unto the world Joh. 14.22 and mark our Saviours answer v. 23. Jesus answered and said unto him if a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him q.d. We will be united and knit to such a one and thereupon maintain a constant communion and intercourse with him which is a way of the manifestation of our selves which the world knoweth not of The world is shut out of Christ's prayer for this mercy and it is confined to believers Joh. 17. v. 9. compared with v. 21. 2. It belongeth to believers Universally and comprehensively that is to all of that sort and number whether they are weak Christians or strong whether they are more eminent in the Church or of a lower esteem My brethren this grace of Oneness with Christ is not a dignity conferred upon some eminent Saints whereby they are advanced above their fellows but this honour have all the Saints If there be true justifying faith but as a grain of mustard-seed as our Saviour speaketh in another case it putteth a man into the possession of this priviledge It may be the comfort of the meanest and poorest of the people of God upon earth that however men despise them yet they are married to the King of Kings to the only begotten Son of God You read of babes in Christ who are the lowest rank of Believers 1 Cor. 3.1 It may be improved as a point of wonderful consolation by poor drooping souls that love the Lord Jesus in sincerity When your corruptions struggle within you and you are violently assaulted by temptations from without and thereupon are afraid how you shall be able to hold out and to keep on in the way of godliness when your spirits are ready to sink under your burdens indeavour to raise them up again with this meditation The Lord Christ is my Husband why should I fear He is ingaged to preserve me for I belong to him nay I am in him See and study Isa 40.27 28 29 30. 3. This Union appertaineth to Believers entirely and undividedly My meaning is this the whole persons are the subjects of this Union and every part of them not only their souls the spiritual and immortal part but their very bodies which are made of the dust of the earth For as the grace of Vnction or sanctification where it is poured out upon a person it maketh an entire change both in body and soul so doth the grace of Vnion reach to the whole man to the body as well as to the soul 1 Cor. 6.15 What know ye not that your bodies are the members of Christ q. d. This is a known truth a foundation principle you must not be ignorant of it you should be well instructed in this Point that you may be careful not to defile your bodies that it may quicken you to glorifie Christ with your bodies as well as with your spirits 1 Cor. 6.20 At the resurrection the bodies of the Saints shall be fashioned and made like to Christ's glorious body and here upon earth they are knit to his person 4. Believers are the subjects of this Union formally that is under that very consideration as such quatenus Believers For the grace of saith is the principle which God doth peculiarly honour in this very business to make up our union with Christ or to knit a person and the Lord Jesus together Whom he hath set forth to be a propitiation through faith in his blood Rom. 3.25 And therefore our Apostle applyeth the doctrine of my Text unto them that believe in the words immediately following v. 12. He that hath the Son hath life c. And v. 13. These things have I written to you that believe on the name of the Son of God that you may know that ye have eternal life How should Believers know it hereby Why because Believers have the Son by believing they are in the Son eo nomine because they believe That 's the third Branch of the description the proper subjects of this Union viz. Believers 4. Here is the foundation of this Union on which it is bottomed and from whence it doth arise namely from their intimate conjunction with Christ It is that special relation which Believers have to the Lord Jesus arising from their intimate conjunction with him Or from the closness of their being joyned together This is well to be observed as a material point for first there must be unition as one noteth before there can be Vnion First they must be brought together and must be linked and fastened one to the other before they can become one together At least in order of nature conjunction must precede for Union doth result or flow from it and hath a necessary dependance thereupon As it is in marriage the great resemblance for illustration of this mystery First the man and woman are brought together and married one to the other and thence their union doth arise they become one flesh So it is in this spiritual grace first Christ and a Believer are joyned together and then they become one This conjunction is so closs and in imate that it is called a being glewed unto Christ so the word signifieth 1 Cor. 6.17 He that is joyned * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui Domino agâ—utinatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gluten or glewed to the Lord is one spirit First they are joyned and so become one spiritually How this conjunction is wrought I shall open at large in answer to the next question This is the fourth branch of the Description 5. Lastly You have the blessed consequents which flow from hence or the glorious effects produced hereby and they are especially three 1. Hereupon they are accounted as one with Christ 2. Their spiritual state is fundamentally changed 3. The benefits of redemption are effectually applyed 1. Hereupon they are accounted as one with Christ Being made so they are reckoned and esteemed as such and accordingly made partakers of whatsoever advantage doth accrew thereby and doth grow upon this root of Oneness with the Mediator It is not an empty name and an airy appellation which is hereby attained but believers are answerably esteemed and dealt with in all sorts of dispensations Therefore they are said to be found in him Philip. 3.9 That I may win Christ and be found in him that is in all the dealings of God towards them they are looked upon as one with his Son so their concernments are regarded and blessings are dispensed unto them evils are averted and kept from falling upon them and spiritual good things are given forth When God doth go forth in his providence twoards the children of men he findeth the wicked in their sins polluted in their blood under the curse of the Law and so there is a curse interwoven with his proceedings with them but when he looketh down upon Believers they are found in Christ They are reckoned as one
the second Covenant That Text is very full and worthy to be wrot on our hearts in letters of gold and as with the pen of a diamond Gal. 2.16 Knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the law shall no flesh be justified 3. The ultimate or compleating act of this justifying faith whereby it becometh such is a fiducial resting or relying upon Christ for righteousness and acceptation with the Lord and for all the spiritual benefits that follow thereupon That which I aim at is this That justifying faith is not absolved and compleated by a bare assent of the understanding but it doth evidently include an act of the heart With the heart man believeth unto righteousness Rom. 10.10 If thou believest with all thine heart Acts 8.37 And the special act of the heart is a reliance upon Christ leaving a mans soul in his hands upon the articles of the Covenant of grace leaning upon his merits for acceptance with God receiving him as he is offered to sinners in the Gospel and trusting in him for acceptance and salvation Thus we have it explained Eph. 1.12 13. That we should be to the praise of his glory who first trusted in Christ In whom also ye trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy spirit of promise This is the faith both of Jew and Gentiles We first believed unto whom the word of salvation was first spoken and afterwards ye also believed in Christ What is this believing Why it is a trusting in Christ First the soul heareth the word of salvation promised in Christ and assenteth to the truth of that word and thereupon is perswaded to make his actual application unto Christ and trusteth in him for salvation Psal 2.12 Kiss the Son lest he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him q. d. There is no way of avoiding destruction from Christ but by believing in him resting upon him they are the blessed of the Lord that put their trust in him * Sed multum inter est utruns â—â—isque credat ipsum esse Christum utrum credat in Christum Nam ipsum esse Christum daemones crediderunt Ille enim credit in Christum qui sperat in Christum diligit Christum Aug. Indeed there are many acts of the soul required unto this faith and comprized therein If a man believe in Christ he must have some competent knowledge of the nature of Christ and his mediatory office and satisfaction there must be a firm and lively assent to the truth of the Gospel a sense of the evil of sin and the inability of all other means besides the righteousness of Christ to recover the sinner out of his lost condition But now a fiducial reliance upon Christ for salvation is the last compleating act For when the sinner being driven from all other refuges whatsoever doth not only hunger and thirst after the righteousness of Christ but actually renounceth every thing for him and embraceth him as his Saviour casting his soul and all his spiritual concernments into Christ's hands and resting upon him alone for salvation as he is offered in the Gospel this is a justifying and saving faith As a self-justiciary relieth upon his own righteousness so a true believer râ—steth upon Christ's righteousness This is set forth by coming unto Christ Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Come unto me that is believe in me place your hope and confidence in my righteousness The Lord Jesus in the Gospel is set forth as a propitiation he was sent to be the Redeemer of lost sinners Now when a person being affected with his lost estate sensible of the wrath of God and the insupportableness of it and labouring under the burden of sin doth come unto Christ as such and make use of him to that end namely to be his Redeemer and doth rest upon him to make atonement for his soul this is to believe with a justifying faith Joh. 6.35 He that cometh unto me shall never hunger and he that believeth in me shall never thirst It is a looking unto Christ alone for redemption and deliverance upon his account As the brazen Serpent was an eminent type of the Lord Jesus Num. 21.8 9. so the Israelites looking up thereunto did signifie our faith in Jesus by whom our diseases are healed When a poor sinner is stung in his conscience with the fiery Serpent of the guilt of sin and being filled with dread in apprehension of the sad consequents of it doth look up unto Christ as held forth upon the pole of the Gospel to be a Saviour and doth rest upon him expecting redemption only through his blood here are the workings of a justifying faith Joh. 3.14 15. As Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up by dying on the Cross or by the publication and tender of his death and righteousness in the Gospel That whosoever believeth in him should not perish but have eternal life This is the third particular which I intended to commend to you for opening the nature of faith which is the bond of our union with Jesus Christ 4. Wherever and in what soul soever there is this fiducial reliance upon Christ and his righteousness in a saving way there is also as a necessary companion thereof an universal subjection to the will of Christ and a ready submission to his government This I add in the last place to prevent if it be possible the abuse of this doctrine by carnal hearts and to stop the mouth of those clamours which are raised by some against it and the aspersions which they cast upon this evangelical truth as if it were not a doctrine according to godliness Will such be ready to say This doctrine will imbolden sinners in their presumption and vain confidence If to believe savingly on Christ be to rest on him for salvation who will not think that be doth believe What carnal wretch will not say that he doth rely upon Christ But mind it Sirs it is not a thinking or saying he doth rely upon Christ will give a man an interest in him but when he doth rest upon him indeed as he is propounded for a Saviour in the Gospel And such a faith will purifie the heart and cause the person believing to bring forth fruits of holiness in the conversation Else it will be an evidence that he doth but pretend thereunto and doth not rest upon Christ in truth For although it be not the work
of the Gospel Receive him for your Redeemer as he is tendred therein Believe in the name of the Lord Jesus Joh. 6.29 This is the work of God that you should believe on him whom he hath sent i. e. It is a work exceedingly acceptable unto God it is the great work that he requires to bring you unto his Son that you may have life through his bloud It is that work that makes up the conjunction betwixt him and your souls And therefore what is attributed in one place unto union with Christ is in another place ascribed unto faith Rom. 8.1 There is no condemnation to them that are in Christ Jesus Joh. 3.18 He that believeth on him is not condemned Why Because it is faith which makes up the union by believing on Christ we are implanted into him And therefore take the word of direction Jo. 12.36 Believe in the light that you may be the children of light betake your selves by faith unto Christ that you may be found in him And to that purpose be frequent in meditation upon those incouragements which God hath given unto sinners to quicken them to believe on the name of his Son and to help against the misgivings of their own hearts I will instance only in five 1. It is the command of God that which he hath left in special charge upon mens souls to come unto Christ that they may be saved And therefore it evidently followeth that he is willing you should believe for it is that which he mainly desireth that his will be done that his precepts be observed Can you imagine that God should give you a strict commandment backt with many arguments and motives to the observance of it and yet be loath you should obey that commandment This is his commandment that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 2. God sent his Son into the world upon this very errand and business that he might draw sinners unto him in order to their salvation And the Lord Jesus took our nature upon him and was obedient unto the death the accursed death of the cross to this very end and purpose that sinners might come unto him and obtain eternal redemption through his bloud And can it ever enter into your hearts to think that God is not willing to accomplish what he hath designed to bring about or that Christ is not willing to attain the end of his sufferings What was the Fathers design in sending Christ into the world Why that we might live through him and that he might be a propitiation for our sins 1 Joh. 4.9 10. Wherefore hath he published the Gospel of Christ and revealed the glad tydings of salvation through him Why These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name Joh. 20.31 To what end did our Saviour leave the bosom of his Father and sojourn amongst us and bear the weight of his fathers indignation Mark what account himself giveth of it Jo. 12.46 I am come a light into the world that whosoever believeth in me should not abide in darkness And v 47. I came not to judge the world but to save the world And speaking of his death under the fimilitude of lifting up the brazen serpent in the wilderness v. 32. And I if I be lifted up from the earth will draw all men unto me 3. God hath left upon record many precious promises on purpose to invite sinners unto Christâ— from which none are excluded but such as shut out themselves by refusal of the grace which is tendered in them And they are promises of such extent and comprehensiveness as may be sufficient to answer all the objections of a mans spirit against believing in Jesus Joh. 3.15 Whosoever believeth in him shall not perish but have everlasting life Act. 13.39 By him all that believe are justified from all things from which ye could not be justified by the Law of Moses But will the sinner object I am altogether unworthy to come unto the Son of God Why Sirs It is the due sense of our unworthiness that doth fit us for the ready reception of him and addressing our selves unto him that we may by his righteousness be made worthy Art thou apprehensive of the necessity of being partaker of his death and the merit thereof Dost thou hunger and thirst after the enjoyment of him See then the promise or invitation Isa 55.1 2 3. Ho every one that thirsteth come ye to the waters and he that hath no money that hath no desert or worthiness of his own to commend him unto God or whereby to purchase the least dram of favour come ye buy and eat yea come and buy wine and milk without money and without price c. O but will the sinner reply I have long stood out against the calls of Christ and will he now receive me graciously if I come unto him Why Hear what he saith Isa 57.17 18 19. For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart i. e. He withstood chastizement which is one of the loudest and most awakening calls in the time of his distress he sinned yet more against the Lord Instead of returning he held fast deceit and refused to return He went on frowardly that is perversly and stubbornly against all the dealings of God And yet what followeth v. 18 I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners One would have expected it thus rather I have seen his wayes and I will confound him I will never more have any pity or compassion upon him Nay but faith the gracious God at length he mourns for sin and is humbled for his iniquity and my bowels are turned within me my repentings are kindled together He is coming towards me and I will go forth to meet him I will surely have mercy upon him I will pardon him and guide him in the way of consolation and salvation But what doth this concern me will the heart of a sinner be apt to suggest Am I comprized in this word of comfort Yes if thou mournest for sin and desirest to give up thy self unto Christ and to God by him For it is a promise made without limitation these words are intended for the henefit both of Jews and Gentiles v. 19. I create the fruit of the lips peace peace i. e. My word shall be the means to convey great peace spiritual peace perfect peace lasting yea everlasting peace to him that is afar off and to him that is neer i. e. to the Jews who were a people nigh unto God and to the Gentiles when they shall be gathered to the Church though at that time they were afar off and I will heal him saith the Lord. But will the sinner
brought to light wherein the way is revealed for restoring fallen sinners to their primitive happiness or conducting souls to everlasting bliss God hath graciously pleased to declare this way by the Scriptures and to leave it upon record in the Word of the Gospel and here we have the substance or summary of that Record viz. That God is the giver of eternal Life and that this life is in his Son c. If you examine the connexion or dependance which the words of the Text have with and upon the foregoing passages of the Chapter You will evidently find our Apostle is herein giving a succinct account of the great foundation-truths which are proposed to be the object of a Christians Faith by closing with which we do eminently and signaly advance the glory of God and by disbelieving whereof we are said to make him a lyar Our faith is to be built upon the word of the Lord to be bottomed upon the Record which God hath given concerning his Son And this saith the Apostle is the Record That God hath given us eternal Life c. The better to clear this coherence and so the genuine import and scope of these words let us a little cast our eyes back upon the context or the verse immediately preceding the Text wherein we may note two things 1. The nature and excellency of the grace of faith or believing on Christ ver 10. former part He that believeth on the Son hath the witness in himself 1. For the nature of Faith it is a believing on the Son so it is usually set forth in the dialect of the Holy Ghost Act. 16.31 Believe on the Lord Jesus Christ and thou shalt be saved and thine house Joh. 3.36 He that believeth on the Son hath everlasting life This is the saving act of Faith which will bring a soul to Heaven a believing on the Son And therefore I might touch by the way on that common distinction as useful to be considered that there is a threefold act of Faith or three waies of Believing in reference unto Christ There is a believing 1. That Jesus is the Christ Credere Christum Christo. In Christum 2. Jesus Christ 3. On the Lord Jesus Christ 1. There is a believing that Jesus is the Christ an assent unto the truth of this principle that he who was born of the Virgin Mary is the true Messiah and Mediator sent of God to be the Saviour of Mankind So the very Devils believe As they know there is one God so they acknowledg this principle that Jesus is the Son of God and the only Redeemer of lost sinners Hence it is that they are so unwearied in their endeavors to hinder poor souls in closing with Christ and that they labour by all manner of false suggestions to draw their affections from the Lord Jesus Mark 1.24 The unclean spirit cried out Let us alone thou Jesus of Nazareth I know thee who thou art the Holy one of God And that herein the Father of lies spake the very truth you will find by the testimony of the Spirit of God himself v. 34. He cast out many Devils and suffered not the Devils to speak because they knew him 2. There is a Believing Jesus Christ i.e. a subscribing to the truth of the Doctrines that he delivered which are contained in the Scriptures the Word of Christ and Preached by Ministers of the Gospel in his name Thus a Simon Magus may believe he may own the verity of Christs Word though in the gall of bitterness and in the bond of iniquity Acts 8.12 13. When they believed Philip Preaching the things concerning the Kingdom of God and the Name of Jesus Christ then Simon himself believed also Thus Nicodemus believed before he was instructed in the necessity or acquainted with the grace of regeneration he was convinced by the Miracles wrought by Christ that he was a teacher sent of God and consequently that the Doctrines which he taught were the truths of God Joh. 3.2 As a carnal person who never tasted of saving grace may have much knowledg in his understanding of the will of Christ so he may be under such convictions upon his judgment as in a sort to approve the Word of Christ Rom 2.17.18 3. But lastly there is a believing on the Lord Jesus When a man is so powerfully convinced of the evil of sin and his own obnoxiousness to the wrath of God and the heart so fully perswaded of the excellency of Christ and the sufficiency of his Righteousness together with the utter insufficiency of all other wayes of deliverance that thereupon he doth actually close with Christ upon Gospel terms and make application to him casting himself upon the Son of God for Salvation and renouncing all things for the enjoyment of him Although believing on Christ doth not alwayes signify a saving faith as see Joh. 2.23 yet for the most part it doth and so may fitly be made use of by way of distinction It being observed by some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase peculiar to the Holy Ghost and not used by prophane Authors This is the saving act of Faith A believing on or in the Son Joh. 11.25 26. He that believeth in me though he were dead yet he shall live and whosoever liveth and believeth in me shall never dye For mark it Sirs that assent of the Judgment unto the great truths of the Gospel which is required of the Lord and is well pleasing in his sight is not a bare naked lifeless assent but a compounded and operative assent such as doth ingage the heart to comply with those truths and brings the whole Soul in subjection unto them Rom. 10.10 With the heart man believeth unto righteousness That 's for the nature of Faith It is a believing on the Son 2. For the excellency and preciousness of thus believing He that doth so hath the witness in himself i.e. in his own Soul and Spirit and Conscience He hath it graven upon the very tables of his heart But what is this witness which a Believer hath in himself Answ You may understand it either of these three waies 1. In relation to his spiritual state He hath a fundamental evidence that he is a child of God and in covenant with him here is sufficient matter if rightly improved whereupon to raise a testimony of this thing It is faith which brings a man under the favor of God and the act of believing is a sure token that the person is endowed with the grace or habit of Faith Spiritual actions as they must proceed from a Divine principle so they are evidences of that principle from whence they do proceed 1 Joh. 5.1 Whosoever believeth that Jesus is the Christ not with a bare assent of the Judgment but he that believeth it with the heart as before * When a particular duty is produced as an evidence of a state of Salvation or hath a promise of grace and
to it that you study this Doctrine and judge aright concerning it for if the foundation fail upon which our comfort is bottomed all the superstructure must of necessity vanish that is erected upon that foundation All other attainments are as nothing without this If the leading mercy fail upon which others depend we must undoubtedly fall short of those other mercies which have their dependance hereon Why sirs Union with Christ is the very Basis of consolation and the leading mercy Joh. 15.6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned The meaning is this A mans profession is nothing and all his common indowments and priviledges are nothing they will not signifie a jot as to save him from destruction he cannot escape the damnation of hell except he get into Christ and abide in him 3. It is dangerous to be ignorant of this mystery and it much concerneth us to get a sound knowledge hereof because this Doctrine of late hath been notably corrupted and perverted It hath been abused to the countenancing of some mens even blasphemous assertions which they have vented under the notion of high attainments They have endeavoured to break down that distinction which is between Christ and his people and to turn the whole substance of the Gospel into Allegories upon pretence of opening this Union And it concerneth us to be well instructed and established in present truths as the Apostle Peter phraseth it in 2 Pet. 1.12 truths which are mostly perverted in the present time or that need special vindication in the present age wherein we live in the defence whereof God calleth us to stand up against the adversaries If we would not be led aside by the error of the wicked and fall from our own stedfastness as we must labour to grow in grace so to increase in the knowledge of Christ 2 Pet. 3.17 18. So much for the second Conclusion to be premised 3. Concl. 3. Instead of curiously prying into and over-much inquisitiveness after this Mystery and the manner of this Union further than is revealed in the Scriptures of truth it should be the great design of mens souls to secure it unto themselves and to make it evident that they are sharers therein Herein lieth the marrow and fatness of this glorious priviledge when we can personally appropriate it to our own souls and say This is a mercy whereof we are partakers Else what sweetness can we tast in the contemplation thereof whilst our selves are strangers thereunto This is the very counsel of the Apostle in another case to his Corinthians 2 Cor. 13.3 4 5. They were enquiring after a proof of Christ speaking in him Why saith he your business lieth in reflection upon your selves to prove that Christ is formed in you The like advice I would give in this present affair And we should the rather give diligence herein upon a threefold account 1. Because hereby we shall be the better inabled to perceive the real meaning of what is delivered in the unfolding of this Mystery We shall easier discern the import of all the particulars mentioned in the opening of it when we have found it made good upon our own souls and feel somewhat wrought within us answerable to the doctrines which are taught concerning it For Sirs Postquam coelitus spiritu houste in novum me hominem nativitas secunda reparavit mirum in modum protinus confirmare se dubia patere clausa lucere tenebrosa c. Cyp. Ep. 2. ad Donat. a little experience of the power of godliness will notably help a man to discern clearly into the mysteries of godliness it will serve instead of many Commentators for the unfolding of divine truths If a Scholar should make a large and eloquent Oration to set forth the sweetness of honey a little taste of it would contribute more to a right understanding thereof than many learned Lectures without it So when persons have tasted the grace of God in this Union matters will be plain and easie unto them that seem dark and intricate and full of obscurity unto others In what a puzzle was Nicodemus as to the Doctrine of Regeneration in his understanding for want of feeling the work of Regeneration upon his heart So that he cried out How can these things be Joh. 3.4 9. And therefore David exhorteth us to tast and see Psal 34.8 that is endeavour to taste that you may the better know and understand the goodness of the Lord. 2. This is to employ these excellent truths which God hath graciously revealed to the end for which they are revealed to us The Lord hath not opened the treasures of his Wisdom in declaring these mysteries only to feed mens fancies and to fill their heads with speculations but to excite and extimulate us to get an interest in these mercies that we should personally apply them to our selves and make sure our claim and title thereto You will find this apparently to be the end of the promulgation of this very Doctrine 1 Joh. 5.13 These things have I written to you that believe on the name of the Son of God that you may know that you have eternal life These things that is these high mysteries of salvation afore-mentioned that it is in the Son and to be enjoyed by vertue of our union with the Son I have written them that you may take them home to your own consciences and pass judgment upon your selves according to the tenour of these words 3. If we learn the nature of this priviledge and do not secure it to our selves it will but tend to the heightning of our condemnation So that better for us we had never known it or heard a word concerning it for this very thing will aggravate our contempt of the grace of God and the reflection upon it will be a continual torment upon our spirits What a cut will this be to a mans conscience when he cometh to die to bethink himself I knew that there was such a glorious priviledge prepared for the children of men and yet would never press after the enjoyment of it I preferred the pleasures of sin and satisfaction of some base lusts before it I was offered the Son and life and redemption through his blood and would not labour to secure it unto my self so that now I am undone eternally and irrecoverably See how Christ sets forth mens wickedness on this account Prov. 1.24 25 26. And it is evident conscience will take advantage from hence to be a tormentor to be a worm gnawing upon the very entrals of a mans spirit How have I hated instruction and my heart despised reproof O what madness have I been guilty of to know these things and not to make them sure unto my self Prov. 5.11 12 13. CHAP. III. Union with Christ distinguished and the branches of the distinction explicated HAving laid down these things
humanam divinam prout nititur testimonio vel humano vel divino Ames de fid divin verit If it be built upon Education or Custom the Opinions of Learned men or the Traditions of our Fathers and of the Church and the like humane evidence then it cannot amount no higher than to an humane faith And it is to befeared that the faith of the generality of people called Christians is of this sort onely They believe the Christian Religion to be the true Religion and the Bible to contain the word of God Why Because all their forefathers were of that Religion and they were bred and brought up in that way such Ministers have told them so and they see many wise men are of that minde They have the same grounds for their belief as Mahometans and other Idolaters have for theirs And as one well observeth these are Christians rather by chance than by choice If their lot had fallen amongst Heathens and worshippers of stocks and stones for the same reasons they would have been of their Religion they would have opposed the Gospel upon the very same grounds that now they embrace it Divine truths may be believed by a meer humane faith if the testimony be humane upon which they are believed * It being an impossibility that the assent to the matters of faith should rise higher or stand firmer than the assent to the testimony upon which those things are believed My assent to the object believed is according to my assent to the medium on which I believe it Stillingf Rational account p. 112. A divine faith must be built upon a divinetestimony when a man doth believe the word of God from those divine Marks and Characters which are stamped upon it from that mighty and supernatural efficacy which it hath whereby God doth bear witness unto his word Thus the Apostle observeth touching the Thessalonians that they received divine truths upon divine testimony they received it as the â—ord of God for it came to them not in word onely but in power and in the holy Ghost and in much assurance 1 Thes 1.5 i. e. It had such a powerful influence upon their hearts and consciences that thereby they were assured it was of God 2. There is a Temporary faith which goeth a step further than the former When the judgement is not onely convinced of the divine original and authority of the Scriptures but those convictions work in some measure upon the affections that they are taken with the goodness and excellency of them When the heart is carryed out in a kinde of love and liking to the Person revealing and the Doctrines revealed and there are some degrees of inclination towards a closure with those Doctrines onely they are raised in them but for a fit whist they are in a good mood as we say and it endureth but for a time it cannot abide the trial when any great difficulties attend their obedience unto the word then they cast it off And for this reason it is called a temporary faith Such a faith you meet with in some of the followers of Christ whom yet he durst not trust for he knew they were but hypocrites though now they followed him yet shortly they would set against him when the Scene was altered they would betray him and of false friends become his professed enemies John 2.23 24. Many believed in his name when they saw the Miracles which he did Jesus did not commit himself unto them because he knew all men Such was the faith of those others mentioned as his Disciples John 6.66 From that time many of his Disciples went back and walked no more with him And therefore it is observable what our Saviour spake to the Jews that believed on him John 8.31 If ye continue in my word then are ye â—â—y Disciples indeed Then are ye my Disciples that is then it will be evident that you are then you will give undeniable proof * â—es tum demum dicuntâ—â— fieri cum inci piunt patefieri that your faith is of the right kind else you may gracious habits the Lord Jesus taketh hold on their souls and by putting forth this habit into act and exercise they receive and take hold of the Lord Jesus Col. 2.6 As ye have therefore received Christ Jesus the Lord so walk in him i. e. as you have believed on him and imbraced or received him by believing That is the first thing I would commend unto you viz. this Scripture distinction of the sorts of faith 2. This justifying faith hath the Lord Jesut Christ himself for the special immediate object with whom it closeth and upon whom it is exercised It is Christ himself who is primarily tendered in the offers of the Gospel and therefore true faith of this fort goeth forth unto him The special consideration under which a Believer goeth forth to Christ in the actings of faith for justification it is as dying and satisfying the justice of God and therefore usually called faith in his blood and the great incouragement whereupon a Believer is emboldened to act his faith is the tender of the Gospel and the promises thereof but it is Christ himself which is the special immediate object upon which faith as justifying is acted and with whom it closeth The sinner being incouraged by the promise doth embrace Christ in the promise Hence it is commonly stiled faith in Christ and a believing on the Lord Jesus Christ Acts 20.21 I have kept back nothing that was profitable unto you c. testifying both to the Jews and also the Greeks repentance towards God and faith towards our Lord Jesus Christ. Mark it as repentance hath God for its ultimate object it is a turning from sin and returning unto God even unto him so faith hath Christ for its special object The great fundamental act of faith whereupon finners are justified is conversant about Christ Act. 26.18 That they may receive forgiveness of sins and an inheritance amongst them that are sanctified by faith that is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith that is acted upon me upon Jesus for they are his words It is by faith exerted and acted upon him that forgiveness of sins is conveyed Unto that it seemeth to relate and the other words to come in as a parenthesis as if it had been that they may receive forgiveness of sins by faith that is in me and also an inheritance amongst them that are sanctified It hath sometimes appeared as strange to me to meet with descriptions of the nature of justifying faith without so much as the mention of Jesus Christ the object upon whom it is acted See the process of the workings of the heart of S. Paul in believing and how he taught in the Churches of Christ First he was deadned as to expectation of life from the Law the first Covenant and then he addresseth himself for justification unto Christ by believing on him who is the only Mediator of
like travellers as the rest of the company doth But Sirs If a man be gracious indeed it will settle his spirit upon godliness at all seasons and in whatsoever society If he live in Sodom he will be so far from saying a confederacy with them in their wickedness that in seeing and hearing he will vex his righteous soul from day to day with their unlawful deeds 2 Pet. 2.8 Though he dwell in Ahabs family yet he will fear the Lord greatly 1 Kings 18.3 He will own the Lord Christ for his Master in the face of all the world and speak of his testimonies even before Kings and not be ashamed Psal 119.46 This is the second qualification It must be universal obedience 3. That obedience which will evidence your conversion and consequently your union with Christ must be evangelical obedience Such as is suitable to the Covenant of grace into which believers are entred 2 conversation answerable to the dispensation of the Gospel Phil. 1.27 For as there is a slavish fear of God in the heart so there is a legal serving of God in the practise which will no way contribute to the proof of your being ingraffed into Christ That which is evidential thereof must be such obedience as becometh the Gospel of Christ when you serve the Lord evangelically in the newness of the Spirit and not in the oldness of the letter as the distinction is given us Rom. 7.6 Qu. But when is our obedience evangelical I answer It mainly consists in four things 1. When we are active and vigorous in doing all that we can for God and then account it as nothing to gain us acceptation with the Lord. When we are serviceable in our places and duties to advance the honour of Jesus Christ indeavouring to the uttermost the promotion of his interest and then lay all that we have done at his feet expecting our acceptance reward purely upon the account of his bloud When we labour to be intent upon the works of personal righteousness and then underwrite with our hearts That we are unprofitable servants and lay the whole stress of our salvation upon the righteousness of the Lord Jesus This is Gospel-service when we lay all our sacrifices upon the Gospel-altar that they may be sanctified thereby and place no manner of confidence in what is done by us but in the obedience and sufferings of Christ for us Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh As if he had said We labour to serve God in the purest manner and offer up unto him the best that we have but then we dare not put the least stress upon it but all our confidence is in Christ it is of him we boast and not of our holiness We give all diligence in point of performance but are nothing in our selves in point of dependance And we are the circumcision we are Israelites indeed who have our hearts circumcised A legal frame of spirit goeth to God in duty and then expects a blessing for his duties sake and thus a sinner may toyl all his life time in a round of duty and be very far from the kingdom of God Then we obey evangelically when we do all in the name of the Lord Jesus Col. 3.17 2. Then is our obedience Gospel-service indeed when it is performed in Gospel strength i. e. not by our own abilities but by vertue derived from Christ and in an humble dependance upon the assistance of his Spirit That is a legal way of obedience when a person brings forth fruit unto himself and when he acts therein from himself When he goeth in his own might and power to grapple with sin and strive against temptations and to keep the Law of God But a Believer is strong in the Lord and in the power of his might and here is the evidence of a sincere convert Rom. 8.13 If ye live after the flesh you shall die but if ye through the spirit do mortifie the deeds of the body ye shall live Mark it It is not said if you make resolutions against sin and set against the workings of corruption But if you mortifie them through the spirit then it is a sign you are quickned and made alive by the holy Ghost and that you shall live for ever in the presence of God 3. Evangelical obedience is that which is according to the evangelical pattern viz. the life of Christ When a Christian doth study to be a follower of him and to tread in his steps and to imitate the Lord Jesus by endeavouring to write after the copy which he hath set before us in doing and suffering the will of God This is the obedience which will evidence our union with him and interest in him 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked He that saith he is in him that is He that saith so truly and as the matter is in reality He that would not appear to be a lyar in what he pretendeth to and to boast of what he hath no saving interest in must walk according to our Saviour's example 4. Evangelical obedience is that which is tendered upon evangelical motives and considerations When we are diligent and industrious in the service of God because our hearts are drawn forth in love towards him and we are sensible of his goodness in sending his only begotten Son to die in the behalf of lost sinners and in making known the mystery of Christ unto us and giving us promises of salvation through him * Amor meus est pondus meum Eoâ—feror quocunque feror Aug. For although it is not only permissively lawful for a believer but also a duty incumbent upon him to make use of the consideration of the wrath of God to quicken him in the wayes of holiness Luke 12.5 Yet he doth not serve the Lord meerly out of fear of his wrath But the love of God doth constrain him and his affections towards God are a forcible restraint to keep him from displeasing the Lord who hath been so gracious unto him Hos 3.5 They shall fear the Lord and his goodness in the latter dayes i.e. Upon this very account they shall be cautious not to sin against him because he hath dealt so bountifully with them This is the third qualification it must be evangelical obedience 4. If you would prove your conversion and union with Christ by the holiness of your conversation and new obedience you must look to it that it be sincere obedience done in the singleness and godly simplicity of your hearts You must serve the Lord as in the sight of the Lord and with a pure eye of respect unto the advancement of his glory and in order to your blessedness in the enjoyment of him and communion with him For in those two things doth consist much of the nature of sincerity 1.
say I have backsliden from Christ I have made many promises and faultered in the performance of them I have deeply revolted after frequent vows and protestations of obedience and shall such a wretch as I am find favour Observe the words of invitation and promise Jer. 3.12 Return thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am merciful saith the Lord and will not keep anger for ever Only acknowledge thine iniquity c. Hos 14.4 I will heal their backslidings I will love them freely I might be very copious upon this particular but must forbear Get a catalogue of these rich and gracious promises often read them and study them pray them over to God and have them alwayes in readiness to produce in answer to all the suggestions of Satan and the fears and despondencies of your own unbelieving hearts 4. There are sundry examples in the Scripture of the most heinous transgressors who upon their believing on the Son of God and returning by repentance unto the most high have found grace in his sight and they are recorded unto this purpose that they may be incouragements for us to be believe also Our first parents were the most wilful offenders that sinned against the greatest light and the clearest manifestation of the will of God who by one sinful act were guilty of the murder of all the generations to come The sin of our first parents and our sin in them Rom. 5.12 was not one single act of disobedience but a twisted complicated or compounded sin that carried many horrid offences in the bowels of it There was cursed blasphemy and unbelief a giving God the lye and not crediting his word monstrous idolatry in believing the suggestions of the devil and hearkening to the instigations of the Prince of darkness devilish pride and discontent with that blessed condition wherein the Lord had placed man upon the earth and affecting to be equal unto God himself unparallel'd cruelty as before venturing upon the insupportable wrath of God to the destruction of themselves and all their off-spring It was a sin committed in a most presumptuous manner and had abundance of ingratitude wrapt up in the nature of it And yet the Lord was pleased to preach the Gospel unto them and it is charitably supposed that they found grace and forgiveness upon the terms of the Gospel However it is plain in the case of the woman who was first in the transgression so much may be collected from the enmity put in her heart against the devil Gen. 3.15 Take the example of Manasseth King of Israel who was a gross Idolater and a witch and a conjurer and shed innocent bloud without measure till he had filled Jerusalem from one end to the other and his wickedness was not confined to his own person but he made Judah to sin 2 King 21.3 6 16. And yet when he humbled himself and sought the Lord and prayed he was intreated of him and heard his supplication 2 Chron. 33.12 13. The Apostle Peter directed the offers of salvation upon repentance unto the crucifiers of the Lord Christ who denied the holy one and the just and desired a murderer to be granted unto them and killed the Prince of life Act. 3.14 15 16 19 26. Not to multiply instances of this nature Take only further that of Saul who was a persecutor and a blasphemer and injurious who compelled others to blaspheme and was exceedingly mad against the Church and yet upon his application to Christ he obtained mercy 1 Tim. 1.13 But what are these things to me will the drooping soul say How shall I be assured to find the like grace and compassion Why mind it These examples are recorded for thy sake and to this very intent that thou mayest take incouragement to cast thy burden upon the Lord and expect to find the same abundant grace as others have found before thee See what the Apostle saith of himself 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting q. d. It was the design of Christ in shewing mercy upon me to make it appear that he is ready to save others also even the greatest sinners if they will come unto him that they may be saved * Significat statim ab initio Deum proposuisse tale exemplar quod tanquam ex illustri excelsoque theatro conspici posset ne quis diffideret paratam sibi fore venâ—am modo fide accederet ad Christum Et certe praevenitur nostra omnium diffidentia dum ejus quam quâ—remus grattae typum in Paulo sic videmus expressum Calv. in loc To prove that we are thus to make use of these examples of mercy consult that passage of David Psal 32.5 Thou forgavest the iniquity of my sin And then it followeth ver 6. For this shall every one that is Godly pray unto thee c. See also Psal 34.6 8. 5. The last incouragement to faith which I shall mention to be considered is this That God is more eminently and more abundantly glorified in the salvation of such as believe in the Lord Jesus than in the condemnation of the impenitent and unbelievers And therefore without dispute he is willing that sinners should come unto the Son that they may have life through his bloud for it tends to the eminent advancement of his glory which is the principal end which he aimeth at in all his dispensations and undertakings Can you be so sottish as to entertain a thought in your hearts that God is not willing to have his name glorified Why this is specially brought to pass by our believing in Christ and salvation upon his account above what is wrought in the destruction of the wicked God is really glorified in the vessels of wrath fitted for destruction but he doth make known the riches of his glory in the vessels of mercy which he before prepareth unto glory Rom. 9 22 23. A little to make it appear that it is so in very deed because it is a comfortable point and may be improved as a wonderful incouragement to strengthen the hands of faith in taking hold of Christ I will open it in three particulars God is glorified in the salvation of such as believe above what he is in the condemnation of unbelievers 1. More wayes 2. In more of his attributes and excellencies 3. In some of his attributes more transcendently 1. He is glorified more wayes that is both actively and passively passively on Christ their surety and actively in themselves and him God is glorified upon the ungodly in their eternal desolation and ruine i. e. they are subjects upon whom he doth shew forth his power justice and severity and the like out of whom he doth fetch glory to his name Ezek. 28.22 But believers are active instruments to render glory unto
reward of the Inheritance commonly set forth by this expression eternal Life Rom. 6.22 Galat. 6.8 2. Virtually and secondarily all sorts of spiritual blessings that have a tendency to glory and are required to fit us for the possession thereof that is to say grace and holiness pardon of sin and reconciliation with the Almighty the supplies of the Spirit for doing the will of God and ability to persevere in that way unto the end These are all included in this expression of eternal Life for they are the first fruits and beginnings of it As glory is but grace in its ripeness and perfection so grace is glory in the bud and blossom And therefore our Saviour calleth the knowledge of God eternal Life Joh. 17.2 3. This is life eternal to know thee the only trus God and Jesus Christ whom thou hast sent that is This is the foretast of eternal Life the way to it an earnest peny in order to the full possession it is none other than the gate of heaven Thus you are to understand it here in the full extent and latitude of the expression as it comprehends the saving mercies conferred upon the Saints on the earth as well as the crown of Righteousness to be enjoyed in heaven For in the covenant of Peace whereof the Text is an abbreviation God hath made provision for the one as well as the other He hath not only given Salvation if men are sanctified and repent but hath provided for the sanctification and repentance of his Elect that they may be saved Psal 73.24 Thou shalt guide me with thy counsel and afterwards receive me to glory And accordingly Christ the Mediator hath made his purchase he hath not only bought an inheritance to be given to the Saints but for the Elect of God he hath procured Saintship and all the appendices thereof that they may be partakers of that inheritance Tit. 3.5 6 7. That 's the first thing in the Text The mercy provided or the blessing conveyed 2. You have the Original or Well-spring of this mercy the fountain of this Blessing whence it is derived why from the free grace and pleasure of the Lord it is his gift It is not merited and deserved by us but freely and graciously bestowed upon us This is the record that God hath given us eternal Life Herein it differs from the reward of ungodliness that is the natural product of our sins but this is not the purchase of our boliness that is justly merited but this mercifully given as the Apostle observeth Rom. 6.23 The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. Wherein the holy Ghost speaketh as if he did plainly intend to obviate and prevent the corrupt reasonings of men Will some be apt to argue If the wicked by their transgressions deserve eternal destruction then a Believer by his holiness doth merit eternal Salvation Nay saith S. Paul here I must have leave to deny the consequence the one indeed is a wages but the other is a gift We may take a view of the blessedness or salvation of the Saints in a fourfold period and in each of them in respect to us it is of grace God hath given us eternal Life In the 1. Purpose of the Father 2. Promise of the Gospel 3. Purchase of the death of Christ 4. Respect of our interest therein 1. In the eternal counsel and purpose of the Father As he determined and fore-ordained to bring sons to glory so it must of necessity be of grace and love Who hath first given to him and it shall be recompensed What could move the Lord to design compassion for some and to pass by others of the same nature with them of greater parts and dignity and in higher place as to worldly honours and accomplishments To appoint an handful in comparison unto bliss and glory to set them apart for himself and to leave the rest of mankind in their undone condition Surely it was only because it seemed good in his sight and therefore it is called election of grace Rom. 11.5 6. There is a remnant according to the election of grace and if by grace then it is no more of works It is ascribed to pure mercy nothing but mercy Rom. 9.15 16. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 2. In the Covenant and Promise which God hath made of eternal Life and whereby it is made over to Believers Pray whence was the Lord induced to make such a gracious Covenant but from his own good pleasure It is given to us 2 Pet. 1.4 It is true the faithfulness and in some sense the righteousness and justice of God oblige him to fulfil the Covenant when it is made Nehem. 9.8 but it was only free love that could incline him to make it or to enter into this Covenant and to make publication thereof to some and not to others Deut. 7.6 7 8. Psal 147.19 20. 3. In the purchase of it by the blood of Christ God sent his Son into the world upon that errand by his obedience and sufferings to become the Author of Salvation And what was the motive that prevailed with the Lord to send him what provocative stirred him up to make this Mission Why God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 He shut up the fallen Angels irrecoverably in the chains of darkness he gave not Christ to take their nature upon him but for us men and for our Salvation he came down from heaven and herein God commendeth his love to us Rom. 5.8 4. Lastly eternal Life may be considered in respect of our Title to it and interest therein together with the possession thereof which is accomplished in the work of Regeneration And whence doth this proceed Why it is a gift 2 Cor. 5.5 He that hath wrought us for the self same thing is God who hath also given unto us the earnest of his Spirit 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace It is God that worketh in us both to will and to do of his own good pleasure That 's the second branch of the Text. The original of this mercy whence it doth proceed 3. We have the great dispenser of this mercy or blessing into whose hands it is put to be dealt forth unto Believers This is Jesus Christ the Son of God And this life is in his Son It is put into the hands of a Mediator and that Mediator is none else but the eternally and only begotten Son of God It is in him upon a threefold account 1. As in the meritorious
are no more forreiners and strangers that 's the state of alienation from the Lord but fellow Citizens with the Saints and of the houshold of faith this is that of friendship and communion with God That is the first thing to be noted as to this matter 2. These two estates as to matters of salvation and condemnation are comprehensive of all the posterity of mankind without exception of any They do take in the whole compass of the children of men My meaning is this that there is no middle condition there is not a man or woman upon the face of the earth but must of necessity fall under one of these two ranks Either he is a Saint and servant of God or a vassal and slave to the devil either he is an heir of heaven or a firebrand of hell And pray Sirs let us apply it diligently unto our selves and often say in our hearts One of these two is the condition of my soul if I am not a child of God and in covenant with him it will necessarily follow that I am a child of the devil for there is no third estate If I be not sanctified and called to be a Saint it cannot otherwise be but that I am in the gall of bitterness and if I die in this condition I drop immediately into hell As there are but two places into which all nations shall be sent at the end of the world that is heaven and hell the place of eternal life and that of everlasting punishment so there are but two states in which all are comprized during their abode in the world either they are Gods friends or his adversaries still in their sins or delivered from their sins 1 Joh. 5.19 And we know that we are of God and the whole world lieth in wickedness The whole world that is all other persons besides us of what rank and quality soever And that is a pregnant Text Eccl. 9.2 All things come alike unto all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Mark it all people in the world are cast by the holy Ghost into two ranks or companies either they are righteous or wicked clean or unclean good or sinners There is no middle condition or state of neutrality upon a spiritual account And indeed there is strong evidence of it from the reason and nature of the thing because the distinction which is between these two estates is such as we call a difference of contradiction in some respect such as is between the negation and affirmation of the same thing which cannot possibly admit of any third or middle estate whatsoever * If you will rather say they are privative opposita yet the argument holds good for such admit not a middle in subjecto capaci Oppositorum duorum privativè cum unum non inest necesse est alterum inesse susceptibili Aquin. Privatio euim est circa certum genus contradictionis Alex. de Ales Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Mark it here is a difference of contradiction betwixt believing and not believing You cannot possibly pitch upon a man but either he believeth on the Son and so is in the state of grace or he believeth not on the Son and remains in the state of wrath They who are regenerate and converted have the promise of salvation and such as are unregenerate and not converted shall in no case enter into the kingdom of heaven Here is a kind of difference of contradiction between converted and not converted And so I might instance in other qualifications That is the second thing to be noted as to the change of a mans spiritual state 3. Observe in the third place That these two estates upon a spiritual account are utterly incompatible and inconsistent one with the other and cannot upon any hand stand together Plainly thus they cannot both appertain to the same person at the same time It is altogether impossible that a man should be in the favour of God whilst he is in league of amity with his corruptions that he should be in the kingdom of Christ and under the prince of darkness together This is a truth so plain and obvious at the first view that one would think it should be needless to press it But I insist upon it the rather because there are secret workings in the hearts of the children of men to the contrary Their inward thoughts are that they may serve the Lord and be subjects of the devil together that they may be vain and earthly and sensual and follow the course of the world and yet be the people of God notwithstanding That they may drink and revel and be wanton and the like and be in the state of salvation too You shall find these are the secret thoughts and imaginations of mens spirits Mic. 3.10 11. They abhor judgment and pervert equity they build up Zion with blood and Jerusalem with iniquity The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Yet they will lean upon the Lord and say is not the Lord amongst us They flatter and sooth up themselves that they were servants of Jehovah the God of heaven although they served divers lusts and pleasures and turned aside into crying wickednesses that the Lord was on their side and they belonged to him though they openly espouse the interest of sin But alas Sirs it can never be these imaginations are vain and sottish Mark how peremptorily our Saviour asserteth the contrary backing that assertion with forcible argument Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon q.d. It is a sottish thing to entertain such a fond conceit as if you could join both interests together The Laws of Christ and the commands of sin are diametrally opposite one to the other if the affections run towards the one they must of necessity be withdrawn from the other nay set against the other for they are directly contrary And besides where God accepteth of the heart he will have the whole heart where he is served truly he must be obeyed entirely and universally with the whole soul So that never dream of such a thing as making a commixtion of these two It is as easie to joyn together light and darkness heaven and hell as to make a conjunction between righteousness and unrighteousness between Christ and Belial The words of Joshua are very pertinent to this purpose when the people seemed to promise so affectionately
you will undoubtedly fall short of the righteousness of Jesus Christ you do quite put your selves from under his shadow If you rest upon the works of the Law never think to receive benefit by the death of the Mediator of the covenant of peace and reconciliation Christ is become of none effect unto you Now Sirs justification by works is mans natural element upon which his soul is fixed and where he delights to dwell Although the Law is disabled to minister relief unto fallen sinners yet there is a proness in them to follow after it still and to rest their souls upon that foundation This is plain from the pains the Apostle Paul taketh in his Epistles to unsettle men from this bottom to take them off from leaning upon this broken reed especially in his Epistles to Rom. and Gal. Besides you read expresly of mens desires to be under the Law Gal. 4.21 Tell me ye that desire to be under the Law q. d. I perceive that hitherward your spirits have a tendency there is a natural inclination in you to split your selves upon this rock as there is in a stone to deseend downwards towards its center As the Law is a rule of life so it is written upon the heart of a Believer but unregenerate persons cleave to it as it is a covenant of works they make use of it so as to seek justification from thence And this mostly ariseth from that monstrous pride which is fast rooted and rivered in mens hearts they would fain advance something of themselves and are loath to give the glory of their salvation to another It is an harder thing to close with the grace of God and to glorifie free grace in salvation than most persons imagine This is the second Proposition That unconverted sinners are not only separated from Christ but actually joyned unto such objects as are utterly incompatible with their being in Christ 3. Propos 3. Hence it clearly followeth as a third Proposition That the first work which is wrought upon the spirit of a man in order to his conjunction and oneness with the Lord Jesus it is the separation or withdrawment of his soul from these objects unto which he is joyned in opposition unto Christ Till this work be done the finner is not in a neer capacity of having the Son of God of being joyned to the Redeemer First a bill of divorcement must be written and the former husbands put away before the soul can be married to another husband to him that is raised from the dead For Sirs Christ will not be a sharer with another if he have the soul at all he will have it altogether if persons have the Son really they must have him only So that first the soul must be wrought upon to renounce those things which stand in competition with the Lord Jesus that they may be in a preparedness to be knit unto him Psal 45.10 11. Hearken O daughter and consider and incline thine car forget also thine own people and thy fathers house so shall the King greatly desire thy beauty They are words spoken of the mystical marriage betwixt Christ and his Church * Hoc de Ecclesiâ quam ut Christi regis uxorem depingit Vides de Christo esse sermonem qui enim de Solomone diceret Quoniam ipse est Dominus Deus cuus Marian. in loc and they amount to thus much q. d. If you will have Christ you must forsake all things for Christ if you will be joyned unto him you must be parted from all besides him as a virgin that will be espoused to an husband must forsake father and mother and cleave to her husband First you must be broken off from the old stock if you will be ingraffed in the true vine This is a special part of that self denial which is required in the followers of Jesus Mar. 8.34 Whosoever will come after me let him deny himself He must den◠his carnal self and say to his corruptions get ye hence he must deny his legal self by renouncing all confidence in the flesh in his own righteousness as to justification in the sight of God he must be dead to sin and the Law if he will be married to the Son of God See the proof of each 1. He must be dead to sin Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts * Carnens pro radice posuit concupiscentias pro fructibus Caro enim est ipsa naturae corruptae vitiositas unde mala omnia prodeunt Calv. in loc Such as are united to his person must be planted together into the likeness of his death as he died for sin so must they be dead unto sin as Christ was crucified in the flesh so must their corruptions be crucified in them The principle or body of sin must be subdued and the lustings and workings of it must be set against else it will be in vain to pretend that they are knit unto Christ 2. He must be dead to the Law because it is impossible for a man to be coupled to both together It was a defectiveness herein which was the cause of the utter undoing of the carnal Israelites they were fast joyned unto the Law and they could not be taken off from seeking life upon those terms and therefore though they followed after righteousness yet they did not attain it they fell short of righteousness How came it to pass that they fell short of what they sought after Why Because they sought it not by faith but as it were by the works of the Law Rom. 9.31 32. That 's the third Proposition The first work that is wrought upon the spirit of a man in a tendency to his conjunction and oneness with Christ is the separation of his soul from sin and the Law to which he is naturally joyned in opposition to Christ 4. Propos 4. The divorce and separation of a sinner from his iniquity which is of indispensable necessity to the reception of Christ and union with him is principally accomplished by a fourfold act 1. The eyes of the understanding are opened to see the evil of sin 2. The heart is awakened to consider the consequents of that evil 3. The spirit is made to tremble in apprehension of the danger of continuing in sin 4. The grace of mortification is poured out for the subduing of corruption and a secret antipathy put into the soul against it When this work is wrought then the sinner is set free from bondage unto his lusts and is at liberty to be married to another I will briefly touch upon these four steps or acts of the holy Ghost whereby tho divorce is made 1. There is an act of Conviction whereby the eyes of the understanding are enlightened to see the evil of sin and that with application to a mans self and his own transgressions and iniquities For indeed general notions of the evil of sin will never have a
this or the other stone be a true diamond or a counterfeit whether this or the other piece of money be pure gold or adulterate metal I must consider whether it have the properties of pure gold and whether the stone have the properties of a right diamond or not So upon a spiritual account If I would know whether I am one with Christ and in the state of grace I must enquire whether I be made partaker of such things as are the properties and concomitants of that estate and peculiar thereunto These we call marks and signs because they denote and signifie what spiritual condition a person is in * Signum est quod seipsum aliquid praeter se potentiae cognoscenti repraesentat I know there are some who have spoken very slightly and contemptibly of this way of procedure They would have us only depend upon the immediate witness of the Spirit without making use of these marks and signs But my Brethren this is the way which the servants of God have taken in passing a judgment upon themselves who are left upon record in the Scripture as patterns for our imitation And if you would not be deluded you must take this course likewise For else how shall we know that such an immediate testimony as they speak of is from the Spirit of God and not a delusion of Satan or a fond perswasion of our own deceitful spirits but by bringing it to the touchstone of these marks and signs See 1 Joh. 2.3 And hereby we know that we know him if we keep his commandments Mind it saith the Apostle we are acquainted with Christ and interested in him and through grace we may come to the knowledge of it How or by what means Why by this mark or character if we keep his commandments that will be a certain sign or evidence of it 1 Joh 3.14 We know that we have passed from death to life because we love the brethren As if he had said By this mark or character we discern our translation into the state of grace Psal 119.94 I am thine save me for I have sought thy precepts Mark it David had not only a title to the favour of God but he was able to plead that title I am thine How do you prove it Why by this mark or evidence Because I have sought thy precepts My brethren the soul of a man is not acted in this work by way of Enthusiasme nor are we to depend upon a special revelation but the work is to be carried on by way of spiritual reasoning or argumentation Thus he who hath respect to all the commandments of God hath the Son and is united unto the Son Now saith the soul through grace I find upon a diligent search of my self that I bear a respect to all Gods commmandments and from thence I conclude that I have the Son of God and am ingraffed into him Again He that loveth the Brethren is in the state of grace translated from death to life And through mercy saith the soul I find this property in my self So that hence I gather that I am in the state of grace Take an instance on the other hand Whosoever walketh in darkness hath no fellowship with Christ My conscience tells me saith the sinner that I walk in darkness Hence it evidently followeth that whilst I remain in this condition I have no fellowship with Christ So that the convictions of conscience on the one hand as to the sad estate of a sinner are rational convictions and the witness of conscience on the other hand in behalf of the Saints that they are in Christ is a rational witness and the Spirit of God doth joyn in a concurrent testimony therewith Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God Mark it not only to our spirits but with our spirit They joyn together in giving evidence of a Believers union with Christ This is the fourth conclusion That the way of procedure in this business of self-examination is by marks and signs For my part I do not question but the holy Ghost may please at some peculiar seasons to dart comfort as it were into the heart of a Believer and in a kind of immediate way to signifie to him that he is in favour with God and in a state of reconciliation without any express or sensible reflection at that instant of time upon the gracious qualifications which are the marks of that estate But then remember that in the conclusion it must be reduced to marks and signs For else how shall a Christian be satisfied that it was indeed from the Spirit of God unless he prove it by such evidencing properties as are given to that end Concl. 5. The special marks and signs or evidential properties and characters by which we should examine our selves touching our union with Christ and from which we may be able to judge most clearly whether we are in him are such as are adaequate and proportionate to that estate Such marks of union as are appropriate thereunto and run exactly parallel therewith that are of the same exâ—ent and latitude as union with Christ is and in no wise appertain or belong to any other whomsoever Such marks as these Logicians call properties in the strictest acception that belong only to such as are in Christ and are to be found in all that are in him at all times and seasons * Proprium quarto modo quod omni soli semper convenit speciei cum eâ reciprocatur This will be cleared up to the apprehensions of the meanest capacity by giving you a distinction of three sorts of marks and signes as to a mans spiritual state or relation to Christ and by shewing you the several use that is to be made of each of them in the business of self-examination or trial of our union with Christ There are 1. Exclusive or Negative markes and properties 2. Inclusive or Accumulative markes and properties 3. Adaequate and proportionate markes and properties 1. There are exclusive or negative marks and signs as to union with Christ Properties of the first rank as they are commonly stiled that is such as belong to all who are ingraffed into the Lord Jesus but do not solely or peculiarly appertain to them They are of a greater extent and latitude than union with Christ is To make it plain by instances These are properties of the first rank viz. To have an enlightened understanding and competent knowledge of the mysteries of godliness To be convinced of the evil of sin and to have the conscience awakened in the sense of it To believe the word of God to be true To perform external duties and to carry on a reformation in the life and practise and the like These are properties to be found in all who are knit unto Christ but not in them only An unregenerate person may partake of them likewise And what is the use
the God of heaven Their tongues will make mention of the praises of his name and sing aloud of his righteousness Psal 149.6 Their hearts will be filled with an holy admiration of his greatness and majesty and wonderful goodness in their redemption 2 Thes 1.10 He will be glorified in his Saints and admired in them that do believe Their lives also will be filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God Phil. 1.11 2. God is glorified upon believers in more of his attributes and excellencies Peculiarly in his free grace and tender mercy which is the attribute that he delighteth to magnifie and taketh singular pleasure in the exercise of Mic. 7.18 God doth shew forth his truth and justice and declare his power and holiness in the ruine of the ungodly but there are no prints or footsteps of his free grace and compassion Their portion is wrath without mixture Rev. 14.10 But what saith the Prophet of them that are saved Mark that notable Text Isa 63.7 8. I will mention the loving kindnesses of the Lord and the praises of the Lord according to all that the Lord hath bestowed upon us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses For he said surely they are my people children that will not lye So he was their Saviour Here is a discovery of grace rich inexpressible grace herein is manifest the goodness of God nay the great goodnesses of the Lord here is mercy and loving-kindness yea a multitude of mercies loving-kindnesses 3. In some of his attributes God is more transcendently glorified viz. in his wisdom and power It was a work of infinite skill and wisdom to find out a way to redeem lost sinners from the jaws of eternal death to execute vengeance upon the transgression and yet to save the transgressors O the depth of the riches of the wisdom and knowledge of God! Rom. 11.33 It is a work of greater power to pull a soul out of the hands of the Devil than to give him over to the will of Satan Eph. 1.19 20. Nay the very justice of God is better satisfied by believers through their surety than in the damnation of such as perish in their unbelief Here the price paid is the death of a creature but there the precious bloud of the Son of God as of a Lamb without blemish and without spot 1 Pet. 1.18 The wicked that perish are ever satisfying and have never given full satisfaction for the wrong which they have done their debt is paying as it were by driblets But in the behalf of believers the work is compleated and finished the utmost farthing was paid together upon the nail and there is nothing further to be demanded For by one offering he hath perfected for ever them that are sanctified Heb. 10.14 Now if God be more glorified in the salvation of such as are in Christ undoubtedly he is willing that you should come unto Christ and is ready to receive you when ye come So much for the third direction Direct 4. To stir you up to a closure with this advice and diligent prosecution of this work of getting into Christ Often revolve in your thoughts and lay seriously to heart this following consideration viz. That if you perish for ever in a separation from the Lord Jesus and for want of being in him that you may partake of his righteousness it will wholly proceed from your own default and your bloud will be upon your own heads And what anguish and horror will this bring to thy conscience in the day of accounts to bethink thy self thus I might have been saved by the bloud of the covenant but I would not and now I must lie bound for ever in the chains of darkness For it is a sinners willful rejecting of the tenders of mercy upon the terms of the Gospel which is the cause of his falling short of the mercy tendred Although it is Gods free grace and not mans free will that doth conduct believers un o the kingdom of heaven yet it is the perverseness and obstinacy of the will of unbelievers which hindereth their deliverance from the damnation of hell Jo. 5.40 Ye will not come unto me that ye might have life Hos 5.4 They will not frame their doings to turn unto the Lord Ezek. 18.31 Why will ye die O house of Israel q. d. If you are destroyed for ever you may thank your selves you are the blame-worthy cause of your own eternal ruine by refusing the terms on which salvation is offered And I pray think of it often what an unspeakable torment it will be to thy spirit for ever to reflect upon this very thing I have been wooed and intreated to lay down the arms of my rebellion and to submit to the government of Christ that I might be saved and I would not How often hath the spirit of God strived with me and I still resisted the Holy Ghost The word of God hath called upon me and I have broken through the convictions of the word With what confusion wilt thou be filled when the Lord Jesus shall say unto thee how often would I have gathered thee into the number of my servants and thou wouldest not be gathered and now depart from me thou accursed wretch into everlasting fire Mat. 23 37. Thus I have ended the first head of exhortations directed unto the wicked who are yet strangers unto Christ 2. Let me speak unto the godly who are through rich mercy and grace ingraffed into Christ and made partakers of this priviledge of union with the Son Be exhorted 1. To be much in blessing the name of God for his signal saving and differencing mercy Adore him for advancing you to this high dignity Behold what manner of love the Father hath bestowed upon you that you should be called the sons of God! Nay that he should take you into fellowship with his Son Jesus Christ and intimately knit you unto him 1 Jo. 3.1 Will you bless God for temporal mercies and not be ravished with the contemplation of this super-eminent blessing Certainly my brethren eternity itself will be little enough to admire the wonderful and unsearchable grace of the Lord. 2. Be exhorted moreover rightly to improve the consideration of this unspeakable gift And that especially in these six cases 1. Improve it in case of transgressions to humble you and to fill you with an holy shame and self-abhorrence in the sense of your miscarriages Not only to fill you with hatred against sin but with a loathing and detestation of your selves because of sin Let your thoughts be set on work in this Evangelical manner Hath God advanced me to this high dignity and shall I be so unworthy as to rise up against him Am I a person closely joyned unto Christ and in covenant with God through Christ