction for our general choice and course, but our particular actions; and mark also the notions by which the word is expressed, lamp, and light: We have the light of the Sun by day, and we make use of a lamp or candle by night; whether it be day or night, in all conditions, as well as in all actions, here is a sure direction; therefore the word is called the Sword of the Spirit; now this is the light the Spirit maketh use of; partly, the inward inspirations and motions of his grace, that we may have a spiritual discerning, 1 Cor. 2.14. Besides the outward letter, there must be an inward light, that the understanding be opened, as well as the Scriptures, as 'tis said of Christ, Luke 24.45. That he first opened the Scriptures, and then opened their understandings : Otherwise our light is only literal and speculative, not operative and efficacious.
5. The parts and branches of this leading are two; First, His restraining motions for the mortifying of sin, and His inviting motions for the perfecting of Holiness: He teacheth us, as he leadeth us into all truth, what we are to reject, what to believe in Religion. Again, what is to be left undone in the practice of our lives; and he backeth both with what we ought to hope and fear after death in the other world.
1. His leading consisteth in his restraining motions : For the mortifying of sin, or the avoiding of sin; when we are running into the snare, he mindeth us of our danger; as when any evil habit, or spiritual disease is growing upon our spirits, or when we are about to do something unseemly and offensive to God: The spirit in effect saith, Oh do not this abominable thing which I hate! but cast out pride, worldliness and sensuality, do not give way to such and such lusts: The Holy Ghost is in a singular manner familiar with God's people, taking up a place of abode in their hearts, and furnishing them with sweet and necessary counsel and advice from time to time; therefore he is said to strive with us, when he opposeth himself to our corrupt inclinations, Gen. 6.3. My spirit shall not always strive with man. He striveth by inward motions, and checks of conscience, by which he seeketh to humble us for sin, and to reclaim us from sin; if we struggle against these, we lose our advantage, Neh. 9.29, 30. Thou gavest them also thy good spirit to instruct them. Thou testifiest against them by the spirit to bring them back to thy law. In these and many places, we read of the spirits guidance. If ye through the spirit mortisie the deeds of the body. We must avoid those things he dissuadeth us from.
2. There are his inviting and quickening motions to bring us on in a way of holiness, and to perfect the work of Grace in us, and fit us more for God's use and service; he doth not only close us at first with Christ, but is the agent and worker of the life of Christ within us, to do his work, and maintain his interest, and sancti • ie us throughout: As we have experience of his restraining motions, that we may be more and more conformed to God's Blessed Will, and seek our delight and happiness in Communion with his Blessed Self, Psal. 27.8. The Lord said, seek ye my face: and my heart said, thy face, Lord, will I seek. God speaketh to us by the injection of holy thoughts, and the secret inspirations of his Grace, and we speak to God by the inclinations and resolutions of our own souls: This Dialogue is carried on in soul language; there needs no audible words between God and the soul; so in other places, how often doth he solicit us by his holy motions and inspirations? the spirit inclineth and presseth us to that which is good.
2. As the office of the spirit is to guide and lead, so it is our duty to submit to his direction; to be led by him ; That maketh the evidence in the passive sense, if we suffer ourselves to be led and guided by him in all things; for otherwise the spirit worketh on many, but they will not hear; they either neglect, or resist his motions; there is a double voice within us, the flesh, and the spirit; and men's spiritual estate is determined by submission and compliance with either, Rom. 8.1. That walk not after the flesh, but after the spirit. The flesh is near and dear to us, and very imperious and importunate to be pleased; now some men live in a perfect obedience to the flesh, according to the fancies and appetites of corrupt nature, denieth it nothing which it craveth at their hands; but there is another voice within us, saying, This is the way, walk in it : Thus you must do, if you mean to be happy: Now let us not hear, and pass by, as if you heard not; no, you must suffer yourselves to be lead and governed by this voice, or this blessed spirit in all; you must improve his assistance, wait for his approaches, obey his sanctifying motions, direct all the actions of your lives according to his guidance and counsel; that is your evidence.
1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ; all the Privileges which Christ had▪ are conveyed to us by the spirit: If Jesus be the natural Son of the Father, the Christian is his Adopted Son, Joh. 20.17. If Jesus be the heir of all things, a Christian is a co-heir with Christ, Rom. 8.17. If Jesus be innocent, the Christian is justified; if Jesus be born of the spirit, or framed by the Holy Ghost, the Christian is regenerated, born also of Water, and the Holy Ghost, John 3.5. If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him; the spirit beareth witness with our spirits, that we are the Sons of God; Jesus was led by the spirit continually, so we; if he retire into the desert, if he come back again into Galilee, he is still led by the spirit, Matth. 4. Jesus was led up of the spirit into the wilderness ; the Holy Ghost aiding him in that conflict; when 'twas ended, Luke 4.14▪ Jesus returned in the power of the spirit into Galilee ; that is, to preach, or to execute his Prophetical Office; if he cast out Devils, Matth. 12.14. I cast out devils by the spirit of God. Thus 'twas with Christ; certainly therefore whatever design we conceive, whatever resolution we take, whatever enterprize we would bring to pass, we are always bound to depend upon the Holy Ghost, the spirit must still lead us and move us in all our operations.
2. The great mischief which will ensue, if we obey not his sanctifying motions, and inspirations, you will resist the spirit and vex him, Isa. 63.10. They rebelled, and vexed his holy spirit. And therefore he turned to be their enemy. The other expression, Eph. 4.30. Grieve not the holy spirit : He is grieved when the flesh is obeyed before him; the spirit sustaineth a double relation: our Sanctifier, and our Comforter; let us not resist our sanctifier, nor grieve our comforter; surely we should not be ungrateful to this Holy Spirit; if we be Holy, he Sanctifieth us; if free, 'tis he sets us at liberty; if wise, he enlighteneth us; if gatitude cannot prevail, yet our interest should. He is our Comforter, and we blot our evidence, darken his seal, and so deprive ourselves of that joy and peace which we might have in our souls, if he were obeyed; there is one great mischief above this, which God sets up as a dreadful warning for our caution, despighting the spirit of grace, Heb. 10.29. To resist the spirit, is dangerous. To resist the Father speaking in the law; to resist the Son speaking in the Gospel, offering our remedy; but to resist the Holy-Ghost, who would help us to accept this remedy, there is no other relief for us, no other divine person to give it us. The mission of the Holy Ghost is the last offer for the recovery of mankind; there is nothing more to be expected; if we submit not to his inspirations, and willfully refuse to give ear to his counsel, our salvation is hopeless.
Secondly, let me now open the privilege [they are the sons of God] ; this privilege may be considered,
- 1. As to the real grant on God's part.
- 2. As to their own sense of their adoption on the believers part.
First, As to the real grant on God's part. It was intended to the elect from all eternity, Eph. 1.5. Being predestinated to the adoption of children ; In time 'tis brought about by Christ's death, or the work of redemption, Gal. 4.4, 5. But actually instated upon us, when we are regenerated, and do believe, John 1.12, 13. To as many as received him, to them gave he power to become the sons of God, even to them that believe in his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. They are born of God, and so made the sons of God; being called out of nature, to grace, in their effectual calling, they are made sons and daughters to the most High God; first he doth renew their natures, and make them Holy, then reconciled to God as their Father in Christ; this is the first grant.
2. As to their own sense of their adoption, that is spoken of here; they show themselves to be God's Children, and so may know themselves to be God's Children.
1. Because they have the certain evidence, that they are received for children by God, through faith in Christ; and that is, holiness. If our carriage be suitable to our estate and privileges, why should we doubt? Eph. 1.4. 5. Elected to be holy, without blame before him in love, having predestinated us to the adoption of children. They have the true pledge of God's love, and that is the spirit; and they show the true fruit of their love to God, and that is obedience to his sanctifying motions: they are led by the Spirit, and so without blame before him in love; as they have a greater measure of the fruits, so 'tis every day more clear to us.
2. The same spirit that leadeth them, doth assure and ascertain them; for our sanctifier is our comforter. And the more a Sanctifier, the more a Comforter: first in a darker way, leaving a Child-like impression upon them, inclining them to go to God as a Father; though their adoption be not so explicit and clear, v. 15. Ye have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry Aba Father ; and Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba Father. The Children of God deal with God as a Father, cry to him as a Father, cannot keep away from him, when they dare not so expressly entitle themselves his Children. Secondly, in a clearer way, when he manifests his presence by a supernatural and powerful change wrought in the heart, and discovered, whereby they conclude their own gracious estate, v. 16. The spirit its self beareth witness with our spirits, that we are the children of God : the spirit helps to discern his own work, or the image of Christ stamped upon them, in a fair and bright character.
3. This is a great privilege, that will appear if we consider our present relation to God, or our future inheritance.
1. Our present relation to God, 1 John 3.1. Behold what love the father hath shown us, that we should be called the children of God. We are his Children, and God is, as our Father, pleased to own us as his children; we are not born sons, but made so by grace; by nature we are Children of wrath, Eph. 2.3. The very term adoption implieth it. A Child by adoption is opposed to a Child by nature; for men are not said to adopt their own children, but strangers; now that strangers and enemies should not only be reconciled, but also be called the sons of God: Oh, what unspeakable mercy is it! to have the blessed God, whom we had so often offended, to become our reconciled Father in Christ! it is not an empty title that he assumeth; but hath more abundant love and tenderness to our welfare than any title can make us understand.
2. Our future inheritance ; our right floweth from our sonship, Rom. 8.17. And if children, then heirs, heirs of God, and joint heirs with Christ. Titus 3.5▪ 6, 7. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and the renewing of the Holy Ghost, which he hath shed on us abundantly through Jesus Christ our Savior. That being justified by his grace, we should be made heirs according to the hope of eternal life, 1 Pet. 1.3, 4. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, that fadeth not away; reserved in Heaven for you. Luke 12.32. Fear not little flock, 'tis your Fathers good pleasure to give you a Kingdom. What may we not expect from the bounty of such a Father? Surely he that would pardon his enemies, will bless his Children, and that for evermore.
1. USE. Is to inform us, 1. of the nature of the spirit 's conduct ; 'tis sweet, but powerful; it accomplisheth its effect, without offering violence to the liberty of man; we are not drawn, taken, or driven as beasts, but led, guided to happiness; not forced thither against our wills, or without our consent; the inclinations of man are free, there is not a violent impulsion, but a sweet guidance and direction; yet he is subject to the leading, government, and drawing of the Spirit.
2. It informeth us of the great condescension of God to new creatures.
1. In his care over them. They are led by the spirit, during their pilgrimage; well guided, and well guarded, Heb. 1.14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? They have the spirit for direction, and the Angels for defense; their charge is not cura animarum ; but custodia corporis.
2. In the great honor he puts upon them, and reserveth for them. Now these are the Children of God; hereafter they shall have the inheritance; then is adoption complete, Rom. 8.23. Even we ourselves, groan within our solves, waiting for the adoption, the redemption of our bodies. If annihilated after death, or drawn out their life to all eternity upon earth, allowing them so tolerable contentment, there had been a savor, comparing their estate with damned reprobates; but he hath done better for them; having after a short time of trial and service here, appointed endless joys and pleasures for them, at his right hand for evermore. Now he taketh them into his family, then into his bosom.
2. USE, Is to press us to put ourselves under the conduct and government of the Holy Spirit ; 'tis implied in our Baptism, Matth. 28.19. Go therefore, teach, and baptize all nations, in the name of the Father, Son, and Holy Ghost. By our express consent, we take God for our Lord and portion; and Christ for our Redeemer and Savior; and the Spirit for our guide, sanctifier, and comforter. There is all the reason to press us to it. First, From his excellency ; he cannot deceive us, because he is the spirit of truth. He cannot engage us in evil, because he is the spirit of Holiness; from his readiness to do good, Psa. 25.9. Good and upright is the Lord, therefore he will teach sinners in the way ; the poor sinner that is weary of his wandering, that is truly humble for his failings, and wanderings, and comes to him for pardon and grace. Secondly, From our necessity. Our heedless headlong spirit will soon transport us to some inconveniency, Pro. 3.5, 6. Trust in the Lord with all thine heart, and lean not on thine own understanding: in all thy ways acknowledge him, and he shall direct thy path ; 'tis the greatest judgment to be given up to our own hearts counsels. Thirdly, From the effects, the peace and comfort which followeth his guidance, Jer. 6.16. Stand ye on the ways, and see and ask for the good old paths, where is the good way, and walk there in, and you shall find rest to your souls ; and Psa. 143.10. Teach me to do thy will, for thou art my God: thy spirit is good, lead me into the land of uprightness.
But what must we do?
Answer, 1. Continually desire his assistance and powerful conduct, Luke 11.13. If ye then being evil, know how to give good gifts to your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him? 'It is pleasing to God, 1 Kings 3.9.10. Give therefore thy servant, an understanding heart, to judge thy people, that I may discern between good and bad; and the speech pleased the Lord.
2. Let us co-operate with his motions, mortifying the wisdom and the desires of the flesh; avoiding all those things he dissuadeth us from; you grieve him, when you disturb his comforting work, or disobey his sanctifying motions, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. Do not break through, when he would restrain you, or refuse or draw back when he would impel and invite you to good. The spirit of God will not forsake you, unless you forsake him first; he is grieved when the wisdom of the flesh is obeyed before his counsel; and his holy inclinations smothered, and we yield easily to the requests of sin, but are deaf to his motions.
3. let us humble ourselves when we sin through frailty, and leave the directions of the Holy Ghost ; let us ever be more wary afterwards, Psa. 51.6. In the inward parts shalt thou make me to know wisdom. We catch many a fall, when we leave our guide; as the child when without his Nurse he will take to his own feet.
3. USE, is trial. For 'tis propounded as a mark of the children of God. Now by whose counsel are you guided? Some follow their own spirit, not the spirit of God ; are guided by the wisdom of the flesh, and their own carnal affections; led away from God by the lusts of their own heart, and the temptations of the Devil; taken captive by him at his will and pleasure, 2 Tim. 2.26. Our conversations will declare that which is prevalent. Principiata respondent suis principiis, the constant effects declare the prevailing principle.
1. The effects of the spirits leading, are an Heavenly life, 1 Cor. 2.12. Now we have received not the spirit of the world, but the spirit of God, that we might know the things that are freely given us of God ; and Eph. 1.17, 18. That the God of our Lord Jesus Christ, the father of glory, may give unto you the spirit of wisdom, and revelation, in the knowledge of him. The eyes of your understandings being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. The spirit leadeth us to those things that are above. The flesh leadeth us to those things here below; to flesh-pleasing vanities, vain perishing delights, only grateful to sense.
2. The spirit leadeth to an Holy life, and obedience to God, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness.
3. To spiritual things, Rom. 8.5. They that are after the flesh, do mind the things of the flesh; but they that are after the spirit, the things of the spirit ; and Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting ; to excel in these things, though with the loss of carnal pleasure • s.
4. To all duties to our neighbor, Eph. 5.9. For the fruit of the spirit is in all goodness, and righteousness, and truth, Gal. 5.22, 23. But the fruit of the spirit, is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, against such there is no law.
SERMON XXII.
ROM. VIII.15.
For ye have not received the spirit of bondage, again to fear; but ye have received the spirit of Adoption, whereby we cry, Abba Father.
T HE Words contain a Reason, why those who are led by the Spirit, are the children of God: The Reason is, because they have received the Covenant of Grace; and the Spirit which accompanieth the New Covenant, is not the Spirit of Bondage, but Adoption. 'It is propounded,
- 1. Negatively.
- 2. Affirmatively.
1. Negatively: They were freed from the servile fear of condemnation, which the legal Covenant wrought in them.
2. Affirmatively: They were endowed with the Spirit of Adoption, or a persuasion of their Father's Love, or of God's admitting them into his Family, and the right of inheritance; and so were drawn to obedience by noble motives suitable to the Covenant they were under.
For the First Clause in the Text, Ye have not received the spirit of bondage again to fear. In which words observe,
1. The State of men under the Law-Covenant: 'It is a State of Bondage.
2. The operation of the Spirit, during that Dispensation, it made men sensible of their Bondage: Ye have not received the spirit of bondage: There is the Spirit mentioned, and, 〈 in non-Latin alphabet 〉 , again, implying, That during that Dispensation they had it.
3. The impression left upon the heart of man, 〈 in non-Latin alphabet 〉 , fear. There is a Twofold Fear, filial and servile, childlike and slavish: The one is a lawful and necessary Fear, which doth quicken us to our Duty, Phil. 2.12. Work out your salvation with fear and trembling ; and is either the fear of Reverence, or the fear of Caution. The fear of Reverence is nothing but that awe which we, as Creatures, are to have of the Divine Majesty, or an humble sense of the condition, place, and duty of a Creature towards its Creator: The fear of Caution is a due sense of the importance and weight of the business we are engaged in, in order to our salvation. Certainly none can consider the danger we are to escape, and the blessedness we aim at, but will see a need to be serious; and therefore this fear is good and holy. Secondly, There is besides this, a slavish fear, which doth not further, but extremely hinder our Work: For though we are to fear God, yet we are not to be afraid of God. This servile fear may be interpreted either with respect to the Precept, or the Sanction of the Law: First, with respect to the Precept ; and so it showeth us how men stand naturally affected to the duty of the Law: Whatever they do, is merely for fear of being punished. Secondly, to the Sanction, Penalty and Curse: The fear of evil is more powerful upon us than the hope of good: The greater the evil, the greater the fear, and the more tormenting.
Doct. That men under the Law-Covenant, are under a Spirit of Bondage.
Here I shall inquire,
- 1. What is the Spirit of Bondage?
- 2. How is it the fruit of the Law-Covenant?
- 3. Whether it is good or bad?
1. What is the Spirit of Bondage? To open it, we must explain Three Things,
The Nature of the Object: 2. The Work of the Spirit: 3. The Disposition of man.
1. The Nature of the Object: The Law requiring Duty of the fallen creature, and threatening punishment in case of disobedience: For the Law hath a Twofold Office, to convince of sin, Rom. 3.20. Now by the Law only cometh the knowledge of sin: and to bind over to punishment: Therefore 'tis said, The law worketh wrath, Rom. 4.15. In both respects the Old Covenant is called the Law of sin and death, Rom. 8.2. The Law, as a covenant of Works, is called a Law of sin, because it only showeth our sin; and a Law of death, because it bindeth us over to death.
2. The Work of the Spirit: Every Truth is quickened by the Spirit, and made more powerful upon our hearts. The comfort which we have from the Truth of the Gospel, is by the Spirit, and therefore 'tis called Joy in the Holy Ghost. So Law-Truths are applied to the conscience by the Spirit, Jer. 31.19. After I was instructed, I smote upon the thigh: and when the commandment came ; that is, in the light and power of the Spirit, sin revived, and I died, Rom. 7.9. That is, was made sensible of his sinful and lost condition. And indeed the usual Work wherewith the Spirit beginneth with men, is to show them their sin and misery, their alienation from God, and enmity to him, and insufficiency to help themselves.
3. The disposition of man, which is corrupted, under the workings of the Spirit of Bondage: And so this Spirit of Bondage, or servile Fear, worketh several ways, according to the Temper of men: First in the profane it giveth occasion of further sinning, as conscience being awakened by the Spirit, urgeth either the Precept or the Curse: the Precept, as a Bullock at first yoking, groweth more unruly, or a River swelleth when it meeteth with a dam and restraint, Rom. 7.5. For when we were in the flesh, the motions of sin, which were by the law, did work in our members, to bring forth fruit unto death. Sinful practices were more irritated by the prohibition; and so our obligation to death increased: or else by urging the Curse, which produceth the sottish despair, Jer. 18.12. And they said, there is no hope; we will walk after our devices.
There is a double despair, of pleasing, or being accepted: There is a lazy sottish despair, as well as raging and tormenting despair, by which men cast off all care of the Souls welfare: There is no hope. Secondly, in a middle sort of men, that have a legal conscience; it puts them upon some duty and course of service to God: But 'tis not done comfortably, nor upon any noble motives: That which is defective in it, is this; First, 'tis constrained service; This Bondage, which is a fruit of the Law, doth force and compel men to some unpleasing Task: A Christian serveth God out of love; but one under the Spirit of Bondage serveth God out of fear: A love to God and true holiness, prevaileth with the one, more than the fear of wrath and punishment: for the Spirit of Adoption disposeth and inclineth him to God, as a Father; but one under the Spirit of Bondage, is forced to submit to some kind of religiousness, for fear of being damned. Indeed both are constrained, the one by love, the other by fear, 2 Cor. 5.14. only the constraint of love is durable, and kindly, and sweet; the other, his Task, is grievous and wearisome, Mal. 1.11. and holdeth most in a fit; when danger is nigh, they are frighted into some devotion, Psal. 78. from 34, to 38. Secondly, That service which they are forced and compelled to yield to God, is outward service and obedience, Isa. 58.7. hanging the head for a day, like a Bulrush ; and as they do, Micah 6.7. offer Thousands of Rams, and Ten Thousands of Rivers of Oil, or the first born of their body, for the sin of their souls: 'It is a Sin-Offering rather than a Thank-Offering; more to appease conscience, than to please God; consists in Rituals rather than Substantials; and those invented by men, rather than commanded by God: Whereas the true Christian is otherwise described, Phil. 3.3. For we are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the fiesh. But the false Christian is one ( Matth. 15.8.) that draweth nigh to God with the mouth, but their heart is far from him: their heart is averse from God, though they must have an outward Religion to rest in: and so they serve God not as children do a father, but as slaves serve an hard and cruel master. Thirdly, In some the Lord may make use of it to bring on conversion: for according to our sense of sin and misery, so is a Savior and Redeemer welcome to us, and prized by us. There must be a sensible awakening knowledge of our great necessity, before we will make use of Christ for our Cure and Remedy. None but the sick will care for the Physician, Matth. 9.12. the burdened for ease, Matth. 11.28, 29. the pursued for a Sanctuary and Refuge, Heb. 6.18. None but the condemned, to be justified and acquitted, Rom. 8.33, 34. the lost and miserable to be saved, Luke 19.10.
2. How is it the fruit of the law covenant? The law covenant is double, either the covenant of nature, which concerned both Jew and Gentile; or the first administration of the covenant of Grace, made with the Jews only. First, the covenant of nature, which we are all under, naturally breedeth Bondage and shyness of God; we are sensible that we are his creatures, and so owe him duty and subjection; that we have failed in our duty to him, and therefore lie obnoxious to his wrath, and punishment. Heathens that had but some obscure notions of God, felt somewhat of this Bondage, Rom. 1.32. They knew the judgment of God, and that they which commit such things are worthy of death. They stood in dread of angry justice, and not only they, but all mankind are under it, Rom. 2.15. according to that natural sense which men have of religion, so is their Bondage more or less; still under fear of death, and the consequents thereof. This sense or conscience of sin, and wrath, which the breach of God's law hath made our due, is so ingrained in the nature of man, that he cannot disposess himself of it. The Apostle compareth it to the bond of marriage, which is indissoluble, till one of the parties die, Rom. 7.1, 2, 3. The conscience of man is either married to the law, as its husband; or Christ, as its husband: not to the latter, till it be dead to the former, v. 4. Ye are become dead to the law, by the body of Christ, that ye might be marrid to another, even to him that was raised from the dead. Well then, this Bondage is the effect of the law, or covenant of Nature, impressed upon the heart of man, and ariseth from a consciousness of guilt, and obnoxiousness to God's wrath and displeasure, because of God's broken covenant.
Secondly, The first administration of the covenant of grace, That bred a spirit of Bondage; witness that allegory, Gal. 4.22, to 26. Abraham's two Wives did represent the two Covenants: the first and second administration of the Covenant of grace. The first gendred to Bondage, men of a servile spirit, doing what they did, not out of love, but slavish fear, 2 Cor. 3.9. But if the ministration of death, written and engraven in stones, was glorious; so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; for if the ministration of condemnation be glory, much more doth the ministration of righteousness excel in glory. 〈 in non-Latin alphabet 〉 their Gospel was dark, and had little efficacy to change the heart of man, it did little allay and vanquish this shyness of God; rather increased it, as it conduced to revive the knowledge of God in their minds, and held forth the ransom and way of appeasing God's angry justice; obscurely and darkly, rather shown our distance from God. Israel was God's first-born, and so his heir, but an heir in non-age, Gal. 4.1, 2. Their ordinances was a Bond, ours an Aquittance; but what is this to us? Answer. Much every way:
1. That we may bless God for the greater advantages that we have to breed a Childlike spirit in us by the new Covenant; where the Lord who is offended by sin, is propitiated by the death of Christ, and willing to admit man into his presence; and bless him, that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator; that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father; and then having God for our Father, we may have Christ for our Advocate, and the Spirit for our Comforter and Sanctifier, to enable us to observe the Gospel precepts of repentance towards God, and faith in our Lord Jesus Christ: and so be made capable of the promises of pardon and life; one covenant maketh us sensible of the grace of the other. Christ dealeth with us as children of the family, requiring duty from us upon reasonable and comfortable terms.
2. Because those that live under the Gospel-dispensation, and have not received the power of it, may be yet under a spirit of bondage, and cherish a legal way of religion. In everyone that entertaineth thoughts of Religion, Law and Gospel are at conflict in his heart, as well as flesh and corruption; this is clear, by Gal. 5.17, 18. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would ; but if ye be led by the spirit, ye are not under the law; as spirit and flesh do lust against, and constantly oppose one another, and labor to suppress and diminish each other; so do Law and Grace; those that are slaves to their sinful lusts, and are not enabled by the spirit of the New Testament to do in some measure what the rule enjoineth, have their comforts obstructed; and while sin reigneth, the law reigneth, Rom. 6.14. For sin shall not have dominion over you, for ye are not under the law, but grace. Partly, by its iritating power; and Partly, by its condemning power, leaving them under a fear of condemnation, and urging them to do what they cannot do.
3. The Children of God by regeneration and adoption, while sin remaineth, may have somewhat of bondage remaining in them. Look as under the Old Testament, when the ingenuous and noble motives of the Gospel were in a great measure unknown, there was somewhat of a free spirit in the Eminent Saints, Psal. 51.12. though but sparingly dispensed: so under the Gospel dispensation, there are many sad and drooping Christians who do not improve the comforts provided for them, and when they are called upon to rejoice in the Lord always, Phil. 4.4. rather go mourning all the day long, but 'tis their fault. The people under the law dispensation were either the Godly, or the wicked, or the middle sort; the eminently Godly then had a free spirit; the wicked were either terrified, or stupefied: the middle sort, who were touching the righteousness of the law blameless, Phil. 3.6. had a zeal for outward observances, but not according to knowledge, Rom. 10.2. were merely acted by a legal spirit: so under the Gospel there are the eminently Godly who evermore rejoice, 1 Thes. 5.16. or at least are swayed more with love, than fear; the weak Godly, who have much of their ancient fears, and the love of God in them is yet too weak to produce its effect; though this love to God do prevail over sin, yet not ordinarily over fear of punishment; but much of that influences their duties, more than their love to God. There is too great averseness in their hearts from God and Holiness, and they seek to break it by the terrors of the Lord. Not sin, but fear is predominant.
Thirdly, Is this spirit of Bondage good, or bad? I answer.
1. We must distinguish of the three Agents in it. This Bondage cometh, partly from a good cause, the spirit of God breeding in us a knowledge of our Duty, and a Belief of the threatenings of God, from whence ariseth a sense of our sinful and miserable condition; so far 'tis good and useful; Partly, from an ill cause, the Devil, who delighteth to vex us with unreasonable terrors, 1 Sam. 16.14. The spirit of the Lord departed from Saul, and an evil spirit from the Lord vexed him ; The Devil, both tempteth, and troubleth: as the Huntsman hideth himself till the poor Beast be gotten into the toile, then he appeareth with shouts and cries; Partly, from the corruption of man's heart, which either turneth this work to an utter aversation from God, or some perfunctory and unwilling way of serving him; some know the right use of the Covenant, others not; and therefore we must consider not only how 'tis wrought by the spirit, but how 'tis entertained by man through our corruption; our conviction of sin and misery by the spirit turneth into Bondage and servitude.
2. The spirit of bondage is better than a profane spirit. Some cast off all thoughts of God, and the World to come, and are not so serious and mindful of religion, as to be much troubled with any fears about their eternal condition; it were happy for them if they were come so far as a spirit of Bondage; they that are under it, have a conscience of their duty, but such as perplexeth them, and lasheth, and stingeth them with the dread and horror of that God whom they serve. Now this is better than the profane spirit that wholly forgets God, Psa. 10.4. God is not in all their thoughts ; whether he be pleased, or displeased, honored, or dishonored; this may tend to good; the gradus ad rem, gradus in re. Yea it may in some degree be consistent with sincerity; for though to have no love to God, is inconsistent with a state of grace; or to have less love to God than sin; yet to have more fear than love, is consistent with some weak degree of grace, especially if the case be so, that love is less felt in act, than fear: and therefore though men are conscious to much backwardness, yet keep up a seriousness, though to their feeling 'tis more fear than love which moveth them; yet we dare not pronounce them graceless; for there may be a love to God, and a complacency in his ways, though it be oppressed by fear, that the spirit of adoption is not so much discovered for the time.
3. That 'tis an ill frame of spirit, to be cherished or rested in. For while men are under the sole and predominant influence of it, they are never converted to God; fear doth begin the work of conversion, but love maketh it sincere: the spirit by fear doth awaken men to make them see their condition, terrifying them by the belief of God's threatening, and the sense of his indignation, that they may flee from wrath to come, Matth. 3.7. Or cry out, What shall I do to be saved? Acts 2.37. But yet, though they have a sensible work, they have not a saving work: Some by these fears, are but troubled and restrained a little, and so settle again in their sensual course, but to their great loss: for God may never give them like advantages again: Others betake themselves to a kind of religiousness, and forsake the practice of those grosser sins, which breed their fears; and so resting here, continue in a state of hypocrisy, and self-deceiving religiousness.
1. USE is Information, and Instruction; to teach us how to carry it as to the spirit of Bondage: First, 'tis not to be slighted ; partly, from the matter which breedeth the fear and bondage, which is the law of God, the supreme rule and reason of our duty, by which all debates of conscience are to be decided; partly, from the Author, this sense of sin and misery is stirred up in us, and made more active by the Operation of the Spirit of God; partly, from the faculty wherein 'tis seated, the conscience of a reasonable creature, the most lively and sensible power of man's soul, which cannot be pacified, but upon solid grounds and reasons; partly, from the effect the fear of eternal death, the greatest misery that can befall us; for surely 'tis a dreadful thing to fall into the hands of the Living God, Heb. 10.31. To smother and stifle checks of conscience, doth increase our misery, not remove it, and produceth hardness of heart, and contempt of God; therefore when our souls are at this pass, that we see we are in bondage to sin, and know not how to help it; in bondage to wrath, and know not how to quench these fears which are awakened in us by the spirit, surely we should look after solid satisfaction, and peace of soul, settled on us upon Gospel Terms; Run to the blood of sprinkling, Heb. 10.20.
2. Yet 'tis not a thing to be chosen, prayed for, or rested in ; Partly, because 'tis a judiciary Impression, a spark of Hell kindled in the conscience; a tender conscience we may and must pray for, but not a stormy conscience; when we ask legal terrors, we know not what we ask; a belief of the threatenings belong to our duty; as well as a belief of the promises; but we must not so reflect upon terrors, as to exclude the comfort and hope of the Gospel; when under a spirit of Bondage, we are in a most servile condition, far from all solid comfort, courage and boldness; but is it not an help to conversion? Answer, Let God take his own way, we are not to look after the deepness of the wound, but the soundness of the cure; not terrible representations of sin and wrath, but such an anxiousness as will make us serious and solicitous; partly, because the Law-Covenant is an antiquated dispensation, the law of nature bindeth not as a Covenant; for the promise of life ceased upon the incapacity of the subjects, when under a natural impossibility of keeping it; the threatening and penalty lieth upon us indeed, till we flee to another court and covenant: The Jewish Covenant was abolished, when Christ repealed the Law of Moses, that Covenant dealt with us as servants, the Gospel dealeth with us as sons, in a more ingenuous way, and inviting us to God upon nobler motives; and partly, from the nature of that fear that doth accompany it, it driveth us from God, not to God, Gen. 3.5. Adam hid himself among the bushes; and he gives us this reason, because he was afraid; and still we all fly from a condemning God, but to a pardoning God we are encouraged to come nigh, Psal. 103.4. There is forgiveness with thee, that thou mayest be feared. In the wicked, the fear of God's Wrath once begun, it increaseth daily, till it come to the desperate fear of the damned, and the fault is not in the law, or in the spirit, but in man, who runneth from his own happiness, and maketh an ill use of God's Warnings.
2. USE, is to put us upon trial, and self-reflection: All that attend upon Ordinances, receive some spirit or other; a spirit of bondage, or a spirit of adoption; now with what kind of spirit are we acted withal? God's children, who are adopted into his family, may have some degree of the spirit of bondage, great mixtures of fears and discouragements; for only perfect love casteth out fear, 1 John 4.18. but these fears are over-balanced by the spirit of adoption; they have some filial boldness, a better spirit than a slave; do not wholly sin away the love of a father, though the delight and comfort be much obstructed; 'twas a sad word, for a child of God to speak, Psal. 77.3. I thought of God, and I was troubled : The remembrance of God may augment our grief, when conscience representeth his abused favors, as the cause of his present wrath and displeasure with us, but this is not their constant temper, but only in great dissertions; for a constancy, while sin remaineth, somewhat of bondage remaineth; but there is a partial, predominant legality; the partial may be found in the regenerate, who do by degrees overcome the servile fear of condemnation, and grow up more and more into a Gospel Spirit; certainly where that prevaileth, there will be liberty, 2 Cor. 3.17. Tho for a while, the heir differeth nothing, or nothing to speak of, from a servant, yet in time he behaveth himself as a son, and is treated as a son; and they get more comfort and joy in the service of God; but the predominant legality is in the carnal; it may be known by the governing principle, fear, or love; the inseparable companion of the spirit of bondage is fear; and love and sonship, or the spirit of Adoption, go together; and where slavish fear prevaileth, and influenceth our Religion; it may be known by these two things: First, By their unwillingness and reluctancy to what they do for God ; The good they do, they would not, and the evil they do not, they would do; that is, they would fain live in a sinful life if they durst, and be excused from religious duties, except that little outward part which their custom and credit engages them to perform; like Birds that in a sunshine day sing in the Cage, though they had rather be in the Woods; They live not an holy life, though some of the duties which belong to it, they observe, out of a fear to be damned; if they had their freest choice, they had rather live in the love of the creature, than in the love of God; and the pleasures of the flesh, than the heavenly life: But now they that have the spirit of Adoption, are inclined to the love of God and Holiness, have hearts suited to their work, Psal. 40.8. Thy law is in my heart, and Heb. 8.10. I will put my laws into their minds, and write them upon their hearts. They obey not from the urgings of the law from without, but from the poise and inclination of the new nature; not barely as enjoined, but as inclined. They do not say, O that this were no duty, or this sinful course lawful! but, O how I love thy law! Psal. 119.97. O that my ways were directed, Psal. 119.5. They do not groan and complain of the strictness of the law, but of the remainders of corruption, Rom. 7.24. Not who will free me from the law? but who will free me from this body of death? Their will is to serve God more and better, not to be excused from the duties of holiness, or serving him at all.
2. By the cause of their trouble about what they have done, or left undone: They are not troubled for the offense done to God, but their own danger; not for sin, but merely the punishment; as Esau sought the blessing with tears, when he had lost it; Heb. 12.17. He was troubled, but why? Non quia vendiderat, sed quia perdiderat ; Not because he sold it, which was his sin; but lost the privileges of the birthright, which was his misery; so, many carnal men, whose hearts are in a secret love and league with their lusts. yet are troubled about their condition, not because they are afraid to sin, but afraid to be damned; 'tis not God's displeasure they care for, but their own safety; the Youngman went away sad and grieved Mark 10.22. because he had great possessions; because he could not reconcile his covetous mind with Christ's counsel and direction; Felix trembled, being convinced of sins, which he was loath to discontinue and break off; slavish fear, though it doth not divorce the heart from its lusts, yet it raiseth trouble about them.
3. USE is to press you to get rid of this spirit of bondage ; and to prevail upon it more and more. For Motives.
1. 'It is dishonorable to God, and supposeth strange prejudices and misrepresentations of God; as if his government were a kind of Tyranny, grievous and hurtful to man; and we think him an hard Master whom it is impossible to please, as the evil and slothful servant, Matt. 25.24, 25. I knew that thou wert an hard man, reaping where thou hast not sowed, and gathered where thou hast not strawed; and I was afraid, and went and hid thy talent in the earth. His fear was the cause of his negligence and unfaithfulness, which fear is begotten in us, by a false opinion of God, which rendereth him dreadful, rigorous, and terrible to the Soul; while we look upon God through the Glass of our guilty fears, we draw a strange Picture of him in our minds, as if he were a ridgid Lawgiver, and a severe Avenger, harsh, and hard to be pleased, and therefore unwilling to submit to him.
2. 'It is prejudicial to us, in many regards.
1. It hindereth our free and delightful converse with God. The legal spirit hath no boldness in his presence, but is filled with tormenting fear and horror at the thoughts of him: The Spirit of adoption giveth us confidence and boldness in prayer, Heb. 4.16. and Eph. 3.12. but on the contrary, the spirit of bondage maketh us hang off from God. As Adam was afraid, and run to the bushes, Gen. 3.12. and David had a dark and uncomfortable spirit, and grew shy of God after his sin, Psal. 32.3, 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence, v. 5. And Cain went out from the presence of the Lord of Hosts, Gen. 4.16. as unable to abide there, where the frequent Ordinances of God might put him in remembrance of him. And Jam. 2.29. The Devils believe, and tremble. They abhor their own thoughts of God, as reviving terror in them: The Papists think it boldness to go to God, without the mediation and intercession of the Saints: The original of that practice was slavish fear, when God had opened a door of access to himself.
2. It breaketh our courage, in owning the ways of God, and truths of God. The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord, nor his servants, and to be partakers of the afflictions of the Gospel; he urgeth this Argument, 2 Tim 1.7, 8. For we have not received the spirit of fear, but the spirit of love, and power, and of a sound mind: 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , a poor cowardly dasterdly spirit, mated or overcome with every difficulty; but now a spirit confirmed in the love of God, and the faith and hope of the Gospel, is a fruit of power and fortitude, the righteous is as bold as a Lion, Pro. 28. 1. Dan. 3.17, 18. If it be so, our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king! but if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up; and Rom. 8.37, 38. I am persuaded, that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
3. It hindereth the readiness and cheerfulness of our service, and crippleth our endeavors. The slothful servant was afraid, Luke 19.21, 22. when we do not know whether we shall please or be accepted or no, 'tis a very discouraging thing, and we drive on heavily, when nothing appears to us but fear; but love maketh a willing people, 1 Joh. 5.3. For this is the love of God, that we keep his commandments; and his commandments are not grievous.
4. It resisteth sin unwillingly; we had rather let it alone, than go about it; the mortifying of lust, is like the cutting off of an Arm with a rusty Saw; rather let go anything than sin; but grace furnisheth us with the most powerful arguments.
For means,
1. Cherish good thoughts of God ; the spirit of bondage is increased upon us by unreasonable fears and jealousies of God; the Lord is good, and doth good, Psal. 119.68. his commands are not grievous, Matt. 11.30. My yoke is easy and my burden is light. The trials sent us by him, are not above measure, nor beyond strength, 1 Cor. 10.13. Who will not suffer you to be tempted above what you are able. Nor his punishments above deserving, Neh. 9.13. thou hast punished us less then than we deserved; he is not hard to be pleased, nor inexorable upon our infirmities, Mal. 3.17. And I will spare them as a man spareth his own son that serveth him. He is a rewarder of them that diligently seek him, Heb. 11.6.
2. Study the nature and constitution of the Gospel, which maketh rich preparation of Grace, Help and Comfort for you; this is God's Act of Oblivion, which easeth you of your troubles; for here God promiseth to blot out your transgressions, and remember your sins no more; this is a Sanctuary and Refuge for your distressed souls to fly unto, when pursued by the laws curse; the Charter of your hopes, or the word of salvation which secureth you against the laws curse, or the fears of the damnation of Hell; the law is good, as a rule of duty, but the Gospel is glorious. 2 Tim. 1.8, 11. In short, Your souls will never sit easy within you, till you resolve not to seek for that in the law which is only to be found in the Gospel, peace of Conscience, and Reconciliation with God; The law can only save the innocent; but the Gospel pardoneth the penitent sinner; Look not for that in self, which is only to be found in Christ, a perfect Righteousness and Merit to appease God's Justice, and propitiate him to us; this is only by the Blood and Obedience of Christ; never look for that on earth which is only to be had in Heaven, which is exact and unspotted holiness, Jude 21. Then we are presented faultless in his presence.
3. An hearty and sincere love to God, 1 John 4.18. There is no fear in love, for perfect love casteth out fear: because fear hath torment, and he that feareth is not made perfect in love. He speaketh not of a childlike Reverence of the Divine Majesty, or a carefulness not to displease him; but of slavish fear of Condemnation, which is the life and soul of many men's Religion; but they are never soundly converted, till God hath their hearts, that is, their love: Now this strong and fervent love arising from faith in Christ, driveth and forceth this tormenting fear out of the heart, and will never be afraid of him whom they love; and on the other side, will not love him whom they look upon as ready to condemn them, and cast them into Hell. Surely God will never damn the soul that loveth him; therefore if we would get rid of the fear of wrath, or hell, let us love God with our highest and best affections; we have reason to love him, if we consider the wonder of his love and good will to sinners, manifested to us in and by Jesus Christ.
4. Live holily, and obey the motions of the sanctifying spirit ; We deprive ourselves of comfort by falling into sin; the more the spirit is a Sanctifier, the more a Comforter; Holiness breedeth a generous confidence, 1 John 3.2. Behold now we are the Sons of God, Gal. 5.18. But if ye be led by the spirit, ye are not under the law. If we are not watchful against sin, our bondage returneth; therefore David saith, Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me by thy free spirit. The Holy Spirit withdraweth and suspendeth his comforts, when we walk vainly and loosely; then we cannot serve God with any delight and readiness of mind; 'tis not a free spirit, but a servile, that then governeth us, and influenceth our actions.
SERMON XXIII.
ROM. VIII.15.
But ye have received the Spirit of Adoption, whereby we cry, Abba, Father.
I N the Words we have,
- 1. A Priviledg, Ye have received the Spirit of Adoption.
- 2. One special fruit and effect of it, Whereby we cry, Abba, Father.
In setting down the effect, the change is emphatical; ye received, we cry ; He includeth himself, and puts in his own name, together with theirs, to show, that it is a Priviledg common to all that receive the New Testament; the meanest and least of God's Children have an affectionate and childlike way of praying unto God.
Doct. That the spirit which we receive under the new Covenant dispensation, is a spirit of Adoption.
I shall explain these Five Things.
- 1. The state of Adoption, which we obtain under the New Testament.
- 2. The spirit of Adoption, consequent thereupon.
- 3. Whether all that live under the New Testament Dispensation, have the spirit of Adoption.
- 4. Whether all that have it, know it.
- 5. The reasons why this is the fruit of the new Covenant Dispensation.
1. What is the state of Adoption? Our admission into God's family, that he will be a Father to us, and we shall be his children, 2 Cor. 6.18. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Which is a great privilege, if we consider Three Things, 1. His Relation to mankind in the general: 2. His Relation to the ancient Church under the legal Covenant: 3. The estate wherein his Grace found us, when he was pleased to take us into his family.
1. His Relation to mankind in general ; So he is the Father of all the world, as he created them, and Adam is called the Son of God, Luke 3.18. He is a father to any, who giveth them being, and hath a right to govern them; so is God to us, he made us, and is the sole cause of our being and not being, and so hath a right in us to dispose of usat his own pleasure: But the Relation that we have to God by Creation, is distinct from the natural Being; this is our new Being, which we have from him as his redeemed ones; our natural being flowed from his benignity and common bounty, but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children, as he formed us in the womb, and created the soul within us; called therefore the father of spirits, Heb. 12.9. in opposition to the fathers of our flesh; but he is our father by Adoption, as we are regenerated by the Holy Ghost, John 1.12, 13. To as many as received him, to them gave he power to become the sons of God; being born not of blood, nor of the will of the flesh, nor of the will of man, but of God. Our new birth and spiritual being in Christ, is the next ground of our Adoption, and so we come into a nearer relation to him, that we may be capable of receiving the fruits of his special love; 'tis the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life: By the common Relation, God hath a title to our dearest love, but we have no title to his highest benefits; and therefore he is our Father in a more comfortable sense, as we are his workmanship in Christ.
2. His relation to the ancient Church through the legal Covenant: So God was a Father to them, and they his children; for Israel was called his first-born, Exod. 4.22. in opposition to other Nations who were left to perish in their own ways: And their descendants are called the children of the Kingdom, Matth. 8.12. because they had the ordinances and means of grace; but the Gospel-church is properly the church of the first-born, Heb. 12.23. As they have a clearer knowledge of the privileges belonging to God's children, and a larger participation, and more comfortable use of them, and so are freed from that rigor and servitude, which belonged to the first administration of the covenant of Grace; they have that which answereth the privilege of primogeniture, jus sacerdotis & jus haereditatis ; the right of Priesthood, as they are a royal Priesthood, 1 Pet. 2.9. Made Kings and Priests unto God, Rev. 1.5. Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2.5. They are separated by the Election of God from the rest of the world, and have an unction from his Holy Spirit, 1 John 2.20. And so are qualified to offer up themselves, Rom. 12.1. and Prayers and Praises, and Alms unto God, Heb. 13.15, 16. The other Priviledg of the birth-right is, jus hereditatis ; the first-born had a double portion, not only of possessions, but of Dignity and Honor above their brethren: All God's children are heirs, and heirs of the Heavenly inheritance; the multitude of co-heirs doth not lessen the inheritance, nor make the Priviledg less glorious: They are heirs of Salvation, Heb. 1.14.
3. The estate wherein his Grace found us, when he was pleased to take us into his family. We were by nature children of Wrath, wretched children, Eph. 2.3. that had deprived ourselves of the inheritance, wasted our Patrimony, forfeited our right to the Promises; but our inheritance is redeemed, and the forfeiture taken off by Christ; and we are brought back again into the family; dignified with the privileges of the first-born, made Priests unto God; and above all his other creatures do become his special Portion, Jam. 1.18. Of his own will begat he us, to be a kind of first fruits to his creatures. And made heirs of the Kingdom, Jam. 2.5. Now for us to have the Blessed God, whom we had so often offended, to become our reconciled Father in Christ: Oh what wonderful love is this! That we should be admitted into the Church of the first-born, have free liberty to worship God, and have a right to such a blessed and glorious inheritance!
2. What is the spirit of Adoption? First, We are made sons, and then we have the spirit of his Son, Gal. 4.6. Being adopted into God's Family, we have a spirit suitable: They that use to adopt children, give them some kind of token, to express their love; so here is a gift answerable to the dignity of our estate, and the love of a Father, and that is the gift of the spirit; the dignity is inward and spiritual; and the gift answereth it: He hath sent the spirit of his Son into your hearts: God would not distinguish the good •• na fall about the Tents of Israel, and the people will not go for to gather it to fill their Homer, they may starve. Tho the Bread of Heaven be dispensed by such a liberal provision, the Spirit is ready, but they are lazy: The Spirit, by accident, is a cause of servile fear; but these Motions are his proper effects.
2. A superficial Christianity is rewarded with common gifts, but the real Christianity with special Graces. All that profess the Faith, and are baptized into Christ, Gal. 3.26, 27. are visibly adopted by God into his Family, and are under a visible Administration of the Covenant of Grace. So far as they are adopted into God's Family, so far they are made partakers of the Spirit. Christ giveth to common Christians those common gifts which he giveth not to the Heathen World; knowledge of the mysteries of godliness, abilities of utterance, and speech, about spiritual and heavenly things; some affection also to them, called, tasting of the good Word, the heavenly Gift, and the powers of the World to come, Heb. 6. These will not prove us true Christians, or really in God's special favor, but only visible professed Christians.
3. Among the sincere, some have not the spirit of adoption at so full a rate as others have ; neither so pure and fervent a love to God, nor such a respectful obedience, and submission to him; nor such an Holy confidence and boldness, becoming that great happiness which they are called unto, who have the right and hope of the Blessed inheritance, and so not so much of that son-like disposition, which the spirit worketh by revealing the Love and Mercy of God, contained in the Gospel, in the Hearts of his People; some do more improve their privileges, than others do; now they cannot rationally expect the best and richest Fruits of this gift, and to be enabled and enlarged by the spirit, who do not give such ready entertainment and obedience to his motions, as the more serious and fruitful Christian doth.
4. But do all that have it, know that they have it? I Answer.
1. The spirit of adoption is in some weak, and therefore not so perceptible as it is in others; for small and weak things, are hardly discerned. All God's Children have the spirit of adoption in the effects, though not in the sense and feeling of it. They have the spirit of comfort, though not the comfort of it; for if any have not the spirit of Christ, they are none of his, Rom. 8.9. The Witness of his spirit is spoken of, as distinct from receiving the spirit, v. 16. There is a Child-like inclination and impression left upon them, though they know it not, own it not. There is a difference between the thing its self, and the degree; we cannot say, we have not the spirit of adoption, because we have not so much of this spirit, calming our hearts, rebuking our fears, and filling us with joy and peace in believing. The spirit was given to Christ without measure, but to Christians in a different measure and proportion, as they yield up themselves more or less to the conduct of his grace, and overcome the enemies of their peace, the Devil, the World, and the Flesh; the impression is left upon some in a smaller, upon some in a larger character; all are not of a growth and size; some are more real Christians, others only 〈 in non-Latin alphabet 〉 eminent grace will more discover its self, than a little grace under an heap of imperfections; a fervent love will be felt, and a lively hope of Heaven demonstrate its self, and an exact obedience less liable to dispute; as we increase in Love, and Heavenly mindness, so the spirit discovereth his presence in us.
2. Where the spirit of adoption acteth at the lowest rate, there is something to difference it from the spirit of bondage.
1. They are carried on to wait upon God, upon Gospel grounds ; though they cannot apply the comforts, and enter themselves heirs to the privileges thereof; some know they are of the truth, and can make out their title with clearness and satisfaction, 1 John 3.14. And hereby we know that we are of the truth, and shall assure our hearts before him ; others depend on God's general offer, while their claim and sincerity is as yet questionable: God offereth to be a Father in Christ to all penitent believers, and so we are encouraged to come to him by Christ: the Apostle telleth us, Heb. 7.19. That the gospel brought in a better hope, by virtue of which we draw nigh to God. There is a Child-like inclination, when there is not a Child-like familiarity and boldness; the soul cannot keep away from God, but will come to him that he may pardon our sins, and heal our souls, and save our persons; now this is the spirit of adoption in the lower, or more obscure way of addressing ourselves to God as a Father.
2. There are childlike groans, as well as childlike comforts, compare Rom. 8.26. The spirit itself maketh intercession for us, with sights and groans, which cannot be uttered ; with 1 Pet. 1.8. In whom though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. In some the spirit only discovereth himself by hungering and thirsting after righteousness; in others he worketh peace, which passeth all understanding, and joy unspeakable and full of glory.
3. There is a childlike reverence, when there is not a child like confidence. They are afraid to offend their Heavenly Father, though they cannot challenge all the fruits and effects of his Fatherly love, as belonging to them; when they cannot own him as a Father with delightful confidence, yet they dare not offend him; for all God's Children have a Child-like love to him, when they have not a full sense and assurance of his paternal love to them; for he hath a title to our dearest love, before we can make out a title to his benefits; now they that love God, hate evil; Psal. 97.10. are tender of omitting any duty, or committing any offense; where there is this Holy awe, there is a spirit of adoption; 'tis an owning of God as a Father, 1 Pet 1.17. If ye call on the Father, &c. And therefore this reverence we call filial fear.
4. The heart is carried out to heavenly things, though we cannot call them ours. All that are children, do look after a child's Portion; there is a twofold hope, First, an hope which is the effect of regeneration, 1 Pet. 1.3. And an hope which is the effect of experience, Rom. 5.4. Now this puts a difference between the spirit of Bondage, and the servile mercenary spirit, when the currant of thine affections is carried out after the eternal inheritance; servants and mercenaries must have pay in hand, they covenant with you from day today, or from quarter to quarter, or from year to year; a child in the Family tarrieth for a Childs Portion, Math. 6.4. When thou dost thine alms, do not sound a trumpet before thee as 〈◊〉 hypocrites do in the synogogue, and in the street ; they have their reward 〈 in non-Latin alphabet 〉 present wages they look for, discharge God from other things; if he wi • l give them the honor and pleasure of the world, they are satisfied and look for no more.
5. Why this is the fruit of the new covenant dispensation? There are three things which must not be severed, 1. The object. 2. A powerful agent. 3. The disposition of the subject thence resulting.
1. There is an object, and that is the Gospel offering pardon and life, reconciliation with God, and the everlasting fruition of him in Glory. In the Gospel or new covenant, we have the highest discovery of God's Fatherly goodness, that he might be more amiable and lovely to us, and be loved by us; the great end of reconciling and saving lost man by Christ▪ his wonderful condescension in his incarnation, life, sufferings and death, was to commend his love to us, Rom. 5.8. Herein God commended his love to us, in that when we were yet sinners, Christ died for us. To this end also tend his merciful covenant and promises, that we might not look upon God as a condemning Judge, but as a gracious and reconciled Father, offering to be so to all that will accept Christ, and submit to him. God would not immediately beget this persuasion in our minds, by his own secret power, but use this objective means, work upon our love by love, because he will work on man agreeably to the nature of man; his covenant shall speak him a Father, that we may apprehend him as a Father.
2. There is an internal powerful agent, and that is the spirit. Besides the external objective means, there must be an internal effective cause; for though God's Fatherly love doth shine resplendently without us, in the person of the Mediator, and the riches of the Gospel; yet the dead and dark heart of man is not affected with it, John 1.5. And the light shineth in darkness, and the darkness comprehendeth it not, till God shine into our Hearts, 2 Cor. 4.6. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Unless this Doctrine of God's Fatherly Love and Grace, be accompanied with his illuminating, Sanctifying, Comforting Spirit, who sheds abroad this Love in our Hearts which is revealed in the Gospel.
3. The disposition thence resulting from the application of this object to us by the spirit: such as the object is, such are the affections stirred up in us; as by Law-truths the spirit worketh conviction, terrors of conscience, legal contrition, Acts 2.37. and thence Bondage ariseth; so by the Gospel, where God is represented as the Father of Mercies, and the God and Father of our Lord Jesus Christ, and in him our God and Father; the Impression must be suitable; this Spirit that worketh by the Gospel, must needs be the Spirit of Adoption, or such a Spirit as worketh a Child-like disposition in us, for the Impression must always be according to the stamp.
1. USE, To persuade us to look after the spirit of adoption ; we never do seriously and closely christianize, till we get it, but either have a literal Christianity, a form of knowledge in the Gospel, without the Life and Power; or a legal Old Testament Spirit. To quicken you, consider these Motives or Privileges which you will have by it.
1. Peace of conscience, Or a rest from those troubled and unquiet thoughts, which otherwise would perplex us, Rom. 14.17. For the Kingdom of God is not meat, and drink, but righteousness, and peace, and joy in the Holy Ghost ; and Rom. 15.13. Now the God of hope, fill you with all joy, and peace in believing. This calm of mind differeth from the deadness and benumbedness of a stupid conscience; that's a thing we never labored for, groweth upon us we know not how; 'tis maintained by idleness, rather than by Watchfulness and Diligence; and is inconsistent with serious thoughts of God, and our eternal condition; but this is the fruit of our reconciliation with God, and those Blessed privileges we enjoy in his Family, it stirreth up admiration and thankfulness.
2. Liberty in Prayer. For the great help we have in Prayer, is from the Spirit of Adoption, Zech. 12.10. I will pour out upon you the spirit of grace and supplication. That Spirit which cometh from the Grace and free Favor of God, stirring up Child like addresses to God, Rom. 8.26. Jude. 21. Building up yourselves on your most holy faith, Praying in the Holy Ghost. Without this, our Prayers are but a vain babbling.
3. Readiness in duty, 2 Cor. 3.17. Where the spirit of the Lord is, there is liberty. They serve God with a free spirit; the Holy Life is carried on with more sweetness and success, not by compulsion, but with ready mind, Psal. 51.12. Vphold me with thy free spirit, John 8.32. If the truth shall make you free, then are you free indeed ; men are under shackles and Bondage if they have not the Spirit of Adoption, they drive on heavily, have not largeness of heart, and love to God, Heaven, and holiness, Psal. 119.32. I will run the ways of thy commandments, when thou shalt enlarge my heart. When the heart is suited to the work, there needs no other urgings: but if we force a course of Religion upon ourselves, contrary to our own inclination, all is harsh, and ingrate, and cannot hold long.
4. Comfort in afflictions. Their true consolation and support in afflictions, is the Spirit of Adoption, Heb. 12.5. Have you forgotten the exhortation which speaketh unto you as unto children? and therefore he pursueth it all along. They that enjoy the privileges of the Family, must submit to the discipline of the Family; God will take his own course in bringing up his Children, he scourgeth every son whom he receiveth, Heb. 12.6, 7, 8. while we have flesh in us, there is use of the rod; if God should suffer us to go on in our sins, we were not legitimate, but degenerate Children; Children take it patiently if beaten by their Parents for their faults, Pro. 9.10. Parents may err through want of wisdom, their chastisement is arbirtary, and irregular; there is more of compassion, than passion in God. God's rod is regulated with perfect Wisdom, ordered by the highest love, and tends to the greatest end, our Holiness here, and Happiness forever; and we have Christ's example, John. 18.11. The cup which my father hath given me, shall I not drink it? The bitterest Potions came not from God as a Judge, but as a Father; are tempered by a Fathers hand.
5. Hope of the benefits of the new Covenant, pardon and life. 1. Pardon. We often forget the duty of Children, but God doth not forget the Bowels of a Father; our Adoption giveth us hope, that he will not deal severely with us, Mal. 3.17. Psal. 103.13. The relation of a Child is more durable, not so easily broken off, as that of a servant: a Child is a Child still, and therefore allowed to remain in the family, when a servant must be gone. Secondly, For life everlasting, and Glory, Rom. 8.17. And if children, then heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may also be glorified with him, 1 John 3.1, 2. The Spirit of Adoption doth both encourage, and incline us to wait for it, Rom. 8.2, 3. But what shall we do to get this Spirit of Adoption?
1. 'It is certain that the gift of the spirit, is the fruit of our reconciliation with God ; the general reconciliation with mankind, was evidenced by pouring out the Spirit. Personal and particular reconciliation with God, is the ground of giving the Spirit of Adoption to us, Rom. 5.11. We joy in God, through our Lord Jesus Christ, by whom we have received the Atonement. Therefore do what God requireth in order to reconciliation; enter into conditions of peace, enter into Covenant with God, abhor your former disobedience, cast away the weapons of defiance, and love God, and delight in him.
2. Steep your minds in frequent thoughts of God's fatherly goodness, 1 John 3.1. Behold what manner of love is this, that we should be called the sons of God! Consider it, and admire it!
2. USE, Reflection. Have we the Spirit of Adoption? 'It is known,
1. By a kind of naturalness to come to God, and open our hearts to him ; in all our wants go and cry Abba Father: The spirit of Adoption much worketh, and discovereth its self in prayer; to cry to our Father, is an act becoming the Sons of God; the manner is fervent, affectionate; this cry is not by the tongue, but by the heart, Exod. 13.14 The Lord needeth no interpreter between him and the hearts of his children; he that heareth without earts, can interpret our desires, though not uttered by the tongue; desires are strong cries, Psal. 10.17. Thou hast heard the desires of the humble, Psal. 38.9. Lord! all my desire is before thee, and my groaning is not hid from thee: This crying is opposite to that careless formality and deadness, which is in other men's prayers; this crying to God, as one that is able and ready to help us, is a great fruit of the spirit of Adoption; 'tis a childlike boldness.
2. A childlike ingenuity in the course of obedience to him ; both in our abstaining from sin (as the Rechabites are an Emblem, Jer. 35.6. We dare not break the commands of our father ): And in a ready diligence in our obedience, 2 Cor. 5.14. The love of God constraineth us; for we thus judge, if one died for all, then were all dead, &c. The Will of our Father is instead of all Reasons; Christ ever urged this, This is the will of my Father, John 6.26, 38. So to Christians, 1 Thes. 5.18. This is the will of God in Christ concerning you. 1 Thes. 4.3. This is the will of God, even your sanctification: That's enough, beyond all enforcements.
3. As to the inheritance, they are very chary of it, and will not hazard the hope and comfort of it upon easy terms, Heb. 12.16. Let there not be found a profane person, as Esau, who sold his birth-right for a mess of pottage, 1 Kings 21.3. And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my Father to thee.
3. USE is Direction to us in the Lord's Supper : This is the seal of the new Covenant; the Table which God keepeth for the entertainment of his family, the feast for souls; God's Children are sure of Welcome; 'tis children's bread we eat; we come hither both to remember the grounds of our Adoption, and to receive the comfort of it; we come to meditate on the fatherly love of God, and to get a new taste and experience of it in our own souls; here we have special communion with him as children with a Father; we come for a further participation of the spirit, for we all drink into one spirit, 1 Cor. 12.13. Here we look up unto God, and in our hearts cry, Abba, Father : We bind ourselves also to perform the duty of children, by new resolution to submit to his fatherly government, both in his Laws and Providences; to his commanding and disposing will, and lift up our hope for the eternal inheritance.
SERMON XXIV.
ROM. VIII.16.
The spirit its self witnesseth to our spirits, that we are the children of God.
I N the Words we have, 1. The Priviledg assured, That we are the children of God. 2. The double Testimony, by which it is confirmed, The spirit its self beareth witness to our spirits ; or if you will, here are Testes, & Testimonium, the thing witnessed, That we are the children of God ; and the Witnesses, they are two, the spirit its self, and our spirits : And in the mouth of two or three Witnesses everything is established; The spirit its self is the Holy Ghost, and our spirits are our renewed consciences.
Doct. That our Adoption into God's Family is evidenced by the testimony of the spirit to our spirits.
- 1. I shall show you the Worth and Value of the Priviledg,
- 2. Speak something of this double Testimony, by which it is assured to us.
For the first, It is certainly a great Priviledg, for we are excited to consider it with wonder and reverence, 1 John 3.1. Behold what manner of love the father hath bestowed upon us, that we should be called the sons of God : 'It is a blessed Priviledg, questionless, to have God for our Father, and Christ for our Elder Brother, and Heaven for our Portion; what can we desire more? And this will appear to you, if you consider,
1. The Person adopting : The great and glorious God, who is so far above us, so happy within himself, and needeth not us, nor our choicest love and service; who had a Son of his own, Jesus Christ the only Begotten of the Father, who thought it no robbery to be equal with him in Power and Glory, Phil. 2.6. A son that was the express image of his person, Heb. 1.3. The son of his love, Col. 1.13. In whom his soul found full complacency, Prov. 8.30. I was daily his delight, rejoicing always before him: If men adopt, 'tis in orbitatis solatium, a remedy found out for the comfort of them that have no children; Seldom was it heard, that a Father, who had a Son, should adopt a Son; therefore it heightens the Priviledg, that God should vouchsafe to poor creatures such a dear and honorable relation to himself.
2. The Persons who were adopted ; Miserable sinners, who were once strangers and enemies, Col. 1.21. Children of Wrath, even as others, Eph. 1.3. Who had cast away the Mercies of their Creation, and involved themselves in the curse; now that strangers should be taken into the family, and put in the place of children, and dealt with as children; that enemies should not only be reconciled, but have liberty to own the Blessed God, as their Father in Christ; that children of wrath should be called to inherit a blessing; that those who had so often offended God, and were become slaves to Satan▪ should be called into the liberty of the children of God; this is that which we may wonder at, and say, Behold what manner of love is this▪
3. The Dignity itself; compared, 1. With the honors of the World; David saith, 1 Sam. 18.23. Seemeth it a light thing to you to be a Kings Son-in-law? We may with better reason say, Is it nothing to be taken into God's Family, and to become Sons and Daughters of the Most High God? all relations may blush and hide their faces in comparison of this. All the splendid Titles which are so Ambitiously affected by the World, are but empty Shows, and gilded Vanities, and do much come short of this privilege, both in honor and profit: therefore 'tis a greater instance of the love of God, than if he had made us Monarchs of the World: or if a man could deduce his Pedigree from an uninterrupted Line of Nobles and Princes. Alas! how much better is it to be born of the Spirit, than of the froth of the Blood? and to have a Title that will be our Honor and Interest to all Eternity, than to be distinguished from others by a Title that will cease at the Graves Mouth?
2. Compared with God's relation to other creatures: there is a Relation between God and all his Creatures; as he gave being to all, so he hath an Interest and Propriety in all. Sun, and Moon, and Stars, are called his Servants, Psal. 119.91. All Creatures are subject to the Law of his over-ruling Providence: But Man is under his proper Government. Adam, by the Covenant of Works, was rather God's Subject, and hired Servant, than his Son: The people of Israel were • his Children; but as Children in their non age; for an heir as long as he is a Child 〈 in non-Latin alphabet 〉 , Gal. 4.1. The heir as long as he is a child, differeth little from a servant, though he be Lord of all. A servile Spirit was upmost in that dispensation. With respect to the Covenant of Grace, so we are most strictly said to be children of God. Gal. 3.26. For ye are all children of God by faith in Christ Jesus. Some live only under the visible Administration of the New Covenant, but not under the Efficacy and Power; and by the Ordinances of the Gospel have the badge • s of liberty, but they are not free indeed, sons indeed; there are among them others whom God hath begotten by his Spirit, and Adopted and taken into his Family; he hath a Paternal Affection towards them, and they a Filial disposition towards him: he hath a Paternal care and providence over them; and they have a Filial confidence and dependence on him: he expects the honor of a Father, and they may expect the privileges of Children: his special Relation is distinct from his common Relation to other men, for it proceedeth not from his common goodness, but his special and peculiar love. The whole Commerce and Communion that is between us and him, is on God's part, Fatherly; on our part, Childlike. He giveth us his choicest benefits, and we perform to him the best service we can.
4. The manner how 'tis brought about. The first Foundation of it was laid in the Election of God. He is the bottom-Stone in this Building, Eph. 1.5. Predestinated to the adoption of children, according to the good pleasure of his will. Now what are we, that the thoughts of God should be taken up about us, so long ago? Secondly, Before God's Eternal purposes could be executed, and conveniently made known to the World, Redemption by Christ was necessary. Therefore 'tis said, Gal. 4.4, 5. That he was made of a woman, made under the law, that we might receive the adoption of children. Sin needed to be Expiated by the Son of God in our Nature, before God would bestow his honor upon us: Christ was to be our Brother, before God could be our Father: and to take a Mother upon Earth, that we might have a Father in Heaven: and to endure the Law's Curse, before we could be instated in the Blessing.
3. It is necessary, That we should be regenerated, and born of God, before it can be applied to us. For this new Relation dependeth upon the New Bir • h: and none are Adopted, but those that are Regenerated, and renewed to the Image and Likeness of God: Nominal Christians are Bastards, and not Sons: not illegitimate but degenerate Children. The Relative Change, goeth before the Real. John 1.12, 13. To as many as receive him, to them gave he power to become the sons of God: which are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the next Foundation of this Relation, is not our Being which we have from God as a Creator; but our New Being, which we have from him as our Father in Christ. As we are Men, God is a Governor to us, and we are his Subjects: As we are New Men, God is a Father to us, and we are his Children.
4. The Immediate issue of Regeneration is Faith▪ John 1.12. To as many as received him, to them gave he power to become the S • ns of God, even to as many as believe in his name. Receiving Christ is an • earty consent to take Christ to the ends for which God offereth him: namely, That he may be our Lord and Savior, that we depending upon the Merit of his Obedience and Sacrifice, and assurance of his Covenant and Promise, may obey his Laws, and wait for our final Reward.
5. The benefits occuring to us thereby: I shall Instance in Three.
1. The gift of the Spirit, to be our Sanctifier, Guide, and Comforter. This is a gift which he giveth to none but his Children, and which he giveth to all his Children. A gift which suiteth with the greatness and love of our Father; and absolutely necessary for us, as Children. God as a Creator, giveth us our Natural Endowments; but as a Father in Christ, he giveth us his Spirit; Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into our hearts. If we have this high Privilege of Adoption, we have also the spirit of Adoption, to reside and dwell in our hearts as our Sanctifier, Guide, and Comforter; as a Sanctifier, he doth first change our hearts, and transform us into the Image of God in Christ, 2 Cor. 3.18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into his image from glory to glory: And Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of Regeneration, and the renewing of the holy Ghost, which he hath shed on us abundently through Jesus Christ our Savior: and so he maketh us Children; but as Bees first frame their Cells, and then dwell in them: so he doth dwell in us, that he may further sanctify us, restraining us from sin. Rom. 8.13. If ye live after the flesh, ye shall die: but if ye through the spirit do mortify the deeds of the body, ye shall live. And quickening us to holiness; Gal. 5.25. If we live in the spirit, let us also walk in the spirit. As a guide leading us into all Truth, John 16.13. When the spirit of truth is come, he shall guide us into all truth. And regulating all the motions of the spiritual Life; Rom. 8.14. As many as are led by the spirit: especially our prayers, Jude 20. Praying in the holy Ghost. Rom. 8.26. We know not what we should pray for as we ought, but the spirit maketh intercession for us. As a Comforter, confirming our present Interest, and future hopes, 2 Cor. 5.5. Now he that hath wrought us for the self same thing is God, who also hath given us the earnest of his spirit. Indeed, the spirit is not so necessarily a Comforter, as a Sanctifier: yet a Comforter he is; and if not so explicitly and manifestly, we may blame ourselves. This is God's allowance, and we deprive ourselves of the benefit of it, by our own folly.
2. Such an allowance of Temporal Mercies as is convenient for us, Matt. 6.32. For your heavenly father knoweth, that ye have need of all these things. A Christian hath Two things to relieve him against all his distrustful fears and cares, Adoption, and particular Providence; he hath a Father in Heaven, and his Father is not ignorant of his condition, nor mindless of it; and therefore though he hath little or nothing in hand, 'tis enough that his Father keepeth the Purse for him, whose care extendeth to all things, and all persons, and hath the hearts of Men in his own hands, and performeth all things according to his own will; He knoweth their Persons, Necessities, and Temptations; and if we trust him for our Heavenly Inheritance, we may trust him for our daily Maintenance, which he vouchsafeth to the Fowls of the Air, and Beasts of the Field; yea, to his Enemies, while they are sinning against him, dishonoring his Name, oppressing his Servants, opposing his Interest in the World; he that feedeth a Kite, will he not feed a Child? He that supplieth his Enemies, will he not take care of his Friends? those of his own Family? Indeed, he chooseth rather to profit us, than please us, in his Dispensations; but 'tis your duty to refer all to his Wisdom and Love.
3. Eternal Blessedness is also the fruit of this Adoption, Rom. 8.17. If sons, then heirs, coheirs with Christ: as soon as we are taken into God's Family, we have a right to the blessed Inheritance; and the right and hope that we have now, is enough to counterbalance all Temptations. Alas, what are all the carnal pleasures and delights of Sin, which tempt us to disobey our Father, to those blessed things which he hath provided for us in Heaven! 'Twas Esau's Profaneness, to sell his Birth-right, Heb. 12.16. So all the fears and sorrows of the present Life, Luk. 12.32. Fear not little flock, 'tis your fathers good pleasure to give you a kingdom: if we have the Kingdom at the last, 'tis no great matter what we suffer by the way; but hereafter, we shall fully receive the fruits of our Obedience; Rom. 8.23. We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies. In Heaven we have the fullest and largest demonstration of God's love and favor. 'It is Love now, and Grace now, that he will take us into his Family, and Imploy us in his Service. But then 'tis another manner of Love, when taken not only into his Family, but Presence and Palace, where we have not only a Right, but Possession: not only some remote service and ministration, but everlastingly enjoying, delighting, and praising God.
Second • y, We now come to the proof and testimony of our Interest in this Privilege, The spirit beareth witness with our spirit. Here let us,
- 1. Open the double Testimony.
- 2. What the one superaddeth above the other.
- 3. The necessity of their conjunction to our full comfort.
1. The Nature of this double Testimony ; and there first, let us begin with that which is more known to us, and understood by us, and that is the Testimony of a renewed conscience. Let us consider it, as conscience, and as renewed.
1. As conscience. There is a secret spy within us, that observeth all that we think, or speak, or do, Rom. 2.15. Their conscience bearing them witness, and their thoughts in the mean time accusing or excusing. Now this conscience must not be slighted; partly, in respect of ourselves, because 'tis so intimate to us. 'It is a spy in our bosoms, and can give a better judgment of us and our actions, than anything else can. The judgment of the world by way of applause, or censure, is foreign, and grounded upon appearance; therefore not so much to be valued, 1 Cor. 2.11. The spirit of a man which is in him, knoweth the things of a man. Who knoweth more of us, than we do ourselves? And this witness cannot be suspected of partiality, and ill will; for what is dearer to ourselves, than ourselves? Therefore if our hearts condemn us, what shall be said for us? 1 John 3.20, 21. For if our hearts condemn us, God is greater than our hearts, and knoweth all things. Beloved, if our hearts condemn us not, then have we confidence towards God. And partly, because of its relation to God; 'tis called the candle of the Lord, Pro. 20.27. 'It is God's Deputy Judge, and in the place of God to us; and therefore if it doth accuse, or excuse, it is to be regarded, for it is before God's Tribunal that it doth condemn or acquit us. 'It is his sentence that we are to stand in fear and dread of; to whom doth it accuse us, but to God? whose Wrath doth it fear, but God's, even then when there is no outward cause of dread, and fear? Conscience is the Vicegerent of the supreme Judge; partly, because of the rule it goeth by, which is the will of God, by which good and evil are distinguished; which is either revealed by the light of Nature, or the light of Scripture; the light of nature, Rom. 2.14.15. For the gentiles, who have not the law, do by nature, the things contained in the law; these having not the law, are a law to themselves, which show the work of the law upon their hearts, their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another. The Apostle proveth the heathens had a law, because they had a conscience; for conscience ever inferreth some rule and law, by which good and evil are distinguished. The light of Scripture comprehendeth either the Covenant of Works, or the Covenant of Grace. Works ; and so conscience condemneth all the world as guilty before God, Rom. 3.19. and there is no escape from this sentence, but a regular appeal, and passage from Court to Court, Psal. 10.3, 4. If thou shouldest mark iniquities, O Lord, who shall stand! But there is forgiveness with thee, that thou mayest be feared. Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified ; where poor condemned sinners may take sanctuary of the Lord's Grace, and humbly claim the benefit of the New Covenant. Grace ; wherein the penitent believer and those that sincerely obey the Gospel, are accepted. The legal conscience condemneth all the world, but the evangelical conscience aquitteth us, if we sincerely and thankfully accept the new covenant; that is, if we take the privileges offered, for our happiness; and the duties required, for our work; therefore 'tis said, 1 Pet. 3.21. Baptism saveth, not the puting away of the filthiness of the flesh, but the answer of a good conscience toward God Not the bare Ordinance, but the Covenant which is sealed by it. And what doth the Covenant require? Accepting the Lord's offers, and resolving to obey his commands.
2. As renewed. By nature conscience is blind, partial, stupid, but by grace it's made pure, tender, and pliant, and more able to do its office. The spirit is not said here to witness to our heart, but to our spirit, that is, to conscience as renewed and sanctified: now such a conscience implieth these things.
1. Some knowledge of, and consent to the new covenant ; for without knowledge the heart is not good, Pro. 19.20. It erreth in point of law and rule, and therefoe cannot well witness in the case. And, 2. Consent, there must be; for we cannot claim Privileges by a Charter, which we never accepted. Therefore, Isa. 56.4. And choose the things that please me, and take hold of my covenant. They thankfully accept the offered benefits, and resolve by the strength of the Lord's grace, to perform the required duties.
3. That our hearts be set to fulfil our covenant vow : For otherwise we double, and deal unsincerely with God; Heb. 13.18. We trust we have a good conscience, willing in all things to live honestly. The habit and bent of the heart is for God, and obedience to him.
4. That there be some answerable endeavors, and pursuance of this resolution and care to please God in all things, Acts 24.16. And herein do I exercise myself, to have always a conscience void of offense towards God, and towards men.
5. That these endeavors be uniformly carried on, that our sincerity may be evidenced to conscience. For then 'tis matter of Rejoicing, and assurance to us, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity, and godly sincerity, we have had our conversations in the world. 1 John 3.19. And hereby we know we are of the truth, and shall assure our hearts before him. Grace constantly and self-denyingly exercised, hath an evidence in the conscience, and conduceth also to give liberty and boldness before God.
2. The witness of the spirit. Because this is often mistaken, I shall the more distinctly lay it before you.
1. The spirit layeth down marks in Scripture which may decide this question, whether ye are the children of God, yea or no. As for instance, 1 John 3.10. In this the children of God are manifested, and the children of the Devil; whosoever doth not righteousness, is not of God; neither he that loveth not his brother. And again, Rom. 8.14. As many •• are led by the spirit, are the sons of God: So everywhere in the Scripture, God expressly telleth us, who shall go to Heaven, and who shall go to Hell: and that there is no neutral and middle estate, between the Holy and Carnal; all are of one sort or other. Now if we should go no further, the Text would bear a good sense; The spirit beareth witness with our spirit, when our conscience can witness our sincerity in a course of obedience unto God. The spirits witness in Scripture, that this is a sound, so a true evidence; and the Testimony of conscience confirmed by Scripture; for whatever is spoken in Scripture, 'tis supposed to be the very voice and Testimony of the Spirit; as Acts 28.25. Well spake the Holy Ghost by Isaiah the prophet unto our fathers : so Heb. 3.7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice. So the spirit speaketh or witnesseth to our spirits; namely, in the word; supposing what is to be supposed, this must not be slighted; yet this is not all; for the context speaketh not of a witness without but motion within, whereby we are restrained from sin, and inclined to cry, Abba Father.
2. He worketh such graces in us, as are peculiar to God's children, and evidences of our interest in the Favor of God; as when he doth Renew and Sanctify the Soul; and so many of the choicest Divines take the word witness for evidence, or the objective Testimony; namely, that the presence, and dwelling, and working of the Sanctifying Spirit in us, is the Argument and matter of the proof, upon which the whole cause or traverse dependeth. That it is so to be taken, is clear in that exclusive mark, Rom. 8.9. But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. Now if any man have not the spirit of Christ, he is none of his. And in that positive mark, 1 John 3.24. And he that keepeth his commanments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the spirit which he hath given us ; and again, 1 John. 4.13. Hereby know we, that we dwell in him, and he is us, because he hath given us his spirit. That Holy and Charitable spirit. The gracious operations of his presence, are the Argument whence we conclude.
3. He helpeth us to discern this work in our souls more clearly. Conscience dothits part, to discover it; and the spirit of God doth his part, namely, as he helpeth us to know, and see that Grace which he giveth and actuateth in us; for he revealeth the things given us of God, 1 Cor. 2.12. not only in the Gospel, though chiefly; but also in our hearts. The workman that made a thing, can best warrant it to the buyer. First he Sanctifieth, and then he certifieth ; sometimes we overlook our Evidences, through the darkness and confusion that is in our hearts; Hagar saw not the Fountain that was near her, till God opened her eyes, Gen. 21.19. There is a misgiving in the conscience; we cannot see grace in the midst of weakness and imperfections. Mary wept for the absence of Christ, when yet he stood by her, John 20.14, 15. The spirit dwelleth and worketh in their hearts, but they know it not.
4. He helpeth us not only to see grace, but to judge of the sincerity of grace : 'It is more easy to prove that we believe, than to know that our faith is saving; to love Christ, than to know that we love him in sincerity; because of the deceitfulness of the heart, and the mixtures of unbelief, self-love, and other sins; and some degrees may be in hypocrites, as temporary faith, tastes, imperfect love, partial obedience; and besides, Grace where it is weak, is hardly perceived; the air will show itself in a windy season; the fire when 'tis blown up into a flame, 'tis no more hidden; grace strengthened, increased, acted, is more evident to conscience; habits are discerned by acts and exercise, and God is wont to reward the faithful soul with his assuring seal of light and comfort, 1 John 3.18. Love not in word or in tongue only, but in deed and in truth. The less we are Christians in show, and the more in sincerity, the more joy and peace.
5. He helpeth us with boldness to conclude from these evidences. Many times when the premises are clear, the conclusion is suspended; we find in case of condemnation, 'tis suspended out of self-love; many know that they that live after the flesh shall die, yet they will not judge themselves; and the same may be done in case of self-approbation out of legal fear or jealousy; for persons of great fancy, and large affections, are always full of scruples, or loathness to apply the comforts due to them; the spirit concludeth for them, that they are the children of God, 1 John 3.14. We know that we have passed from death to life. 1 John 2.3. And hereby we know that we know him.
6. He causeth us to feel the comfort of this conclusion, Rom. 5.13. Now the God of hope fill you with all joy, and peace in believing ; 'It is an impression of the comforting spirit; and Acts 9.31: They walked in the fear of the Holy ghost ; The spirit is necessary to this actual joy; for 'tis possible a man may be persuaded of his sincerity, or have no doubting of it, and have too much deadness and dullness of soul; not so comforted. Well then, 'tis not an Oracle, as to Christ, Matth. 3:17: Nor an internal suggestion, thou art a child of God; we have no warrant for that from Scripture; 'tis not only to, but with conscience; Now conscience goeth upon rational evidence, and we reason and argue from what we feel, or find in ourselves; and 'tis ascending to the covenant, where Privileges are assigned to the believer, 1 John 1.2. To as many as received him, to them gave he power to become the sons of God; to the penitent, Acts 2:38: Repent, and you shall receive the Holy ghost. To the obedient; He is become the author of salvation to all that obey him.
2. The one superaddeth to the other: Not the privilege without the qualification, that is sufficiently done by the word; not the conscience, by discourse, and the spirit immediately; no, they concur to produce the same conclusion; the spirits testimony superaddeth certainty, authority, and overpowering light, 1 Cor. 4.4. For I know nothing by myself, yet am I not hereby justified; but he that sudgeth me is the Lord ; and Rom. 9.1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy ghost: As the influences of the Heavens work strongly, but imperceptibly, while they mingle themselves with the motions of the creatures; so doth the spirit with our spirit, it fortifieth and strengtheneth the testimony of a man's own heart, and so doth with more authority and power persuade us that we are the children of God.
3. The necessiry of this to our full comfort.
1. We cannot pray without it. For the Text is brought to prove that they have a spirit within them, which inclineth them to cry Abha Father ; surely, 'tis a great advantage in prayer, to be able to say, Psal. 63.26. Doubtless thou art our father ; and again, Isa. 64.8. But now, Lord, thou art our father : But how will you do, unless you be God's children? and how will you know you be God's children, but by the spirit bearing witness to, and with your spirits? I know all God's children have not the comfort of the spirit, but they have the spirit of comfort, and in some measure can come to God as a Father.
2. We cannot apply the promises without it : For the promises are children's bread, unless we be the children of God, what comfort can we take in the promises, unless we have an interest in them? privileges have their conditions annexed; the right is suspended till the condition be performed; that is, till we know ourselves to be true believers, the promises are in vain, and of no effect; if to all, you deceive the most; for though some are of God's Family, the whole world lieth in wickendness; the most are the children of the Devil. If to some, they have their characters, which occasioneth the restraint; and you are told here, this is known by the spirits bearing witness to our spirits.
But what shall poor creatures do, that have not yet this clear testimony?
1. Disclaim all other confidence. When you cannot apply Hos. 14.3. Ashur shall not save us, we will not ride upon horses, neither will we say anymore to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.
2. Own God in the humbling way ; Creep in at the back door of the promise, 1 Tim. 1.15. Jesus Christ came into the world to save sinners: If Christ came to save sinners, I am sinner enough for Christ to save, Luke 15.18, 19. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee; and am no more worthy to be called thy son; make me as one of thy hired servants.
3. Come to him, as the God and Father of our Lord Jesus Christ, Eph. 3.14. For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love, and accept all those that come to him by Christ.
4. There is a childlike inclination, when there is not a childlike familiarity and boldness. The soul cannot keep away from God, and that is an implicit owning of him as a Father, Jer. 3.19. Thou shalt call me father, ond shalt not turn away from me: We call him Father, optando si non affirmando ; unspeakable groans discover the spirit of adoption, as well as unutterable joys; we own him by way of option and choice; though not by actual assurance of our special relation to him, and interest in his fatherly love; there may be a child like love to God, when we have no assurance of his paternal love to us.
5. There is a childlike reverence and awe, when not a childlike confidence, Their heart standeth in awe of, as the Rechabites, their fathers command, dare not displease him for all the world; these in time will overcome; in short, God hath a title to our dearest love, when we cannot make out a title to the highest benefit.
SERMON XXV.
ROM. VIII.17.
If children, then heirs, heirs of God, and joint-heirs with Christ: if so be that we suffer with him, that we may also be glorified together.
T HE Apostle had shown, v. 13. That if we through the spirit do mortify the deeds of the body, we shall live. He proveth it by this medium and argument; That as many as obey the sanctifying motious of the spirit, are children of God; and children may look for a child's portion. He proveth they are children, because the spirit accompanieth the dispensation of the New Covenant, whereby we are adopted into God's family; and this spirit acts suitably, as is evident by his impression, v. 15. By his Testimony and Witness, v. 16. Now he goeth on further, and proveth, That if we be children, we are heirs; and that we shall live, if we mortify the deeds of the body, is more abundantly proved, for our inheritan • e is eternal life and glory, And if children then heirs, &c.
In the Words observe,
- 1. A Dignity, inferred from our Adoption.
- 2. The Amplification of it, from the excellent nature of this inheritance, Heirs of God, and joint heirs with Christ.
- 3. 'It is applied as a comfort against adversities; If so be that we suffer with him, that we may also be glorified together.
1. The Dignity inferred, is, that we are Heirs. The Inheritance belonging to Children jure nascendi ; all Children are not necessarily heirs, but only males, and among them the first born; but jure Adoptionis, they that are Adopted, are adopted to some Inheritance; so here if Children, then heirs: be they Sons or Daughters, begotten to God sooner or later, Male are Female; are all one in Christ, Gal. 3.18. they are not debarred from the Inheritacce.
2. The amplification of it ; Or the greatness and excellency of this Inheritance, in two expressions, Heirs of God, and joint heirs with Christ. The first expression heightens the privilege in our thoughts, as the party adopting is, so is the privilege more or less glorious in our thoughts. Adoption is, in all free, and in some glorious. If a mean man adopt another's child, 'tis an act of free favor; but if adopted to a great Inheritance, suppose many Lord ships, or to the succession of a Crown, it doth inhaunse the benefit. So here, this giveth a right to the everlasting goods of the Heavenly Father. Secondly, The other expression, joint heirs with Christ. This Heritage giveth us a Communion with the only begotten Son of God: what the Son of God by Nature enjoyeth, that the Children of God by Adoption enjoy also, so far as they are capable; we together with Christ enjoy God for evermore. He is his God, and Father, and our God and Father; John 20.17. he is glorified, and we are glorified together with him.
3. 'It is applied as a comfort against adversities and afflictions; if so be that we suffer with him, that we may be also glorified together. The latter clause we may look upon as propounded, 1. As a concession, 2. As a condition, accordingly as we translate the particle 〈 in non-Latin alphabet 〉 seeing that, or if so be.
1. A concession; seeing that we suffer with him, that we may be glorified together. Tho we shall hereafter have Communion with Christ in Glory, yet for the present we may have Communion with him in afflictions; this doth not infringe our privilege, but confirm it rather, 1 Pet. 4.13. Rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad with exceeding joy. Those that suffer for Christ, do also suffer with Christ; they are brought into a nearer conformity to him in his state of humiliation, that afterwards they may be conformed to him in Glory.
2. In the way of condition. We must submit to the condition of afflictions as necssary to obtain glory ; for there must be striving before crowning, 2 Tim. 2.5. If a man strive for masteries, yet he is not crowned except he strive lawfully ; that is, if any man would enter into the lists in any of the Olimpick Games, he must observe the rules in running, cutting, wrestling, &c. He must submit to the laws of the Game, or Exercise: He applieth this similitude, v. 12. If we suffer with him, we shall reign with him ; That is, we must suffer for Christ, and we shall be rewarded with the participation of his Glory; so here, we would all have our privileges; but before we enjoy the full of them, we must be conformed to him, suffer for him, and with him; that in imitation of our head and chief, we may come to glory the same way that Christ did, by sufferings, Heb. 2.10. For it became him sor whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering. But you will say, All are not called to the afflictions of the Gospel; is this condition indispensible? then none but Martyrs are glorified? Answer, 1. All have not Abel's Cross, do not run the hazard of their lives; but usually they will have Isaac's Cross, Gal. 4.29. He that was born after the flesh, persecuted him that was born after the spirit. Meaning thereby those cruel mockings and scoffings which Isaac endured from Ishmael, Gen. 21. the Children of God living upon an unseen God, and an unseen world, sensual men mock at their interest in God, and labor to shame them from their confidence in promises yet to come.
2. Tho all suffer not, yet all must be prepared, and contented to suffer, Math. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross and follow me▪ God knoweth at what rate our sincerity must be tried; yet everyone should make Christ a good Allowance: and our alienation from the world must be so great, and our resignation to God so full, that nothing we enjoy here, not life its self, may be an impediment to our fidelity to Christ.
3. When God seeth it fit, we must actually suffer the loss of all things, and obey God at the dearest rates, 1 Pet 3.17. If the will of God be so, that ye shall suffer for well doing; affirmativa precepta non ligant ad semper ; affirmative precepts do not bind at all times, as negatives do. We must never do anything against the Truth, but we are not always tied to suffering; but when we come to a necessity of either suffering or sinning, then God manifesteth his will to his People, that they should suffer: and then if we suffer with him, we shall also be glorified together. No creature could have brought us to this necessity, without God; 'tis plainly God's will that we should suffer; and remember it is his will that we should also reign with him.
Doct. That all God's Children are heirs of a blessed and glorious inheritance. Here I shall show you,
- 1. The agreement between common heirs and them.
- 2. The difference.
- 3. Those properties which show the greatness of the Inheritance.
1. The Agreement in these things.
1. There is an Inheritance provided. We have a right to all the good things God hath promised, especially eternal life; therefore the People of God are called Heirs of Salvation Heb. 1.14. Heirs of the kingdom, Jam. 2.5. And the Heavenly Estate is called the Inheritance of the Saints in light, Col. 1.12. Those excellent things which are to be enjoyed by us in the other world, are in the nature of an Inheritance.
2. The conveyance is by promise and covenant ; as other heritages are conveyed by formaliti • s of Law, so is this. The Covenant is so offered by God, and so it must be accepted by us, Psal. 119.111. Thy testimonies I have taken as an heritage forever. As we say a man's estate lieth in Bills and Bonds, so are God's Testimonies our heritage; not the promises, but the things promised. And so it is said, Heb. 6.12. That God's Holy ones did through Faith and Patience inherit the Promises; that is, the thing promised, spiritual and eternal blessings and rewards.
3. Our tenor is by sonship. 'It is free; for the inheritance is not purchased by us, but free • lie bestowed upon us; a child's tenure differeth from a servant, the one earneth his wages, and the other hath his Estate from his Fathers bounty and free gift; so is ours the gift of God, Rom. 6.23. In opposition to works, called therefore the reward of inheritance, Col. 3.24. Tho servants earn what they receive from men, yet from the Lord Christ, whatever they receive for faithfulness in their calling, 'tis a free retribution; though they are servants to men, yet they are sons to God, for all are children and heirs in Heaven, there is no distinction of servants and sons there. In short, whatever is promised to any work of ours, 'tis not from any worth in the work, but from God's free grace.
2. 'It is full. For the Inheritance is more than a Legacy; God showeth his goodness to all his creatures, but to his children he giveth the inheritance; as Isaac had the inheritance from Abraham ; but to his sons that he had by Concubines he gave gifts, and sent them away, Gen. 25.5, 6 All men taste of his common bounty, but his Saints have their inheritance reserved for them; which showeth, that we should put a distinction between our heavenly inheritance, and those earthly enjoyments which floweth in the channel of common Providence: Alas! That far exceedeth anything we enjoy here; all things here are but mean and fading in themselves, and liable to spoil and vastation from others; but this is our eternal and durable estate, which the wicked shall not partake of, whatever gifts God bestoweth on them now.
3. There is a time between Right and Possession; and in the mean time the Heirs live by hope, till the Inheritan • fairly descendeth to them; so here, Titus 3.7. Being justified by faith, we are made heirs according to the hope of eternal life. We are heirs, but 'tis little that we enjoy now; God's Sons and Heirs make no fair show in the flesh; to outward appearance there is little difference between their condition, and the condition of the men of the world: For God will not distinguish the heirs of promise from others by their outward condition, but internally: There is hope of a better estate, and surely to expect such great things▪ and not be affected with them, argueth a dead and stupid heart; Is a Right nothing before Possession? Or is the expectation so grounded, a vain fancy? Surely a Christian is or will be a great man. Is the heir nothing better than a slave, because he doth not as yet come to the enjoyment of what is provided for him? A Right and an Hope should give us more joy than usually we find in ourselves; if it were a vain expectation, and not grounded upon a right, it were less, but being it is so, we should be more affected with it.
5. As an heir hath not only assurance of the inheritance, but present supply and maintenance and other demonstrations of love to support his expectation from him that Adopted him, that all the estate falleth to him. So in the mean time God's Children have the pledges of his love, the Possession of the Heavenly Inheritance is begun here in the Kingdom of Grace; and is afterwards completed in the Kingdom of Glory. The spirit now with his comforts and graces is set forth under a double notion of earnest and first fruits, Eph. 1.14. The earnest of inheritage. First fruits, Rom. 8.23. There are two acts of a Christian, To look, and long for this estate: look for it, because 'tis sure; and long for it, because it is good: God giveth us a pledge and earnest, to show how sure; a taste, to show how good; thus far they agree.
2. Wherein they disagree.
1. 'It is an inheritance, not lessened by the multitude of coheirs : God is an infinite Portion, that cannot be divided, and sufficeth the whole World. In other heritages many a fair stream is drawn dry, by being dispersed into several channels; but here the more company, the greater the privilege; what an happiness is it to enjoy God among all the Saints! The company is ever propounded as a blessing, Math. 8.11. Ye shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven ; and Heb. 12.22, 23. Ye are come to an innumerable company of Angels, &c. When God is all in all, he will fill up every vessel. As when the same light is seen by all, the same speech is heard by all; The one doth not see less, nor the other hears less, because another seeth, and heareth with him: in the world we straiten others, the more we are enlarged ourselves; but not then.
2. In other inheritances the Father must die, before the son can inherit. Hereditas est successio in totum jus defuncti. Death taketh away the Father, that the Son may succeed him; God hath heirs, but no successors; we do not possess after our Fathers death, but with our Father; he liveth forever, and we live forever with him; we die that we may go to the living God; when strength faileth, and heart faileth, thou art my portion forever, Psal. 73.26. when others must leave their inheritance, we go to ours, then it beginneth.
3. In other Heritages, the heirs are designed by name, but here by character ; men are contentious, everyone would say, he is meant in the description; but here the heirs are not named, but described by certain qualifications which must be tried by out selves, warranted by the spirit, judged and examined by Christ at the last day. Sometimes they are termed the called, Heb. 9.15. That they that are called may receive the promise of eternal Inheritance ; by which is meant, those which are effectually called, and converted unto God. Sometimes this privilege is settled upon believers, John. 1.12. such as do heartily and thankfully accept of Christ, and his Grace; and sometimes the Sanctified, as Col. 1.12. and Acts. 20.18. such as are dedicated to God, and live as a people set apart for him, all these are sons, therefore made heirs, qualified, and made capable of this blessed Inheritance.
Thirdly, The properties of this Inheritance, which set forth the greatness of it.
1. 'It is a glorious inheritance, Eph. 1.18. That ye may know what is the riches of the glory of the inheritance in the Saints. That Inheritance which is appointed for those who are renewed by the Spirit of God, is a glorious inheritance. There is nothing in Heaven but what is glorious; the object of it is the glorious God whom we shall see, as we are seen; 1 Cor. 13.12. Especially as he shineth forth in the Glorious person of our Redeemer, John 17.24. Father, I will that those whom thou hast given me, may be where I am, that they may behold my glory. The state of our Bodies and Souls shall be glorious, Phil. 3.21. the place shall be Glorious, the upper Paradise, 2 Cor. 12.4. the company glorious, all the glorified Saints and Angels. Our employment glorious, Rev. 7.12. Blessing, and Praising, and Glorifying of God, forever and ever.
2. 'It is an eternal and undefiled inheritance, 1 Pet. 1.4. To an inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven for you. I gather from that place, that it is a celestial and incorruptible inheritance, and so doth excel all worldly possessions which come from Fathers to their children; the things of this world are both defiling, and perishing; they pollute us; omnis turpitudo est a mixtura, when our hearts cleave to the things of this World, they are debased by them, to something beneath themselves; but this celestial inheritance doth not corrupt, but purify affections; these things below make us worse, but cannot make us better; they are perishing as well as fading; for they decay in our hands; like Flowers they wither in our Hands while we smell at them; but this endureth forever, we shall not fail and to be sure the everliving God will not fail us.
3. 'It is a Blessed Inheritance, the expression in the Text, heirs of God, and joint heirs with Christ. First, heirs of God. The Inheritance is the Lord himself, blessed forever; to be enjoyed by the Saints to all Eternity. He is the Inheritance of his People now, Psal. 16.5, 6. The Lord is the porition of mine inheritance, the lines are fallen to me in a pleasant place ; Psal. 119.57. Thou art my portion, O Lord ; and Lam. 3.24. The Lord is my portion, saith my soul, therefore will I hope in him. See what conclusions are drawn thence, duty, and hope; much more then will God be our all sufficient Portion, Rev. 21.7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son: all things equivalently, all things immediately in God; God is instead of all, infinitely supplying and filling up the room of all; Riches, Honors, Contentment, and Comforts. If we have God, nothing shall be missed, nothing wanted, to make the state of those that enjoy it, completely happy. God is all immediately from himself, 1 Cor. 15.28. God shall be all in all, who filleth all the desires, and perfecteth all the Powers of our Souls, of himself, without the intervention of means. Secondly, joint heirs with Christ, we enjoy it by him, and we enjoy it with him.
1. By him, for Christ is the heir of all things, and we can have no Title but by and through him; he hath the whole inheritance in his power, and the absolute disposing of all the good things which belong to it, John 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given to him. He hath power of condemning and absolving; unless we Sincerely and Cordially come to him, and accept him upon God's offer, and obey him, we have no right.
2. We enjoy it with him. Christ as Mediator hath a double Inheritance.
1. Of life and glory. 2. Of dominion and power.
1. Of Life and Glory. For we read, 1 Tim. 3.16. that he is received up into Glory, and there he liveth forever at the Right hand of God; Now Christ will not be there alone, he cannot satisfy 〈◊〉 unless he have his People with him: for we do with Christ, enjoy God, and live with him for evermore; Christ will have his People sharers in the same life and Glory, John 12.26. If any man will serve me, let him follow me, and where I am, there shall my servant be: if any man serve me, him will my Father honor. His Pe • ple shall fare as he doth, if they will serve him, and follow him; that is, not take it ill to be no better used, than he was. He will be with them in trouble, and they shall be with him in Glory: in their eternal estate they shall have constant, intimate, and nearer fellowship with him.
2. An inheritance of dominion and power, Eph. 1.21. God raised him far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come. Christ as Mediator was exalted to the highest degree of glory, next to God in Heaven; far above that fading power of Rulers and Potentates by whom he was put to death; yea, above the highest degree of Angelical power. But doth any of this fall to our share? See what Christ saith, Revel. 3.21. To him that overcometh, I will grant to sit with me on my throne, even as I also overcame, and am sat down with my father in his throne. He that persevereth in spite of all temptations, shall partake of that honor to which my Father hath exalted me unto, after my sufferings. He shall reign with Christ, and sit down with Christ on the right hand of the Majesty of God; not the same methods used towards him, to bring him to a Glorious Eternity; but invested in the same power as Christ the head, Psal. 49.14. The upright shall have dominion in the morning.
USE is Information of several truths.
1. That our heavenly inheritance cometh to us not by our own purchase, and procurement, or merit; but by virtue of our sonship. For so the Apostle reasoneth, If sons, then heirs. 'It is given by the mercy of God, or the bounty of our Father, Luke 12.32: Fear not little flock, 'tis your fathers good pleasure to give you a kingdom. 'It is purchased by Christ; indeed the Scripture doth not expressly say in terminis, that Christ purchased for us, but the merit of his death reached that effect; the immediate end of Christ's death was to expiate our transgressions; but the necessary consequent is our receiving the promise of eternal inheritance, Heb. 9.15. For this cause is Christ the Mediator of the new cvenant, that bymeans of death, for the redemption of the transgressions under the first covenant, they which are called might receive the promise of eternal inheritance His death removed sin, and the eternal penalties due to it: and the new Covenant, which is so full of Heavenly promises, is thereby introduced; none but such whose sins are expiated, can be heirs; and yours could not be expiated without the death of the Mediator. Therefore take away this death, and there can be no new covenant, no inheritance: this death satisfied the justice of God, and merited his favor. Again, we are purchased: though it be not said Heaven is purchased, Eph. 2.14. Once more, 'tis said he gave himself, Eph. 5.25, 26, 27. all the benefits depend on the Blood of Christ; and 1 Thes. 5.9.10. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. The price of this purchase then is Christ, is Christ's death and blood. Christ having purchased it, hath left it in legacy, John 17.24. Father, I will that those thou hast given me, may be where I am: Luke 22.22. This is the new testament in my blood, which is shed for you. What are the Lagacies? Pardon and life, Matt. 26.28, 29. and Christ liveth forever to be Executor of his own Testament. Heb. 7.25. We then Adopted Believers, are designed heirs of salvation, and eternal Glory, out of mere grace, not out of any merit of ours.
2. It informeth us, That it is a safe way upon the observation of the saving effects of God's spirit in ourselves, to conclude that we are in an estate of grace, even the adopted children of God ; for so doth the Apostle reason in this place; They are children of God; how is it known? by the work and witness of the spirit within us; thence we conclude, if sons, then heirs ; the like, Gal. 4.6. Because ye are sons, he hath sent forth the spirit of his son, crying Abba father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God, through Christ. Which teacheth us how to come to a conclusion in soul debates. Have I a childlike inclination, and sense and confidence that God hath adopted me into his favor, and have the sanctifying of the spirit upon my heart? I may be bold then to enter my claim.
3. It Informeth us, That the privileges of believers are so linked together, that where one of them is, there are all the rest. Therefore if we enjoy one, then we must collect and infer that the rest do belong to us also; If sons, we must not rest there, then heirs, heirs of God, and joint heirs with Christ. One link of the golden chain, draweth on another; there is a great deal of profit in these collections and inferences; our minds are usually taken up with trifles and childish toys; surely the privileges of a Christian are not so much considered as they should be. The benefit of it is this, partly, it keepeth our hearts in a way of praising God, and constant rejoicing in God; if we did more consider the excellency of our Inheritanne, 1 Pet. 1.3, 4. Blessed be God, who hath begotten us to a lively hope, to an inheritance incorruptible, undefiled. Our thoughts are too dead and cold, till we revive the memory of our excellent privileges by Christ. Partly, as it keepeth us in a constant and cheerful adherence to the truth, what ever it cost us; we slight all temporal things, how grievous or troublesome so ever they be, Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us. Rom. 5.3. We glory in tribulation, as knowing that tribulation worketh patience. Partly, To help us to despise the pleasures of sin which are but for a season, while eternal things are in view, 2 Cor. 4.18. While we look not to the things which are seen, but to the things which are not seen: for the things which are seen are temporal: but the things which are not seen, are eternal. And Partly, To digest the labors of duty and obedience, all the pains of the Holy Life, 2 Cor. 5.9. Wherefore we labor, whether present or absent, that we may be accepted of the Lord. What shall we not do for such a Father, that hath provided such an inheritance for us, that we may enjoy him, and be accepted with him? Therefore we should stock our minds with these thoughts.
4. That we should not question our estate, because we are under grievous pressures and afflictions. For the words are an anticipation of an objection, If Sons of God and Heirs of Glory, why are we then so afflicted? he inverteth the Argument, You are so afflicted, that you may have the inheritance. 'It is rather an evidence of our right, than an infringement of it, especially if patiently endured for God's sake, seeing thereby you are conformed to the Son by nature, Rom. 8.29. He hath predestinated us to be conformed to the image of his son. We have communion with Christ and his Sufferings; and if we be like him in his estate of Humiliation, we shall be like him in his estate of Exaltation also.
2. USE is Exhortation. 1. To bilieve this blessed inheritance which is reserved for the children of God. 'It is a great happiness, but let not us therefore suspect the truth of it; for 'tis founded in the infinite mercy of the eternal God, and the everlasting merit of a blessed Redeemer; And we are prepared and qualified for it by the Almighty Operation of the conquering spirit; 'tis an happiness that lieth in another world, and we cannot come at it but by death: But is there no life beyond this? Where then shall the good be rewarded, and the wicked punished? 'It is unseen, but it is set before us in the promises of the Gospel, which God hath confirmed by miracles, and sanctified to the conversion and consolation of many souls throughout all successions of ages; and were the best and wisest of men, that ever the world saw, deceived with a vain fancy? Or can a lie or delusion be sanctified to such high and holy ends? therefore do you believe it, John 11.26. Whosoever liveth and believeth in me, shall never die; believest thou this? If you believe your Reconciliation with God by the death of Christ, why not your salvation by his life? If your adoption into his family, why not the inheritance? both privileges stand by the same grace.
2. Let us live always in the desire of it, that desire that will quicken you to look after it, Phil. 3.14. And to seek after it in the first place, Matth. 6.33. That desire that will quicken you to long for the enjoyment of it, Phil. 1.23.
3. To comfort yourselves with the hope of it. Rom. 5.2. And rejoice in hope of the glory of God ; 'tis the glory of God; God giveth it, God is the solid part of it, and can we expect shortly to live with God, and upon God, and not rejoice in the hope of it? Is a deed of gift from God, the security of infallible promises, nothing? Is the Title nothing before possession? When this estate is so sure and near, we should more lift up our heads, and revive our drooping spirits.
4. Let us walk worthy of it : 1. Despising Satan's offers, Heb. 12.16. Be not a profane person, as was Esau. 1 Kings 21.3. The Lord forbid that I should part with the inheritance of my father. Be chary of your inheritance, keep the hopes clear, fresh, and lively. 2. Wean your hearts from the world, Col. 3.1, 2. If ye be risen with Christ, seek the things that are above, set your affections above, and not on the earth. There is your Father, your Head, your Christ, your Patrimony; 'tis reserved for you in the Heavens. 3. Live in all holy conversation and godliness, 1 Pet. 3.7. Living as heirs of the grace of life, in all duties to God, love to one another, fidelity in all our relations. We that shall live in the clear vision and full fruition of God in Christ, should be other manner or persons.
4. In an heavenly manner, Phil. 3.20. But our conversation is in heaven. Either acting for it, or living upon it, or sollacing ourselves with it; with delightful thoughts of Heaven sweeten your pilgrimage here; be willing to suffer afflictions if God call us thereunto, patiently; you suffer with Christ: Christ takes it as done to himself, Acts 9.4. Why persecutest thou me? Fill up your share of the sufferings Providence hath appointed for Christ Mystical, Col. 1.24. Who now rejoice in my afflictions fo • you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the church. 2 Cor. 1.6. And whether we be afflicted it is for your consolation and salvation ; and Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.
SERMON XXVI.
ROM. VIII.18.
For I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us.
I N this Chapter the Apostle speaketh, first of bridling lusts, and then of bearing afflictions; both are tedious to flesh and blood; the necessity of taming the flesh is deduced throughout that whole discourse, which is continued from v. 1. to the end of v. 17: where he maketh patient enduring afflictions, a condition of our glory; if we suffer with him, we shall also be glorified together. He now showeth us a reason, why we should not dislike this condition, because the good which is promised is far greater than the evil which we fear; two things Nature teacheth all men; the first is to submit to a lesser evil, to avoid a greater; as men will cut off an Arm or a Leg to save the whole body; the other is, to undergo a lesser evil to obtain a greater good than that evil depriveth us of. If this principle were not allowed, it would destroy all the industry in the world; for good is not to be obtained unless we venture somewhat to get it; upon this principle the Apostle worketh in this place, For I reckon, &c.
In the Words take notice of,
- 1. The things compared; The sufferings of the present life, and the glory to be revealed in us.
- 2. The inequality that is in them, They are not worthy.
- 3. The Conclusion or Judgment of the Apostle upon the case ( I reckon ).
1. The things compared. On the one side the sufferings of the present time. 1. Mark that, ( sufferings ) plurally, to comprize all of the kind, Reproaches, Strifes, Fines, spolling of goods, Imprisonment, Banishment, Death. Again ( of the present time ) To distinguish them from the torments of Hell, which maketh up a part of the Argument; for if to avoid temporal evils, we forsake Christ, we shall endure eternal torments; but the Apostle speaketh of temporal evils.
2. On the other side, The glory that shall be revealed in us : Every Word is Emphatical. 1. Our reward is called glory ; in our calamity we are depressed and put to shame; but whatever honor we lose in this mortal life, shall be abundantly supplied and recompensed to us in Heaven; If any man serve me, him shall my father honor, John 12.26▪ An afflicted, persecuted people, are usually misrepresented and scandalized in the world; but there is a life and state of glory prepared for them in Heaven; men cannot put so much disgrace upon them, as God will put marks of honor and favor. 2. It shall be revealed. This glory doth not appear for the present, 'tis not seen, 'tis not conspicuous to the eyes of men; therefore some believe it not, others regard it not; It doth not yet appear, what we shall be: the world knoweth us not, as it knew him not, 1 Job 3.1, 2. Therefore the world knoweth us not, because it knew him not: behold, now we are the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, and see him as he is. But it shall be seen, because of God's Decree and promise; for the glory is prepared, though it be not revealed. 3. In us, or upon us, 〈 in non-Latin alphabet 〉 when we shall be raised immortal, incorruptible, and we shall be so highly favored and honored by Christ, as we shall be at the Day of Judgment, then this glory is revealed upon us; that is, we shall be possessors of if; we have the right now, but then the possession.
2. The inequality between them: They are not worthy to be compared, 〈 in non-Latin alphabet 〉 , not worthy to future glory, not worthy to be set one against the other, as bearing no proportion.
3. The Conclusion or Judgment of the Apostle in this case; the word 〈 in non-Latin alphabet 〉 is emphatical, and implieth, that he had weighed these things in his mind; after the case was well traversed, he did conclude and determine upon the whole debate; rationibus been subductis colligo & statuo. The Apostle speaketh like a man that had cast up his accounts, well weighed the mattrr he speaketh of; and then concludeth, resolveth and determineth, that the sufferings which are to be undergone for Christ, are nothing, considering the glory and blessedness which shall ensue.
Doct. That every good Christian, or considerate believer, should determine, that the happiness of his glorified estate doth infinitely outweigh and exceed the misery of his present afflictions. I shall open the Point by these Considerations.
1. That counterballancing temporal things with eternal, is the way to clear our mistakes, or prevent the delusions of the flesh. The Apostle observeth this method here and elsewhere, 2 Cor. 4.17. This light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory : And 'tis necessary; for all our mistakes come by reckoning by time, and not by eternity; but looking to eternity sets us right again, 2 Cor. 4.18. Looking not to the things which are temporal, but to the things which are eternal. The flesh is importunate to be pleased with present satisfactions; it must have something seen and at hand; and this tainteth our minds, so that present things bear a big bulk in our eye, but things to come are as a vain fancy; therefore nothig will scatter this mist and cloud upon our understandings, but a due sight of eternal things, how real they are, and how much they exceed for greatness and duration; then we shall find that time to eternity is but as a drop lost or spilled in the Ocean, as a point to the circumference; and that the honors and dignities of the world, which dazzle men's eyes, are vain and slippery; that riches, which captivate their hearts, are uncertain and perishing, that pleasures, which inchant their minds, are sordid and base, and pass away as the wind; that nothing is great, but what is eternal; if wicked men did but consider the shortness of their pleasures, and the length of their sorrows, they would not be so besotted as they are; and if holy men did but consider the shortness of their afflictions, and the length of their joy and glory, it would animate and encourage them to carry it more patiently and cheerfully in all their tribulations.
2. This may be done four ways.
1. Comparing temporal good things with eternal good things, that we may wean and draw off our hearts from the one to the other, and so check the delights of senfe ; As wealth with heavenly riches, Heb. 10.34. Ye took joyfully the spoiling of your goods, as knowing in yourselves, that ye have in heaven a better and a more enduring substance. Eternal bliss in Heaven is the most valuable and durable kind of wealth, all other treasure cometh more infinitely short of it, than Wampompeage, or the shells which the Indians use for money, doth of our coin and treasure; so to wean us from our sensual delights, the Scripture propoundeth to our consideration, that eternal and solid joy, which resulteth from the immediate fruition of God, Psal. 16.11. So to wean us from vain glory, and that we may be contented with the glory that comes from God only, it telleth us of the honor and glory of the Saints, John 5.44. All the sensual good things we dote upon, are but a may-game or painted show in comparison of what we shall enjoy there.
2. Temporal bad things with eternal good things; so to defeat the terrors of sense: All the sufferings of the world are but as the scratch of a pin, or a flea-biting to that Woe, Wrath, and Tribulation that abideth for every soul that doth evil; no fire like the fire of hell, nor pains like the pains of the worm that never dieth, Luke 12.4, 5. Fear not them that kill the body, and after that have no more that they can do; but I will forewarn you whom ye shall fear; fear him, which after he hath killed, hath power to cast into hell. Men threaten prisons, God threateneth hell; they can mangle the body, but when they have cut it all in pieces, they cannot reach the soul; if we sin to avoid trouble in the world, we escape at a dear rate: As a nail driveth out a nail, so doth one fear drive out another; temporal sufferings are nothing to eternal; Heb: 11.35. They accepted not deliverance, looking for a better resurrection ; the general Resurrection is better than present remission of torments.
3. Temporal good with eternal evil ; many succeed well in a way of sinning here, live without any remarkable blast and stroke of God's Judgment; but how is it with them in the other world? momentum est quod delectat, eternum quod cruciat, Heb. 11.25. The pleasures of sin are but for a season; but the punishment of sin is forever; if we compare the pleasures of sin with the pains of Hell, it may be a means to reclaim us from the sensual life. This short pleasure is dearly bought.
4. Temporal bad things, with eternal good things. This here, and 2 Cor. 4.17. For our light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. A due sight of eternity will soon show us the smallness of all that we can suffer here; and so our afflictions are not matters much to be stood upon, or accounted of; the comparison must be rightly stated, and weighed, and improved by proper considerations.
3. In this last comparison these things are considerable.
1. Our sufferings come from men, but our glory cometh from God ; now as the Agent is, so is the effect; man afflicts as a finite creature, but God rewardeth us as an infinite and eternal being: man showeth himself in his wrath, and God in his love; man in his anger, Isa. 51.12. Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man who shall be as grass? Men soon perish and are gone, and the effects of their anger cease with them; they can do no more than God pleaseth, and their time is limited; they can rage no longer than God pleaseth. But as man showeth himself as man, God showeth himself as God; 'tis intimated in the general expression of the Covenant, I will be your God, be such a Benefactor as a God should be, do us good so as becometh an infinite eternal Power; thence are those reasonings, Matth. 22.32. I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living. Heb. 11.16. But now they desire a better country, that is an Heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a city. He will give us somewhat like himself; now what comparison between the wrath of man, and the Bounty of God?
2. Our Sufferings are Earthly, but our Glory is Heavenly. As the place is, so is the estate; here both the good and evil is partial, but there both are complete. For here we are in the way, there in termino in our final estate; here a believers spiritual condition will counterbalance all his outward troubles; his consolation exceed his afflictions, 2 Cor. 1.5. For as the sufferings of Christ abound in us, so our consolation doth abound by Christ ; much more his eternal estate. For now we are but in part acquainted with God, but there he is all in all, 2 Cor. 15.28. Here we see him in a glass, but there face to face, 2 Cor. 13.2. Here we have the earnest, there the whole bargain; here a taste, there a full feast; here the beginning, there the consummation.
3. Our sufferings are but short, but our Glory eternal, 1 Pet. 1.6. For a season if need be ye are in heaviness through manifold temptations; the trouble is but of short continuance ; so 1 Pet. 5.10. He hath called you to eternal glory by Jesus Christ, after you have suffered awhile. 'It is but a little time that we suffer; for God knoweth our spirits are soon apt to fail; he considereth we are but dust. Indeed the Lord useth a difference with his Children; some have shorter Trials, some longer; but they are all but for a season. If they should last for our whole Lives, they are but momentary, if compared with eternity. But 'tis not credible that our lives should be altogether calamitous; there is no instance either in Scripture, or the Records of Time; there are intervals of rest, and our Enemies cannot trouble us, but when 'tis permitted of God. But if there were no intermission, yet this life its self is but for a moment, compared with eternity. If you consider that which in these afflictions we most dread, and beyond which the power of the most cruel adversaries cannot reach, death its self; 'tis but for a moment, in the twinkling of an Eye we are in eternity; death cometh in a moment, and 'tis gone in a moment; after that, we enjoy eternal rest and peace. Therefore though in our way to Heaven we should endure the most grievous calamities, yet since they are but short, and momentary, we should submit to them, that we may enjoy so great a good, as the vision and fruition of God. Toleramus brevia, expectamus eterna, the Sufferings are Temporal, the Glory is Eternal, because it dependeth upon the will of an immutable God, and the everlasting merit of a Glorious Redeemer: when either of these Foundations fail, your Blessedness will be at an end. But these can never fail; and therefore our▪ Glory will be everlasting. Well then, the Pain and Suffering will be short; within a little while you will feel it no more, than if it had never been; if the pain be remembered, it will be but to increase your joy.
4. As they are short so they are light. Leves, & breves. The Scripture often joineth them together, 2 Cor. 4.17. This light affliction which is but for a moment. They are light; just so they are short in comparison of eternal Glory; as of short continuance, if compared with eternity; so of small weight if compared with the reward; eternity maketh them short; and the greatness of the reward maketh them easy. There are degrees in our troubles, some of the Saints get to Heaven at a cheaper rate than others do; but yet the afflictions of all are light, if we consider the unspeakable Glory of the world to come; indeed we do but prattle when we presume fully to describe it; for it doth not appear what we shall be, and it hath not entered into the heart of man to conceive the great things which he hath prepared for them that love him. But the Scripture expressions everywhere show it shall be exceeding great, and also by the beginnings of it; the world is ignorant and incredulous of futurity, therefore God giveth us the beginnings of Heaven and Hell in this world, in a wounded spirit, and the comforts of a good Conscience; these things we have experience of; we know not exactly what our future condition will be, but the hopes and fears of that estate are very affective: the fears and horrors of eternal torment, which are found in a Guilty Conscience, do in part show what hell will be, or the nature of that woe and anguish which abideth for the impenitent, Prov. 18.14. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? The Salve for this Sore, must come from Heaven only; so the joys of a good conscience, which are unspeakable and glorious, 1 Pet. 1.8. show that the happiness appointed for the Saints will be exceeding great: for if the foretaste be so sweet, the hope and expectation be so ravishing, what will the enjoyment be? Besides, God moderateth our sufferings, that they may not be overlong, or over grievous, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to escape, that ye may be able to bear it. If the trial be heavy, he fortifieth us by the comfort and support of the spirit, and so maketh it light and easy to us. To a strong Back that Burden is light, which would crush the weak, and faint, and cause them to shrink under it: but though God moderateth our afflictions, he doth not abate our Glory, that is given without measure; A far more exceeding weight of glory.
5. The sufferings are in our mortal bodies, but the glory is both in soul, and body. 'It is but the flesh which is troubled, and grieved by affliction; the flesh, which if delicately used, soon becometh our enemy; the Soul is free, and not liable to the power of man; now it becometh a man, much more a believer, to look after the Soul, Heb. 1 • .39. We are not of them who draw back to perdition, but of them that believe to the saving of the soul. 〈 in non-Latin alphabet 〉 . Implying, that they that are tender of the flesh, are Apostates in heart; if not actually and indeed so, yet in practice: But those which will purchase the saving of the Soul at any rates, are the true and sound Believers. The World which gratifieth the bodily life, may be bought at too dear a rate; but not so the Salvation of the Soul; they that are so thrifty of the Comforts and Interests of the Bodily Life, will certainly be prodigal of their Salvation. But a Believer is all for the saving of his Soul. That is the end of his Faith, and labors, and sufferings, and his Self-denial. The end of his Faith is to save his Soul. 1 Pet. 1.9. So much as God is to be preferred before the Creature, Heaven before the World, Eternity before Time, the Soul before the Body; so much doth it concern us to have the better part safe. But yet this is not all, that which is lost for a while, is preserved to us forever; if the body be lost temporally, 'tis secured to all eternity. If we lose it by the way, we are sure to have it at the end of the journey, when the body shall have many privileges bestowed upon it, but this above all the rest, that it shall be united to a Soul fully sanctified, from which it shall never anymore be seaprated, but both together shall be the eternal Temple of the Holy Ghost.
6. Sufferings do mostly deprive us of those things which are without a; man but this is a glory which shall be revealed in us. By sufferings we lose estate, liberty, comfortable abode in the world among our Friends and Relations; If life its self, which is within us, 'tis only as to its capacity of outward enjoyments; for as to the fruition of God and Christ, so 'tis true he that loseth his life shall save it, Matth. 25.16. and shall live though he die, John 11.25. 'It is but deposited in Christ's hands. But this Glory is revealed in us, in our Bodies in their Immortality, agility, clarity, and brightness; in our Souls by the beatifical vision; the ardent love of God; the inconceivable joy and everlasting peace and rest which we shall have when we shall attain our end; now if we be deprived of things without us, for such things within us; if we be denied to live in dependence on the creature, that we may immediately enjoy God, should we grudge and murmur?
7. Our sufferings dishonor us in the sight of the world, but this glory maketh us amiable in the sight of God: For having such a near relation to God, and being made like him, we are qualified for a perfect reception of his love to us; we love God more in the glorified estate, and God loveth us more, as appeareth by the effects; for he communicateth himself to us in a greater latitude than we are capable of here; now is the hatred of the world worthy to be compared with the love of a Father? Or should their frowns be a temptation to us, to divert us from that estate, wherein we shall be presented holy, and unblamable, and irreprovable in his sight? Col. 1.22. When perfectly sanctified, we love God more, and are more beloved by him.
8. The order is to be considered; for look as to the wicked, God will turn their glory into shame; so as to the godly he will turn their shame into glory : 'It is good to have the best at last; for 'tis a miserable thing, to have been happy, and to have had experience of a better condition, and to become miserable, Luke 6.20. Woe to you rich, for you have received your consolation ; and Luke 16.25. Son, in thy life time thou receivedst thy good things, and Lazarus evil things; but now he is comforted, and thou art tormented. The beggar had first temporal evils, and then eternal good things; but the rich man had first temporal good things, and then eternal evil things; as many that do well here in the world, fare ill in the world to come; but now 'tis otherwise with the godly, John 16. 20. Your sorrow shall be turned into joy. Our last and final portion is most to be ragarded; the Christian by temporal trouble goeth to eternal joy; the worldling by temporal glory to eternal shame; a Christians end is better than his beginning, he is best at last; a man would not have evil, after experience of good.
4. The comparison, though it be rightly stated and weighed by us, it will have no efficacy, unless we have faith, or a deep sense of the world to come. For unless we believe these things, they seem too uncertain, and too far off to work upon us: 'It is easy to reason down our bodily and worldly choice, and to show how much eternal things exceed temporal; but this taketh no hold of the heart, till there be a firm belief of the glry oreserved for God's People, Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seen ; and 2 Pet. 1.9. He that lacketh these things, is blind and cannot see afar off. To draw us from things that we see and feel, we need a clear light about things we see not; Men are sharp sighted enough in things that concern the present world, but beyond it we can see nothing, but by the perspective of faith; and therefore reason as long as we will, yet the consideration of the other world doth nothing prevail with us, without a lively faith.
5. This faith must be often exercised by serious meditations, or deep and ponderous thoughts. For the greatest truths work not, if we do not think of them; Faith showeth us a truth, but consideration is the means to improve it, that we may make a good choice, and our hearts may be fortified against all temptations; we must often sit down, and count the charges with ourselves, what it will cost us, what we shall lose, and what we shall get, Luke 14.28, 29, 30. The Spirit of God will not help us, without our thoughts; for he dealeth not with us, as birds do in feeding their young, bringing meat to them, and putting it into their mouths, while they lie still in the nest, and only gape to receive it, but as God giveth Corn, while we plow, sow, weed, dress, and with patience expect his blessing: No, here the Apostle was reasoning and weighing the case within himself.
6. There is besides sound belief and serious consideration, need of the influence and assistance of the holy spirit : For besides his giving faith, and exciting, and blessing meditation, to dispose and frame our hearts to bide by this conclusion, the influence of the Holy Ghost is necessary; for God is the chief disposer of hearts; 'tis not enough notionally to know this, but we must be practically resolved, and the heart inclined; 'tis a new enlightened mind, and a renewed heart, that is only capable of determining thus, that we may live by it; and that is by another spirit than the spirit of the world, which naturally possesseth us, even the spirit of God, 1 Cor. 2.12. Which is promised to his children, and inclineth us to place our happiness, not in worldly things, but in Christ and his benefits: in short, sense is too strong for reason without faith; and faith cannot do its office without the spirit; the flesh seeketh not reason, but ease; unless the heart be changed, and otherwise biassed and bent, all is lost.
USE, Now I must show you the use of this Doctrine,
1. Certainly 'tis useful for the afflicted in any sort, whatever their troubles and afflictions be. First, for common evils.
1. Are you pained with sickness, a role to and fro in your bed, like a door on the hinges, for the weariness of your flesh? in Heaven you shall have everlasting ease, for that is a state of rest, Heb 4.9. We are apprehensive of present pain, but not of the greatness of the ease, peace and glory that shall succeed; though the pains be acute, the sickness lingering, and hangeth long upon you, yet present time is quickly past, but eternity shall have no end.
2. Must you die, and the guest be turned out of the old house? You have a building with God, eternal in the Heavens, 2 Cor. 5.1. You do but leave a shed to live in a Palace; and forsake an unquiet world, for a place of everlasting repose.
2. 'It is especially to be applied te those that suffer for righteousness sake. Shall we shrink at sufferings for Christ, when we shall be in glory with him for evermore? How short is the suffering? How long the reward? For a greater good, we should endure a lesser evil: A Traveler endureth all the difficulties of the way, for the sake of the place, where he is going unto; so should we: What is the evil threatened? Are you cast out by man, as unworthy to live in any civil society? You shall be received by the Lord, into an everlasting abode with him, 1 Thes. 5.17. And so shall we be ever with the Lord. Have you lost the love of all men, for your sincerity and faithfulness? You shall everlastingly enjoy the love of God, Rom. 8.39. Are you reproached, calumniated in the world? Then you shall be justified by Christ, and your faith found to honor, praise, and glory, 2 Pet. 1.7. Are you cast into Prison? you shall shortly be in your Fathers House, where there are many mansions, John 14.2. Are you reduced to forbid poverty? You may read in the Scripture of the riches of the glory of the inheritance of the saints, Eph. 1.18. In short, are you tempted, opposed, persecuted? consider, much of your journey is past away, you are nearer eternity, than you were when you first believed, Rom. 13. 11. They that both tempt and persecute, cannot give so much to you, or take so much from you, as is worthy to be compared with your great hopes: Immortal happiness is most desirable, and endless misery most terrible; therefore be you faithful to the death, and you shall have the Crown of Life, Rev. 2.10. Is life its self likely to be forced out by the violence of man; the sword is but the key to open Heaven Door for you; surely, this hope will make the greatest sufferings to become light, turn pain into pleasure, yea, and death its self into life.
2. 'It is useful for all, if only for the afflicted : None is exempted, and you must hear for the time to come; but every good Christian should be of this temper and spirit, and wholly fetch his solaces from the world to come, else he is not possessed with a true spirit of Christianity, which warneth us all to prepare for sufferings, and calleth for self-denial; besides this is a great means to mortify worldly affections, which are the great impediment of the heavenly life; when we once learn to despise the afflictions of the world, our affections to the delights thereof, die by consent, both are rooted in the same disposition and frame of heart, such a dead and mortified temper, as hath learned to contemn earthly things; and they are both fed and miantained by the same considerations, a looking to the end of things, which maketh us wise, Deut. 32.29. If our hearts be often in Heaven, it will lessen all worldly things in our eyes, and it will make us not only patient and contented in sufferings, but diligent in holy duties, fearful of sinning; for all those pleasures which tempt us to neglect duty, or to make bold with sin, are no more worthy to be compared with the glory which shall be revealed in us, than our sufferings are; yea, the argument holdeth stronger against them; if the greater sufferings should not deter us from our duty, certainly vain pleasures should not; they that cast off the profession and practice of Godliness out of indulgence to carnal delights or some worldly hope, are less to be pitied, because they involve themselves in a more heinous sin, than they that shrink from it out of some great fear; for torment and death, which are the chiefest things we fear, are destructive of our nature; therefore we have a natural shunning and abhorrence of them; but those other things are such things as nature may easily, and without greater inconveniency, want, such as Preferment, Splendor of life, sottish pleasures; they are enticed by their mere lust, which is not so pressing as fear.
SERMON XXVII.
ROM. VIII.19.
For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
T HE Apostles Intent in this Paragraph, is to set forth the excellency of that Glory, which shall be revealed in the Children of God; the argument is, Because when this is brought to pass, there shall be a general renovation of all things; 'tis figuratively expressed; all things are by a natural inclination, carried to their most perfect estate; so are the creatures to this renovation, and restauration; as if they did wait, and long for it; for the earnest expectation, &c.
In the Words,
- 1. Who waiteth? The Creature.
- 2. How it waiteth? With earnest expectation; as it were looking attentively for the time.
- 3. For what, or the term of its waiting? For the manifestation of the sons of God.
1. Let us explain these circumstances. 2. Consider how much they suit with the Apostles Scope. For Explication.
1. Who waiteth? The Creature : But what Creature? Some understand man, designed elsewhere by this Appellation, Creature, Mark 16.15. Preach the Gospel to every creature : That is, to all mankind; so here, they understand man, because there are affections and dispositions attributed to the creature here spoken of, which are only proper to such a creature as is reasonable; but they are metaphorically to be understood; they do as it were, long for and expect. Well then, Let us see what creature is intended; not the good Angels; for they are not subject to vanity, and they are in possession of this glory; Matth. 18.10. They always behold the face of our heavenly Father. Not Devils or evil Angels; they do not earnestly expect these things, but tremble at them, Matt. 8.29. Not men, not the wicked, the reprobate world, for they care not for these things, yea, they scoff at them, 2 Pet. 3.3. There shall come in the last days, scoffers, walking after their own lusts, saying, Where is the promise of his coming? Not the Saints and Believers; for, they are distinctly spoken of by themselves, v. 23. and are opposed to this expecting, groaning creature, And not only they, but we ourselves also: Not the Beasts, for they are uncapable of a prospect of futurity, and are made to be taken and destroyed; therefore 'tis meant of the whole frame of the Universe, Heaven and Earth, and the creatures in them; they do, as it were, expect the time when they shall be restored to the Primitive state of their creation: The whole frame of the Universe was first made in a beautiful state for the Glory of God, and the use of man; 'tis subject to many changes, and at length to destruction: The Earth and the Elementary Bodies shall be burnt up as a Scroll, but they shall be renewed and restored when the children of God come to their glorious estate; the deformation of the creature began with man's sin, and the reformation with his complete happiness.
2. How it earnestly expecteth and waiteth? The Word signifieth, it expecteth with head lifted up, and stretched out: The same word is used, Phil. 1.20. According to my earnest expectation : When a man longingly expecteth anything, he lifts up the head, sendeth his eyes after it, that he may see it afar off; As Judges 5.28. The mother of Sisera looked out of a window, and cried through the lattis, Why is his chariot so long a coming? But how can this be applied to the creature, which is without reason and sense? I Answer, By a metaphor, 'tis translated from man to them; because there is something Analogous, as they are directed and inclined to such an ends; as in the Scripture, the Floods are said to clap their Hands for joy, and the Mountains and Hills leaping and skipping like Rams. And in the desolation, the City of Jerusalem is said to weep sore in the nights, her Tears are on her Cheeks; and again Lam. 2.18, 19. The wall is said to cry in the night. Yea, our Lord himself speaketh to the sea, as if it had ears, Mak. 4.39. He said to the sea, Peace, be still. So the Apostle speaketh of the creature as if it had will, desire, hope, sorrow, and groaning.
3. For what? The manifestation of the Sons of God. Manifestation is the discovery of something which before was obscure and hidden; and by sons, the subject, for the adjunct, is meant the Right and Privileges of God's Children: that is, that the Glory prepared for them may visibly appear, when they shall be set forth with splendor and majesty, becoming the Sons of God; For the righteous shall shine like the sun in the kingdom of the Father, Matth. 13.43. And 'tis said sons, comprehending all of that sort. Christ is not excluded, and all believers are included; your happiness dependeth on the Glory of Christ, Col. 3.4. When Christ who is our life shall appear, then shall ye also appear with him in glory, 1 John 3.2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. And the creature is said to expect it, because their perfect estate dependeth on our happiness, Acts 3.21. Whom the heavens must receive until the time of the restitution of all things. We look for new heavens, and new earth, 2 Pet. 2.12, 13. wherein dwelleth righteousness.
2. How it suiteth with the Apostles scope? I Answer, The Apostles intendeth three things, 1. To set forth the excellency of our hopes, 2. To raise up expectation. 3. To persuade the necessity of patience. In the mean time the present argument is serviceable to all these uses.
1. It showeth that there is an excellent state of happiness, far beyond what we do now enjoy, provided for the people of God. This is seen, Partly, because all things tend to it, as to their great end and state of perfection; there is a tendency in the inanimate creatures. And Partly, because the glory is so great, that there must be a dissolution of the present world, and a pure estate of things, before we can have our happiness. We admire the splendor of the present world, are taken with earthly things; too apt to place our happiness in them; but this world must be purged and refined by fire, before it can be capable to suit with that blessed estate of things which God hath appointed for his people. God denieth not the splendor of the world, as too good for his people, but as too bad and base to be their Portion; the delights of wicked men shall be burnt up before their eyes, when he bestoweth their true happiness upon them. There would not be else an harmony in all the parts of the World to come, if there were not new Heavens and a new Earth. This polluted state is not consistent with that happiness; therefore when the Saints are perfected, the world is restored.
2. To quicken earnest expectation. All things are carried to their end. The little Seeds will work through the dry clods, that it may come into Stalk and Flower. The whole universe is directed and inclined to a more happy estate; so should we look after our most perfect state; the creatures by inclination wait for it, and shall not we who are to have the chief part therein?
3. To persuade the necessity of patience, during our sufferings in the mean time. We live in a groaning world, and such as shall be first destroyed, and then restored. As the frame of the sublunary world being now in disorder, and at length to be dissolved, groaneth after a restauration; So, though we be harrassed with afflictions, and must at length die, and this animated body be turned into a rotten carcass, yet at length shall be raised up in Glory.
The points are Three.
- 1. That the glorious privileges of God's children are manifested at the last day.
- 2. That the state of the creatures is renewed, when God's children come to be manifested in their glory.
- 3. That this estate of things ought earnestly to be desired and expected by us.
For the first point. That the glorious privileges of God's children are manifested at the last day. It supposeth that their estate and happiness is hidden for the present, but then manifested. Here we must inquire, 1. How they are hidden? 2. From whom? 3. Why they are hidden?
2. How they are manifested then; and so we shall the better understand how the word is used in opposition to the present estate.
- 1. They are hidden as to their persons.
- 2. Their life is hidden.
- 3. As to their privileges and glorious estate.
First, hidden as to their persons. Now 'tis little known who are God's Children; Christ himself was not known in the world, 1 John 3.1. The world knoweth us not, because it knew him not. Much less are his People known. For he did more to distinguish himself, than they possibly can do: But it shall be in time manifested who are God's Children, Mal. 3.18. Then shall he return, and discern between the righteous and the wicked: between him that serveth God, and him that serveth him not. Some pretend to be his children, and servants; others really are so. 'It is not exactly known in the Winter, when the Roots lie in the Earth; we cannot tell what will appear in the Spring; but when the Sun shineth in its strength and warmth, the Bosom of the Earth, things hidden, then discover themselves; As Moses told the Rebels in Num. 10. To morrow the Lord will show who are his ; so in the Morning of the Resurrection, the natural and only begotten Son is known; Christ will appear in all his Royalty and Glory as the great God and Savior of the World, Titus 2.13. So all the Children of God are known: They now lie hid among multitudes and swarms of sinful men; but then Christ shall gather all nations, and he shall separate the one from the other, as a shepherd divideth his sheep from the goats, Matth. 25.32. There shall be an eminent and sensible distinction of the one from the other, beyond all power of mistakeing.
2. Their life is hidden, Col. 3.3. Our life is hidden with Christ in God. Hidden not only in point of security, as maintained by an invisible power; but in point of obscurity; there is a veil upon it; how so? Partly, because the spiritual life is hidden under the veil of the natural life; 'tis a life within a life; the spiritual life is nothing else but the natural life sublimated, and overruled to higher and nobler ends, Gal. 2.20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God. They live in the flesh, but they do not live after the flesh. The Children of God eat, and drink, and sleep, and marry, and give in marriage as others do; for when they are converted, they do not divest themselves of the interests and concernments of flesh and blood; but all these things are governed by grace, and carried on to eternal ends. The grace now, or vital principle that ruleth this life, is not seen, though the effects appear. Partly, Because of the veil of afflictions, outward meanness, and abasement, Heb. 11.37, 38. The world was not worthy of them; yet they wandered about in sheep-skins and goat-skins, and the dens and caves of the earth; who would think that so much worth, should lie hid under a base outside? would any judge that these lived in the highest favor of God, and constant communion with him, who had so little of his protection and common bounty? That they should have so near a relation to God, and yet be so miserably poor and destitute? That those that want Bread should be heirs of a kingdom? Jam. 2.5. That they that feel the hand of God upon them so heavy, and smart sometimes, should have so much of his heart? Partly, under the veil of reproaches, and calumnies: 1 Pet. 4.6. They are judged according to men in the flesh, yet live to God in the spirit. They are represented in the world as a company of dissemblers, and hypocrites, and yet in the mean while are the sincere servants and children of God, 2 Cor. 6.8. As deceivers, and yet true. The world counteth them deceivers, but God counteth them faithful. By the reproach of the world, as Husbandmen by soil and dung, God maketh his heritage the more fruitful; those that have a mind to hate, will take up every prejudice against the people of God, and will not easily be dispossessed of it. And Partly, because there is another veil upon good Christians, and that is the veil of infirmities, by which they often quench the vigor, and obscure the Glory of that life which they have, whilst they show forth too much of Adam, and too little of Jesus. And so the spiritual life is carried on darkly, and in a riddle, Jam. 3.2. In many things we offend all. Certainly if our privileges be hidden, yet our graces should appear in their fruits and effects. Little of our happiness will be seen in this world, yet our holiness should be apparent and visible, 2 Thes. 1.11, 12. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ. If your condition be obscured and darkened by afflictions, it should not be obscured and darkened by sins; a perpetual tenor of happiness we cannot expect in a changeable world; yet by a constant course of holiness, we should plainly distinguish ourselves from those that will perish in the common apostasy and defection of mankind: But alas! God's children are not so cautious, but that they border too near the world; and though there should be such a broad difference, that the children of God may be manifestly distinguished from the children of the Devil, 1 John 3.10. Yet too much of the influence of the evil spirit remaineth with us, and is bewrayed by us upon all occasions; yet there is a generation of men, that row against the stream of flesh and blood, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot.
3. Hidden as to their privileges, and the glory of their estate. Many of God's children being mean, and low, and indigent, oppressed by the world, harrassed with sundry calamities and afflictions; it doth not appear, that we have such a great and glorious Father: Now we are stained with sin, blackned with sufferings, there is no visible appearance of our great dignity and prerogative: There must be a distinction between Earth and Heaven; our filliation in the world to come is another thing to what it is in this world; for then their glory shall be manifest, Col. 3.4. When Christ who is our life, shall appear, then shall ye also appear with him in glory. For the present, our glory is spiritual and future: 1. 'It is spiritual, and maketh no fair show in the flesh, as the Image of God is an internal thing; as the Kings Daughter is glorious within,