The Divine Call To Leave The Devil'S Family Explained And Urged
OF UNION WITH CHRIST
1 CORINTHIANS 12:13.—For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit.
THE apostle in the preceding verse having asserted, that Christ mystical, i. e. Christ and believers, are one, making but one mystical body, in the words of the text does at once explain and confirm the same from the two sacraments of the New Testament, baptism, and the Lord's supper.
1. From the sacrament of baptism, where he shews us the blessed union made. And here consider,
1st. The parties united: on the one hand, we all; viz. who believe in Christ, as distinguished from unbelievers. On the other hand, Jesus Christ, whom he had just before mentioned, and who is here understood as implied in the one body, whereof he is the head, or principal part.
2dly, The uniting or joining of the parties, which is expressed by being baptized into one body, the sacramental sign being put for the thing signified: as if he had said, we are united into one body with Christ, which is signified and sealed by our baptism.
3dly, The efficient cause of the union, or the party uniting us to Christ, one Spirit, the one Spirit of Christ. It is by him we are baptized, and are joined to Christ. He casts the indissoluble knot; as Christ brings us to the Father, the Holy Spirit brings us to Christ, by faith which he works in us, and makes the marriage-tie between the King of saints and the daughter of Zion. This Spirit must needs be the infinite Spirit of God, since it is but one Spirit that knits all, not only as the author, but the bond of the union.
4thly, The result of this union, one body. Hence it comes to pass, that Christ and all believers are one mystical body; they are all joined to Christ and among themselves, as the head and members.
5thly, The character of the parties whom the Spirit unites to Christ. He confines not himself to any one party of sinners in the world, but takes them indifferently out of all sorts, whether they be Jews or Gentiles, whether they be bond or free men. He goes to unbelieving Jews that had rejected Christ for some time, and to unbelieving Gentiles that had not heard of him. And he unites them to Christ by working faith in them; for he deals with them that have reason, not as with stocks, knitting them without any action of their own, but as rational creatures, apprehending them, and working faith in them, whereby they apprehend Christ.
2. From the sacrament of the Lord's supper, where he shews us the blessed fruit of this union, and have been all made to drink into one Spirit, Here consider,
1st. The common benefit, the purchase of Christ's redemption; one Spirit, the leading comprehensive purchase of Christ's death. This is that Spirit poured out on Christ without measure, to be communicated for life, and supplies of life, to all that come to him.
2dly, The participation of that benefit, which is expressed by being made to drink into one Spirit, the sacramental sign for the thing signified: As if he had said, We all partake of Christ's Spirit more and more to our spiritual nourishment and growth in grace, which is as necessary to us as drink to strengthen our bodies, which is signified and sealed by the sacrament of the Lord's supper.
3dly, The parties made partakers thereof, we all, who are united to Christ. As life goes before eating or drinking, so the union with Christ goes before communion in and partaking of the benefits of his redemption; and the former is the cause of the latter.
Hence we may see, That 'the Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.'
The great subject to be handled here, is the union betwixt Christ and believers. And here let us consider,
I. How Christ's redemption is applied to a sinner.
II. Shew that there is a real union betwixt Christ and believers.
III. What is that union.
IV. What are the bonds of it.
V. Who is the author and efficient cause of it.
VI. The properties of it.
VII. Apply.
1. Let us consider how Christ's redemption is applied to a sinner. It is done by way of uniting the sinner to Christ, as a plaister is applied to a sore, by laying the one upon the other. A sinner is interested in, and put in possession of Christ's redemption through union with him, 1 Cor. 1:30. 'Of him are ye in Christ Jesus.' Men must not think to stand afar from Christ, and partake of the benefits of his death, upon their praying to him for it, as the beggar on his crying gets of the rich man's money thrown to him; which I observe is the soul ruining notion many have of this matter. But he must unite with Christ, and so partake of the redemption purchased by Christ, as the poor widow drowned in debt, by marrying the rich man, is interested in his substance. It is with Christ himself that all saving benefits are given, Rom. 8:32; and without him none such are received. Believe it, Sirs, that as Adam's sin could never have hurt you, unless ye had been in him, so Christ's redemption shall never savingly profit you, unless ye be in him, Eph. 1:7. 'In whom we have redemption through his blood.' I shall next shew,
II. That there is a real union betwixt Christ and believers. Some, to advance their legal scheme of doctrine, acknowledge no other union but a relative one betwixt Christ and believers, such as may be betwixt persons and things wholly separated. But that there is a real, true, and proper union betwixt Christ and believers, is evident if ye consider,
1. The several equivalent terms by which this union is expressed in scripture. Christ is said to be in believers, Col. 1:27. Rom. 8:10 and they in him, 1 Cor. 1:30. He is said to dwell in them, and they in him, John 6:56. They are said to abide in one another, John 15:4. Believers have put on Christ, Gal. 3:27. They are so joined, or agglutinated, as to be one Spirit, 1 Cor. 6:17. To expound these of a mere relative union, such as is betwixt a king and his subjects, a master and his servants, is but to wrest scripture, and these phrases applied to such relatives would be extremely harsh, though they never so much agreed in judgment and affection.
2. The several real and proper unions which it is resembled to. It is resembled unto that betwixt the vine and the branches, John 15:5 the head and the body, Eph. 1:22, 23 meat eaten and the eater, John 6:56 yea, to that betwixt the Father and Christ, John 17:21. These are real proper unions, and so is this.
3. Lastly, If this union be not a true and real one, but a mere relative one, the sacrament of the supper is but a bare sign, and not a seal, exhibiting and applying Christ to believers. For without this real union, the feeding on Christ's body and blood truly and really in the sacrament cannot be; which yet is the doctrine of the scriptures, and of our Larger Catechisms, proved from the words of institution, 'Take, eat, this is my body.' For if there be a true and real feeding, there must be a true and real union, as there is betwixt the food and our bodies into which it is incorporated.
III. I proceed to shew what is that union that takes place betwixt Christ and believers. There are three mysterious unions in our religion. (1.) The substantial union of the three persons in one Godhead. (2.) The personal union of the divine and human natures in Jesus Christ. (3.) The mystical union betwixt Christ and believers, which is that wherein Christ and believers, are so joined, that they are one Spirit, and one mystical body, 1 Cor. 6:17 and 12:13.
In this union the whole man is united to a whole Christ. The believing soul is united to him, Eph. 3:17. His body also is united to him, 1 Cor. 6:19. 1 Thess. 4:14. They are united to him in his divine nature, Col. 1:27 and in his human nature, Eph. 5:30 and so through the Mediator unto God, 2. Cor. 6:16.
IV. I go on to shew what are the bonds of this union, whereby Christ and believers become one. All corporal union is made by contact; but Christ is in heaven, and we on earth, and so we can have no such union with him; and if we had, what would it profit? John 6:63. But this union is spiritual, 1 Cor. 6:17 and so are the bonds of it. And they are two.
1. The Spirit on Christ's part, whereby he apprehendeth, taketh and keepeth hold of us, 1 John 3 ult. The same infinite Spirit that dwells in Christ, he communicates to his elect in their effectual calling, Ezek. 36:27. So that one Spirit living and acting in both, in Christ as the head, and in believers as the members, they truly become one by that means. And the distance betwixt Christ and believers, as great as is betwixt heaven and earth, cannot hinder the joining of our souls and bodies to his, since the Spirit is an infinite Spirit, everywhere present. And seeing the same Spirit is in both, they are thereby made really one, notwithstanding the distance; even as if there were a man standing on the earth whose head should reach the stars; yet since one soul animates his head and feet, notwithstanding the distance betwixt them, (as well as those of the lowest dwarf), they do still make but one body. And as in the case of a tree-leg fixed to the body, and touching upon it, it is not for all that a part of the body, because it is not animated by the soul; so, on the other hand, where one spirit is in two, there is a real union, although these two do not touch one another, as in the case of Ezekiel's wheels, Ezek. 1:21. All which shews that there is nothing contrary to reason in this union.
2. Faith on the believer's part, Eph. 3:17. 'That Christ may dwell in your hearts by faith.' Thereby the believer apprehends, takes, and keeps hold of Christ. It is by that we receive Christ, John 1:12 come unto him, John 6:35 and feed on him, ver. 56. This faith is that true one, whereby a sinner heartily receives and rests on Christ for all his salvation. And no distance can hinder it to ascend unto the Mediator.
Now, since Christ cannot be seen with our eyes, nor touched with our hands, while he is in heaven and we are on earth, and that he is not known to us but by his word of the gospel, what other way can we unite with him, but believing on this unseen Christ? So that faith is the only mean on our part. And its fitness for this work appears, if ye consider,
(1.) That faith is a self-emptying and creature-emptying grace, throwing off and putting away all those things that might keep the soul at a distance from Christ, Phil. 3:8. And,
(2.) It is as much fitted to receive an unseen Christ and salvation, which appears to us only in the word, as the hand to receive what can he received into it. For in the word Christ offers himself and all his salvation to us, which we cannot lay hold of by any bodily action whatsoever; but faith crediting the testimony, consenting to, and resting on the offered Christ, with his salvation, does actually get the same, as sure as there is truth in the word of the gospel.
V. The next head is to shew who is the author and efficient cause of this union. The party that makes this blessed union is the Holy Spirit of Christ, and none other, as the text tells us. As our Lord Jesus Christ took his own human nature into personal union with him, in the womb of the virgin Mary, by the agency of the Spirit, the Holy Ghost coming upon her, and the power of the Highest overshadowing her, Luke 1:35 so he takes sinners into mystical union with him, by the agency of this same Spirit. We may take it up thus:
1. The Spirit of Christ comes in the word, and enters into the heart of the elect sinner dead in sin. The word is the great vehicle of divine appointment, wherein the Spirit is given, Gal. 3:2. And in that he comes and makes room for himself, and takes it up, 1 Thess. 1:5. John 6:63. And the Spirit is a Spirit of life, a Spirit of faith, and one with Christ, as he is one of the three persons in the one Godhead. So that when he is come into the soul, it is quickened, changed, regenerated, and really united to Christ passively, in so far as the Spirit is Christ's Spirit.
2. That quickening Spirit now entered into the elect soul works faith in it; and thus only true faith is wrought, not from our natural powers, Eph. 2:8. Col. 2:12. Hereby the soul lays hold on Christ, and actually unites with him. Being quickened and actuated by the Spirit, it acts in believing.
The whole may be illustrated by the case of Lazarus rising from the dead. With the voice of Christ, 'Lazarus come forth,' his soul re-entered into his body, so he was alive again; and being alive and quickened, he moved and came forth unto Christ. So the dead soul, being quickened by the Spirit coming into it, moves and comes into Christ. And thus ye may see,
That there is a twofold receiving of Christ. (1.) A passive receiving of him, wherein Christ comes in by his Spirit into the dead soul, quickening it, and joins himself unto that soul. Here the soul does nothing, but is inhabited by Christ, through the Spirit, which disposeth the sinner to believe. And this is the case of gracious infants, who are truly united to Christ, though because of their infancy they cannot act faith. (2.) An active receiving of him, when the soul having faith wrought in it by the Spirit actually believes, and receives Christ, putting forth the hand of the soul to embrace him, and so actively joins itself unto the Lord.
VI. I proceed to show the properties of this union. I have anticipated some of these, under other heads already, and shown you that it is,
1. A true, real, and proper union, not a mere relative one.
2. A spiritual union, 1 Cor. 6:17. 'He that is joined unto the Lord is one Spirit.' Though it is an union of bodies as well as of spirits, yet the union is not corporal, for the bodies do not touch one another; but spiritual, being joined by spiritual bands. I add, that it is,
3. A mysterious union. The apostle calls it a 'great mystery,' Eph. 5:32; 'a glorious mystery,' Col. 1:27.—And therefore, by the by, it is not a mere relative union, but a true and real one; for a relative union betwixt Christ and believers, is no mystery, but a plain truth easily acknowledged by all, and perceived. But there is need of a true, lively, humble faith to believe this, which is so far above the reach of our natural capacities, and which natural reason is so ready to object against; but faith will believe it over all these impediments.
4. A most close and intimate union. They are joined as those things that are glued together, 1 Cor. 6:17. The believer has Christ in him, and he is in Christ; and they are united as the meat with the body, which is incorporated into it, John 6:56. See Eph. 5:30.
5. An indissoluble union. Once in Christ, ever in him, John 10:28, 29. What man will lose a member of his body, if he can help it? Who then can imagine that Christ will lose a member of his? The apostle bids a defiance to all things for separating the saints from the love of Christ, and consequently from union with him, that is the ground of the love of complacency, Rom. 8:35, &c. This union abides uninterrupted by death: for sleeping saints sleep in Christ, while in the grave, 1 Thess. 4:14.
6. Lastly, It is the leading, comprehensive, fundamental privilege of believers, 1 Cor. 3:23. 'Ye are Christ's.' All their other privileges are derived from and grafted upon this, their justification, adoption, sanctification, and glorification. All these grow on this root; and where that is wanting, none of these can be. All acceptable obedience comes from the soul's union with Christ, John 15:4. Hence faith is the principal grace, as uniting us to Christ.
I proceed now to the application of this subject. I shall press out the juice of this pomegranate unto you in uses of information, trial, and exhortation.
USE I. Of information. It informs us,
1. Concerning the saints in general, that they are highly dignified beyond all the rest of the world. They are all members of Christ, of the blood royal of heaven, even those of them that some would disdain to rub shoulders with, Eph. 5:30. And thus we have these lessons.
(1.) Wo to those that maltreat, oppress, or persecute any of the saints; for what they do against them, they do against Christ, as doing it to the members of Christ's body, Acts 9:4. And he will resent it, and plead the cause as his own cause, accurately and exactly, so as to make men accountable for omissions of duty to them, far more for commissions of evil against them, Matth. 25:42–45. So that the Saints have good reason to lay aside all thoughts of revenge; for their Redeemer is mighty.
(2.) They are the best bestowed good turns that are done to the godly for Christ's sake. For as they are done to them, they are done to Christ, since they are one with him. And our Lord will take it so, and graciously reward it, Mat. 15:35–39. Therefore the apostle gives that exhortation, Gal. 6:10. 'As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.' Have ye any love to Christ? love is communicative; ye cannot reach the Head, but the members ye have always with you. Say not then ye want occasion to testify your love to him. It is the best seed ye can sow and will bring the most plentiful harvest.
(3.) Believers are members one of another, Eph. 4:25.—There is a true and real sibness betwixt all the godly, as there is betwixt the legs and arms of one body, or one leg and another. For since they are all united to Christ, it necessarily follows that they are all united among themselves, 1 Cor. 12:12. And therefore they are called 'one bread,' having an union and communion among themselves, sealed by the sacrament. O! if this great truth were believed, what love, what sympathy, what care for one another's temporal and spiritual welfare would there be among the godly! There would not be such strangeness, alienation of affections, nor such a Cain like unconcernedness about one another among them.
(4.) It is a thankless office to rend and divide the church of Christ, to tear Christ's seamless coat. Many make no bones of separating from, but place religion in, casting off, communion with those, who, their consciences must acknowledge, do yet remain united to Christ. They say, they can have no communion with them without sin. I grant, that if one leg go into a mire and be defiled, the other ought not to follow, nor one saint communicate with another in sin; ay, but no man in his wits would out off either of the legs in that case. But the body of Christ is not so tenderly handled, though we owe more tenderness to it than to our natural bodies. Nay, but let men abhor communion with such as much as they will, they shall either have the most close and intimate communion with them, or they shall have none with Christ, forasmuch as there are not two Christ's to head the separate bodies; and if they be both united to one Christ, they have the most intimate union and communion one with another.
2. It informs us concerning some great and weighty principles of our holy religion, clearly deducible from this grand point.
(1.) The saints shall persevere in grace, and can never totally nor finally fall away from it. For there is an indissoluble union betwixt Christ and them. This secures the believer's life, that it can never be lost, Col. 3:3. The Spirit, the bond of this union, never leaves his babitation, John 14:16 and 4:14. This keeps a seed always in him for God, 1 John 3:9. And Christ will lose none of his members, John 17:12. It is true, if the firmness of this union depended entirely on the hold the sinner has of Christ by faith, it might he broke; but it depends on the hold that Christ has of the sinner by his Spirit, as the nurse has of the babe in her arms.
(2.) Faith in Christ is the great comprehensive gospel-duty. Many have mean thoughts of faith, in comparison of other duties. But the scripture gives it the preference, John 6:29. 1 John 3:23. When we bid you believe, we bid you get all privileges, and do all duties; for believing is the way to both, in so far as it unites the soul to Christ, which is the fundamental privilege of the saints. If ye believe, ye do all in effect, as he who takes hold of the first link of a chain, has hold of all the links. If ye believe not, ye do nothing; for without faith, ye are without Christ, and without Christ ye can do nothing, John 15:5 compare Heb. 11:6.
(3.) There is a solid rational ground for the doctrine of our justification by the imputed righteousness of Christ. Let profane men deride it as a putative or imaginary righteousness and justification, to make way for their own works; and let the corrupters of the Protestant doctrine set up faith, repentance, and new obedience, as our evangelical righteousness, upon which we are justified, as the fulfilling of the gospel-law; we need no other righteousness for justification but Christ's. For a believer is by faith united to Christ. Having this union with him, we have a communion with him in his righteousness, which is ours, since we are one with him, and being ours, must be imputed to us, or reckoned ours on the most solid ground. Christ is the believer's Surety by his own voluntary act, the debtor's consent by faith, the Judge's approbation in the word. What then is more rational than that this righteousness be imputed to the believer, and he thereupon justified?
(4.) The way to obtain true repentance and sanctification, is to believe. For these are the benefits of Christ's redemption, Acts 5:31. Matth. 1:21 and these are applied by the Spirit working faith in us, and thereby uniting us to Christ in our effectual calling. How can one think to repent truly, or to be holy, when he is not united to Christ, John 15:5 or to be united without faith? As soon shall the falling dew pierce through the rock, as one shall be able to do any of these out of Christ, whom the Father has constituted the head of influences, and on whom all our fruitfulness depends.
(5.) Lastly, The bodies of believers shall have a glorious resurrection, Rom. 8:11. There is an union betwixt Christ and the bodies of believers, which death does not break off, 1 Thess. 4:14 and therefore they shall not always lie in the dust; nor will Christ lose any of his members. The Lord says to a dying saint as to Jacob, Gen. 46:3, 4. 'I am God, the God of thy father: fear not to go down into Egypt [the grave]—I will go down with thee into Egypt [the grave]; and I will also surely bring thee up again.'
3. This doctrine informs us concerning the happiness of the saints. To be united with Christ is the foundation of all happiness, and the richest privileges.
(1.) Christ is theirs, Cant. 2:16. 'My Beloved is mine,' says the spouse. They have an interest in his person. He is their Lord, their Elder Brother, their Husband, yea, their Head. Whatsoever he is, or is in him, they may reckon upon it as theirs, for to make them happy. The fulness of the Godhead dwells in him, and so God is their God and their Father, John 20:17. His mercy is theirs to pity them, his power to protect them, his all-seeing eye to direct them, &c. Thus they have a fountain to go to that never runs dry, a treasure that is never exhausted, a table that will never be drawn, &c.
(2.) What Christ has is theirs, and he is the heir of all things, so all is theirs, 1 Cor. 3:22, 23. He has all that has him to whom all things belong. Union infers a communion betwixt Christ and believers. His active and passive obedience is theirs for their justification, as if they had done it themselves. His Spirit, word, and providences, are theirs for their sanctification. His power in heaven is theirs for their glorification. In a word, his broad covenant, with all the precious promises in it, is theirs to make them happy here and hereafter, 2 Pet. 1:4.
(3.) They are perfectly safe from the wrath of God, Rom. 8:1. 'There is no condemnation to them which are in Christ Jesus.' Their sins are still very displeasing in the sight of God, and deserve condemnation as well as those of others. But being in Christ, they are beyond the reach of the curse of the law; they are got into the city of refuge, where the avenger of blood cannot attack them. They are under the mild government of the covenant of grace, which threatens fatherly anger and temporal chastisements in case of transgression, but no more, Psal. 89:30–33.
(4.) The Lord takes pleasure in and accepts their persons, graces and duties, though attended with manifold imperfections. Their persons are accepted, though a body of death hangs about them, Eph. 1:6. Their graces, though there is much dross in them, yet because the image of Christ is on them, they are accepted, Cant. 5:1. Their duties, though far from the perfection which the law requires, are accepted, Cant. 2:14. Their will is accepted for the deed, and their grief for the want of will, for the will itself, 2 Cor. 8:12.
(5.) All their wants lie upon Christ, Col. 2:10. As the union gives them a communion with him in what is his, so he has a communion with them in what is theirs; so that Christ is to answer for all their debt, poverty, and wants, as he that marries the widow in debt, Psal. 55:22. So they look and may look to him for all, for wisdom, righteousness, sanctification, and redemption.
USE II. Ye may try by this, whether the Spirit has applied to you the redemption purchased by Christ. If so be, then ye are united to Christ. If men only apply that redemption to themselves, it will be found presumption, and not faith, and no union with Christ; and the plaister thus applied will not stick. But where the right application is made, there the sinner is united to Jesus Christ. Ye may try whether ye be united to Christ or not by these marks. The general Mark is, If ye be disjoined from what ye were formerly knit to, and carried to Christ for all. It is with the soul united to Christ as with an ingrafted branch, which is broken from off the tree it naturally grew on, and is joined to another, from which it draws all the sap. If ye be united to Christ, ye are disjoined and broken off from the natural stock, and ingrafted into Christ. Ye may take up this in these three things.
1. Ye have given up with the law as a covenant of works, and betaken yourselves wholly to the grace of Christ in the second covenant. That is to be 'dead to the law, and married to Christ' Rom. 7:4. Ye are broken off from all your natural confidences before the Lord, founded on anything whatsoever that is not Christ or in Christ, and lay your whole confidence before the Lord on him. So that he is your all in point of confidence before the throne, Phil. 3:8. This is a sure evidence, Phil. 3:3; Matth. 5:3. 'Blessed are the poor in spirit;' where it is observable, that this leads the van, and is to be carried through all the rest of the duties and graces following. This is the very nature of faith as it unites to Christ.
2. Your hearts are separated and disjoined from sin, and labouring to take up their everlasting rest in Christ, as the centre of your desires, Psalm 119:128 and 73:25. Men's desires naturally go out after the world and their lusts, and if they have any desires after Christ, it is but a desire of him together with their lusts. But grace turns the heart against these, and kindles desires of Christ, instead of lusts, Matth. 13:45, 46. This is a sure evidence, Matth. 5:6. It is true, while here the saints are not separated from sin in action, Psal. 65:3. But in affection they are, Rom. 7:24 and in that respect Christ has the crown, and lusts the cross, Gal. 5:24. And thus God judges of them, 2 Cor. 8:12. 'For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.'
3. Ye are carried out of yourselves into Jesus Christ, Matth. 16:24. To a natural man his sweet self is his all; but grace turns self off the throne, and sets up Christ in its stead. While the man is separated from Christ, he has separate interests from him: but when united to Christ, these are all swallowed up in Christ's interest, as the rivers, when they go into the sea, have no more their separate channels. Ye know the difference betwixt a married and an unmarried woman. The unmarried woman lives upon her own, and pleases herself; the married lives on her husband's, and pleases him. Such is the difference betwixt one separated from, and one united to Christ, Psal. 45:10.
(1.) The soul in a state of separation from Christ lives on its own, acts from itself as the highest principle, stands on its own legs, as it were, and takes its own weight to bear (Prov. 28:26.) in point of sanctification. It is like that nominal marriage, Isa. 4:1. 'And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.' And therefore such a one is called 'sensual, having not the spirit,' Jude, ver. 19 one that has no higher principle than his own soul.
The soul united to Christ lives on his, or by him, John 6:57. Being sensible of its utter impotency for good, it flees to him, his Spirit and grace, and relies on him for strength, Jer. 31:18. This is the life of faith. The one, like Goliah, goes forth in confidence of his strength, sword, and spear; the other, like the stripling David, goes forth in the name of the Lord. This is a sure evidence, Phil. 3:3; Cant. 8:5.
(2.) The man in a state of separation lives for himself, as his chief end, in point of sanctification too, Hos. 10:1. In what good he does, his great end is to serve and please himself, not to serve and please the Lord. And it can be no otherwise with the natural man; for as the mouth of a river can be no higher than its spring, so he that acts from himself can never but act for self. And thus God regards not their service.
But the man united to Christ lives to the Lord, Rom. 14:7, 8, Phil. 1:21. The gracious soul, like the married woman, cares how to please her husband, would fain be holy, and endeavours to be so, that she may be like him. The soul united to Christ is not barren of good works, John 15:5; but brings them forth to him, Rom. 7:4; the great end of their duties being not to content themselves, but to walk before him in all well-pleasing. This also is a sure evidence, Phil. 1:21. 'To me to live is Christ.'
USE ult. Of exhortation. O be exhorted,
1. To be deeply concerned for union with Christ. O, sinner, take no rest till thou be in him. Seek to unite with him, and live no longer in a state of separation from him. To press this, consider,
Mot. 1. Thou may be doing, but thou canst do nothing to purpose, while not united to Christ, John 15:5. None of thy duties will be accepted of God, however great they be in thy own eyes, or those of others, Eph. 1:6. An ox offered on the altar of Bethel would have been rejected, when two young doves were accepted on the altar of Jerusalem. They want the inworking of Christ's Spirit, James 5:16 the incense of Christ's intercession, and therefore cannot be accepted of the Father.
Mot. 2. Thou hast neither part nor lot in this matter, the redemption purchased by Christ, till thou be united with him, Eph. 2:12. It is not thine till it be applied to thee; and it is not applied but in the way of union with him. The ark, doubtless, could have saved more than it did; but what availed it to many that there was an ark, since they were not in it? Though there be a remedy that would cure thee, what does it avail thee, while it is not applied to thee?
Mot. 3. Miserable and dangerous beyond expression is thy state while thou art not united to Christ, Eph. 2:12. Poor soul, thou art sitting in the region and shadow of death, in the suburbs of hell. The wrath of God is hovering over thy head, though thou perceivest it not, John 3 ult. 'He that believeth not,—the wrath of God abideth on him.' Thou art secure but far from safety. The deluge of wrath is at hand, but thou hast no ark. The avenger of blood is at thy heels, and thou art not got into the city of refuge; the destroying angel is coming through, and thy door-posts are not sprinkled with blood yet; and fire and brimstone are ready to be rained down upon thee, but thou hast no Zoar to flee to.
Mot. ult. Christ offers to unite with you, Rev. 3:20 even with the worst and vilest of you all. He sends out his ambassadors to gain your consent to this union, and win your hearts. Behold the former of all things making suit to his own clay, Matth. 22:4. 'All things are ready; come unto the marriage.' Will ye slight and despise this union, and judge yourselves unworthy of eternal life?
2. Labour to get the Spirit, who casts the inviolable knot. If ye have not the Spirit of Christ, ye can be none of his.
3. Lastly, Believe. Christ and all his redemption are in your offer. Believe his word, embrace him in it, let your whole soul say amen to the blessed bargain. Consent to the gospel-offer, saying, Henceforth then he is mine, and I am his. Christ does not apprehend a soul by his Spirit, as a man takes a tree in his arms, but as one friend takes another, who mutually clasp one another. Do not delay this work; do not say, Te dare not do it, since without it ye cannot be united to Christ.
OF EFFECTUAL CALLING
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 which was given us in Christ Jesus before the world began.
THE mystical union betwixt Christ and a sinner is brought to pass in the effectual calling of a sinner, which I come now to explain, and we have in the text. The apostle had exhorted Timothy to a confident adhering to the doctrine of the gospel, over the belly of afflictions for the cause of God; and in the text shews a good reason that both he himself and Timothy had to do so, taken from what God had done for them.
1. What the Lord had done for them. (1.) Saved them; namely, from sin and wrath; i. e. had brought them into a state of salvation out of a state of sin and misery, applied Christ's salvation to them, which is so effectual that never one dies of the disease after it is applied, and therefore may be said thereupon to be saved. (2.) Called them, namely, by his Spirit, when they were at a distance from him; he called them to himself, saved and called; not that he first saved, and then called them; but he saved them by calling them; which shews this call to be an effectual call. Therefore also it is called an holy calling, not only as proceeding from an holy God, but as making the called holy too.
2. The cause of the Lord's doing this for them. (1.) Negatively; not for any merit of theirs, they had done nothing to move God to call them more than others. (2.) Positively: [1.] His eternal purpose of love and salvation to them, as the apostle explains it, Rom. 8:30. They were from eternity predestinated to salvation and the means of it, and therefore in complement of that purpose were savingly called. [2.] His grace or free favour given them in and through Jesus Christ, which is said to have been given them before the world began, from eternity; namely, virtually in the decree, which secured the real giving them it in time, as much as if they had it in hand. And this account of the causes of this call does further evince it to be effectual calling that is meant.
The doctrine of the text is,
DOCT. 'All that partake of Christ's salvation are effectually called.'
Here I shall briefly explain to you the nature of effectual calling, and then apply it.
Effectual calling is the first entrance of a soul into the state of grace, the first step by which God's eternal purpose of love descends unto sinners, and we again ascend towards the glory to which we are chosen. And upon the matter, it is the same with conversion and regeneration. I shall shew,
I. What the effectual call in the general is.
II. Who they are that are effectually called.
III. Whence and whither are they called that are effectually called.
IV. What makes the call effectual to some, when it is not so to others.
V. What is the necessity of their being thus effectually called.
VI. I shall more particularly explain the nature of effectual calling.
I. I am to shew what the effectual call in the general is. An effectual call is opposed to an ineffectual one. An effectual call is the call that gains its real intent; that is to say, when the party called comes when called. An ineffectual call is that which gains not the real intent of it, but falls short thereof, the party called not answering and obeying the call. To apply this to our purpose, all that hear the gospel are called; but,
1. To some of them it is ineffectual, and these are the most part of gospel-hearers, Matth. 20:16. 'For many be called, but few chosen.' They are called, invited, and obtested to come to Christ; but it is but the singing of a song to a deaf roan that is not moved with it, Prov. 1:24. The real intendment of the call is lost upon them. Though the intent of God the great caller can never be lost, who says, 'My counsel shall stand, and I will do all my pleasure,' Isa. 46:10 yet the design of the thing is so. Though they are called, yet they come not to Christ, they sit his call, to their own destruction.
2. To others it is effectual, and these are but few, Matt. 20:16 forecited. They get the call, and they rise and come away to Christ. It is not only the intent of the call, but of him that called them, to have them home to himself; and they receive not the grace of the gospel in vain. While others at best do but play about the bait, they greedily embrace it, and are catched according to that, 'Ye shall be fishers of men.' They come away like Lot out of Sodom, while others account the call in effect but a jest, and so abide and perish in the overthrow.
II. I come now to shew who they are that are thus effectually called. The text tells us, that this effectual call is according to God's purpose and free grace in Christ; and so it follows, that the elect, and they only are thus called, Rom. 8:30. Acts 13:48. Others may be outwardly called by the ministry of the word, and have some common operations of the Spirit too, but are never effectually called. The bow is shot at a venture among the hearers of the gospel; but God, that knoweth who are his, directs the arrow, so as to make it hit right. O the riches and freedom of grace that appears in this! For,
1. It is men, and not fallen angels, that are called, though they should have been preferred, if God had respected the dignity of nature among his lost creatures. But 'the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day,' Jude, 6. There is special love in that, 'Unto you, O men, I call; and my voice is to the sons of men,' Prov. 8:4. O may we not say, as Psal. 8:4. 'What is man, that thou art mindful of him? and the son of man, that thou visitest him?
2. It is some men, and not others, that are called effectually, and these naturally in as bad and sinful a condition as others, Eph. 2:12. 'At the time ye were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope, and without God in the world.' They cannot pretend here, that they made the difference by their works; for says the text, He saved us, and called us, not according to our works. Nay, oft-times, they were worse than many others, such as fornicators, idolaters, &c. of whom Paul to the Corinthians, 1 Epist. 6:11 says, 'Such were some of you: but ye are washed, but ye are sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God.' And says that apostle of himself, 1 Tim. 1:13. 'I was before a blasphemer, and a persecutor, and injurious. But I obtained mercy.' Oft-times grace chuses to work on the most knotty piece of timber, which there is the least hope of.
3. Lastly, It is for the most part those who have the least advantages as to their outward condition in the world. For says the apostle, 1 Cor. 1:26, 27, 28. 'Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.' The Lord takes some of the greatest wits, of the greatest power, and the best blood in the world, but not many such. But often grace passeth by the learned man, and wise, and sits down and teaches babes in comparison with them. He passes by the rich, the noble, and the gentle, and brings the meaner sort, the kinless things [ta agene], into a match with the Son of God, and an alliance with Heaven.
III. I proceed to shew whence and whither they are called who are effectually called. That I may answer this in a few words, observe, that there was a blessed bond of society betwixt God and his rational creatures, and among themselves, till sin entered, and then all was shaken loose. As it was at the building of Babel, so it was at the entrance of sin, there was a great scattering; sinners were separated from God, and from the holy angels, and scattered up and down on the mountains of vanity. For remedy of this, God appointed Jesus Christ the Head, in whom an elect world might meet again with God, and be gathered together among themselves, Eph. 1:10. 'That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.' 1 Pet. 2:25. 'For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.' So then they that are effectually called, are,
1. Called out of the world that lieth in wickedness, 1 John 5:19. And hence the church has its name in the prophetical and apostolical writings, Ekklesia; q. d. a company called out from among others, a gathered congregation. And so the gathering of them is made the great work of Jesus Christ, the Founder of the church, John 11:52. The elect of God, in their natural condition, are lost sheep gone astray among the devil's goats; effectual calling is the bringing them from out among them, back to Christ's fold. They are the lost groat lying hid among the dust of the nasty house of this world; effectual calling is the taking them out from among that dust, and restoring them to the use for which they were designed.
Thus Christ bespeaks his spouse (for that work is still going on, and will be so, till they be quit of the world, soul and body, 1 Thess. 5:24.) 'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house*.' Psal. 45:10. 'come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.' They are called away from the sinful and miserable state of the world, from their ways manners and work; in a word, out of their society, so that though they be in the world, they are no more of it, and therefore do they fare so ill in it, John 15:19. Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.'
2. Called unto Jesus Christ, and through him to the blessed society of another world. So the call runs, Matth. 11:28. 'Come unto me, all ye that labour, and are heavy laden, and I will give you rest.' The society they are called and come to is that of God himself, the holy angels, all the saints in heaven and earth which have gone before them, Jesus Christ being the blessed bond of the society, the centre of union wherein they meet, Heb. 12:22, 23, 24. 'Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel.' Here the call is, 'All things are ready; come unto the marriage,' Matth. 22:4.
Thus they are, like Noah, called into the ark, where they will be safe when the deluge of wrath sweeps away the world of the ungodly. Like Lot, they are called unto Zoar, where they will be safe while fire and brimstone is rained on those that stay behind. They are called to the feast on the great sacrifice, Christ crucified, while others perish for want; to the partaking of the benefits of Christ's redemption, while others have neither part nor lot in that matter, but must fall a sacrifice for their own sins to avenging justice. The particulars they are called to, will serve them to tell through eternity.
IV. I proceed to shew what makes the call effectual to some, when it is not so to others. Negatively,
1. It is neither the piety, parts, nor seriousness of those who are employed to carry the gospel-call to sinners, 1 Cor. 3:7. Indeed, if moral suasion were sufficient to bring sinners back to God, men that have the art of persuading, and can speak movingly and seriously could not fail to have vast numbers of converts. But that work is not so brought about, Luke 16 ult. Hence said Abraham to the rich man in hell, 'If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.' Never did these, conjunctly or severally, appear in any, as in Christ, who 'spake as never man spake.' But behold the issue, John 12:37, 38. 'But though he had done so many miracles before them, yet they believed not on him: that the saying of Esaias the prophet might be fulfilled, which he spake, 'Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?'
2. Neither is it one that uses his own free-will better than another does, Rom. 9:6. 'It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.' For every man will be unwilling till the power from another quarter make him willing, John 6:44. If it were so, one man should make himself to differ from another in that grand point. But hear what the Apostle Paul says, 1 Cor. 4:7. 'Who maketh thee to differ from another?' Men are dead in trespasses and sins, and such cannot difference themselves.
3. Positively. We may say in this case, 'Not by might, nor by power, but by the Spirit of the Lord.' It is the Spirit of the Lord, accompanying the call of the word, that makes it effectual, John 6:63. Hence days of the plentiful effusion of the Spirit are good days for the take of souls, and contrary wise, when the Spirit is restrained, Psal. 110:3. Therefore Isaiah resolves the question thus, 'Who hath believed our report? and to whom is the arm of the Lord revealed?' The report may reach the ears, but it is the arm of the Lord that must open the heart, as it did that of Lydia. Mahomet II. the Turkish emperor, having desired to see Scanderbeg's scymitar, said, that he saw nothing in it more than ordinary; the other returned him answer, that the virtue of the weapon depended on the strength of his arm.
V. It may be asked, What necessity is there for their being thus called? The necessity of it is manifest to all that know their natural case.
1. They are far off, Eph. 2:13 far from God, and Christ, and all good, Eph. 2:12. Hence the call is, 'Draw nigh to God.' We are at a distance from him naturally; not a distance of place, for God is every where, Acts 17:27 but of opposition, as far from him as war from peace, black from white, and hell from heaven. Our nature is contrary to his, and our will to his will, Rom. 8:7. And there is no bringing us to him but by a very powerful and effectual call, whereby the sinner is irresistibly drawn, John 6:44. 'No man can come to me, except the Father which hath sent me, draw him.'
2. They are hard and fast asleep, and they need this call, Eph. 5:14. 'Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.' The ship they are in is every moment in hazard of being swallowed up of the waves, for the storm of wrath is gone out against it; but, like Jonah, they are down in the sides of the ship, know nothing of the matter to purpose, but are fast asleep. All their spiritual senses are locked up, they can neither see nor hear. Ministers cry, conscience cries, Awake thou sleeper, but to no purpose; if they be disturbed, they lay down their heads again, and take yet a little sleep, a little slumber, though they should never awaken till they be in the bottom of the deep. And thus on they sleep, till the Spirit of the Lord call them effectually.
3. If they were awakened, they know not where to go to, Acts 2:37. When they find the house on fire about their heads, they know not how to make their escape. The law-light that awakens them, cannot let them see Christ. He is preached and pointed out in the word, but they cannot take up the city of refuge, nor the way that leads to it, 1 Cor. 2:14 until the Spirit of the Lord call them by his power, and they hear the voice behind them, saying, 'This is the way, walk ye in it.' Christ is a veiled Saviour to the natural man, till his eyes be opened.
4. If they did know where to go to, they are not willing to go thither, John 5:40. They are naturally unwilling to leave their lusts; all the milk and honey of the heavenly Canaan held forth in the gospel, cannot wean their hearts from the flesh-pots of Egypt. To leave a lust is like the cutting off of a right hand. And in this respect they need a powerful call, such a word from the Lord himself as makes the mountains to shake, the rocks to rend, and the graves to give up their dead, and the whale to vomit up Jonah. And particularly they are naturally unwilling to come to Christ, and will not be made willing in a day of power, Psal. 110:3. When they are convinced of their disease, yet they cannot think to employ that Physician, or undergo his method of cure. Hence so many awakened sinners employ physicians of no value; they will go to the law that wounded them, they will watch, pray, mourn, and macerate their own bodies, rather than believe. For there is a peculiar enmity in man's nature against the gospel-way of salvation. So there is a necessity of an effectual call.
5. If they were willing to go to Christ, yet being awakened, they dare not venture, guilt so stares them in the face, Jer. 2:25. 'Thou saidst, There is no hope.' While the man is asleep, it is nothing to him to believe, to come to Christ; like people that walk in their sleep, they can go any where fearlessly. But when he is awakened, it is not so easy. He will then be like Adam, hiding himself on hearing the voice of the Lord, and will not come till he be called by the Lord himself. Hence so many words of grace heaped on one another in gospel-invitations, Isa. 55:7, 8, 9. 'Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.' For the Lord knows, that however the sinner unawakened thinks coming to Christ a light thing, yet when once awakened, doubts and fears will be going as thick as dust in the sweeping of a dry floor.
6. Lastly, If they durst come, yet they cannot come, unless they be drawn, John 6:44 forecited. Sinners naturally are not only asleep, but dead in sins. And no less power is requisite to bring them than to raise the dead, and therefore this call is a voice that raiseth the dead, John 5:25. The product of this call is a new creation, Eph. 2:10, compare Rom. 4:17.
VI. Lastly, I shall more particularly explain the nature of effectual calling. Ye see it is the work of the Lord's Spirit; and there is a twofold work of the Spirit upon the elect soul in effectual calling, one on the understanding, and the other on the will.
FIRST, On the understanding. This is the leading faculty of the soul, which by sin is overspread with darkness, Eph. 5:8. Satan finishes his work here, who, when he has got the soul asleep, shuts door and window, and draws the curtains, that the light may not enter, that so the soul may sleep the sleep of death; does as the Philistines did with Samson, puts out the sinner's eyes, when his strength is gone. And God begins his work here, as in the first creation, so in the second creation, 'The earth was without form, and void, and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light' Gen. 1:2, 3. Now, the work of the Spirit herein is twofold.
FIRST, An illumination of the soul from mount Sinai. And that is conviction of sin and misery, John 16:8 or the law-work. The Spirit of the Lord speaks to the soul as it were out of the midst of the fire; but there is blackness, darkness, and tempest, mixed with this light. And here consider the matter, the effects, the means, and the depth, of this conviction.
First, The matter of this conviction which is twofold.
1. Sin, John 16:8. 'He will reprove the world of sin.' The Spirit of the Lord convinces the man that he is a sinner, and sets his particular sins in order before him, Psal. 50:21. Then sins that are out of mind, as dead and buried, have a fearful resurrection, Rom. 7:9. The spirit of bondage leads his prisoner in chains, through the several parts and steps of this life, to his very birth; and shews him convincingly his sins in them: lets him see such ill in sin as he never saw before, how heinously God takes it, and that with the several aggravations thereof.
2. Misery, John 16:8. The Spirit of the Lord convinces him, that he is lost and undone, Luke 15:17. Being convicted and found guilty, sentence passes on him within his own breast, whereby he sees himself doomed to eternal death. He is convinced, as if an angel from heaven should tell him, that he is under God's wrath and curse, and that therefore, if he die in that case, he will perish for ever. He sees God to be his enemy; his word to speak no good of him, and all God's creatures his enemies in some sort ready armed against him.
Secondly, The effects of it are these three especially.
1. Remorse, Acts 2:37. 'They were pricked in their hearts.' The man's conscience now galls him, and he is stung to the heart by the serpent which he hugged so kindly. Waves of killing grief and sorrow go over his soul, for his bypast fully and madness. He sees he has been murdering his own soul, and he groans out an elegy over his dead self.
2. Terror, Acts 16:27 as in the case of the Phillippian jailor. He sees now how he has to do with a holy just God, and how fearful a thing it is to fall into his hands. Horror takes hold on him, because of the judgments which he valued no more than the shadow of the mountains before. Then the stoutest sinner will quake at the shaking of a leaf, within his bosom, at the thought of death and eternity. A word from the Lord will pierce like a sword.
3. Anxiety, Acts 2:37. The soul is then stretched on the rack, and would fain know if there be any hope. Sometimes it hopes, sometimes fears, but always would fain be delivered. This anxiety will fill head, and heart, and hand, and swallow up all other cares; for then the soul sees the truth of that saying, 'What is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?' Mat 16:26.
Thirdly, The means by which this conviction is wrought. The Spirit of the Lord makes use of the word for that effect, and particularly of the law. The elect soul is brought prisoner to Mount Sinai, and there the Spirit of the Lord reads a dreadful lecture of the fiery law unto it. And here,
1. By the commands, the Spirit convinces of sin, Rom. 7:7. The law is held out in its spirituality, and it proves to be the candle of the Lord, searching the innermost parts of the belly; a looking glass, wherein one gets such a sight of himself as he never had before.
2. By the threatenings and curse of the law, the Spirit convinces of misery. There they read their doom, Gal. 3:10. 'Cursed is every one that continueth not in all things which are written in the book of the law to do them.' Then every command appears fenced with a curse, and so each of them writes death to the sinner. And thus the law exacting perfect conformity to it, and binding wrath and sin together, binds over the sinner to death.
Fourthly, The depth of this conviction. This conviction, or law-work, is not alike in all; but it is deep enough, and but enough, when,
1. The sinner is not only convinced of the sins of his life, lips, and heart, but also of the sin of his nature, Rom. 7:14. He must be convinced of the corrupt disposition of his soul, whereby he is fitted for all evil, and unfit for any good; for if he see not where his sore lies, how can he apply the remedy to it? Therefore the Lord bids the people of Judah to 'break up their fallow ground, and sow not among thorns,' Jer. 4:3 to carry down the plow to the root of their corruptions, which is the sin of our nature. It was the ruin of the stony ground, that there was no depth of the earth. And it is the ruin of many who are convinced, that they never get a true sight of their own sinful nature; and thus their case turns to be like that of a boil, not sufficiently lanced, it is scurfed over a while, but never healed.
2. When the sinner is convinced of his absolute need of Christ, and of all his salvation, John 16:8. It is for this end that the Spirit works this work on the elect. Sinners will not come to Christ as long as they can find any other way; and therefore the Spirit hunts the elect out of all their starting holes, that finding no rest for the soles of their feet, they may get into the ark.
Therefore they must be convinced that they cannot want him; that they are utterly undone, if they get not an interest in him. And they must see their need of his sanctifying Spirit, as well as his justifying blood; that they must be saved by him from sin, as well as from wrath. They must see their utter inability to take away their guilt by all their mourning, reformation, &c. and that they can as little mortify a lust as take away guilt.
Inf. 1. How hopeless is the case of many that have never yet been awakened by the Spirit of conviction! The forerunners of the effectual call are not yet come unto you.
2. What a madness is it to work against and stave off convictions, or to murder them when they have once entered! These sinners against their own souls, wrestle against their own salvation.
SECONDLY, The work of the Spirit in effectual calling, is an illumination of the soul from Mount Zion. It is the enlightening in the knowledge of Christ, Acts 26:18. It is the finding of the pearl spoken of, Matt. 13:45, 46. It is the discovery of the Physician to the soul anxious for spiritual life and health. And this is a refreshing illumination, like the appearance of the rising sun after a long black and dark night, Hos. 6:3. And here let us consider the matter, the effect, the means, and the measure, of this illumination.
First, The matter of this illumination is twofold.
1. Christ's ability to save. The man is made to see that Christ is able to save him, and that however desperate his condition be, he can cure him, Heb. 7:25. 'He is able also to save them to the uttermost that come unto God through him.' The eyes that were held before that they could not perceive him, discover now his glorious suitableness to their case. They see him in the glory of his person and natures, and his offices; a fulness in him, of merit for their justification, and of Spirit for their sanctification.
2. His willingness to save. The man is made to see that Christ is willing to save him, John 6:37. 'Him that cometh to me, (says the Lord Jesus), I will in nowise cast out.' He sees that there is hope in Israel concerning his salvation in particular; that however his sins be many and great, yet he is not excluded from the benefit of the indemnity proclaimed and offered in the gospel. He discovers the Saviour stretching out his arms to embrace him, and calling him to partake of the benefits of his purchase.
Secondly, The effect of this illumination is hope. As the wise merchant hoping to be the owner of the pearl, sets himself to it, Matth. 13:46. The soul then begins to lift up its head, and says, 'Who knoweth if he will return and repent, and leave a blessing behind him?' Joel. 2:14.; and with Jonah in the whale's belly, 'Yet I will look again toward thy holy temple,' Jonah 2:4. And this is a blessed anchor of the soul that is yet in the depths, and has not got ashore, and keeps it from despondency.
Thirdly, The means by which it is wrought. That is the glorious gospel in the hand of the Spirit, Acts 26:17, 18. For Christ is the subject of it, Eph. 3:8. The law discovers the disease, and the gospel the physician. The one is effected by the thunder of a broken law, and the other by the still small voice of the gospel. And herewith begins the healing of the wounded soul.
Fourthly, The measure of it. The clearer this light be, it is so much the better. The more fully one be persuaded of Christ's ability and willingness to save, the more quick and thorough will his deliverance from all his fears be. But it is more or less, and not of one degree, in all. But so much of it is necessary as may make the soul venture itself on Christ, Mark 9:24. And even this is very acceptable in the sight of the Lord, as the fruit of his own Spirit, Cant. 6:10.
SECONDLY, The second work of the Spirit in effectual calling is on the will of the sinner. This faculty of the soul needs also a saving work of the Spirit thereon, being fearfully depraved in the state of nature, Rom. 8:7. Effectual calling is the Lord's opening of the heart, as Lydia's; as the call of the gospel is, to open to him, Rev. 3:20. There is a twofold door opened in effectual calling. (1.) The outer door of the understanding. That is opened by the twofold illumination spoken of before. And that door may at least be half-opened, as blown up by a law-storm of conviction, and yet the soul be not effectually called. (2.) The inner door of the will; and when that is opened, the work is done, Christ and the sinner meet. It is the great work. Now, the Spirit's work on the will is,
The renewing of it, Ezek. 36:26. The Spirit of the Lord takes away the old and obstinate will of the sinner, which was an iron sinew in his neck, that would never bow to him; and gives him a new will, renewing him in the Spirit of his mind. Sin gave all the faculties of the soul a wrong set, particularly the will, which was originally bent in conformity to the will of God; but in the state of nature is bent the quite contrary way, Rom. 8:7. The Spirit of the Lord in effectual calling brings it back in some measure to its primitive constitution.
This renovation does not change the soul in its substance but in the qualities thereof. It is the endowing of the will with new qualities, removing and breaking the power of the old ones, Eph. 4:23, 24 planting in it new dispensations and inclinations. These are chiefly two:
1. Flexibleness or pliableness to good, Ezek. 36:20. 'I will take away the stony heart out of your flesh, and I will give you an heart of flesh.' The stony heart is inflexible; it will break but not bow. But grace makes it a heart of flesh, that will bow according to the will of God. It powerfully melts it down, like wax before the fire; and makes it capable of impressions of holiness, Acts 9:6. 'Lord, what wilt thou have me to do?' content to be made holy, to be made clean, to come into the Physician's hand; willing to part with sin. The natural contumacy, wilfulness, and refractoriness, is carried off; the bullock unaccustomed to the yoke is tamed, and is taught to stand and receive it.
2. A proneness and bent of the will to good, Jer. 31:18. The natural aversion is conquered, and the will that bent to the wrong side, by a powerful touch of the hand of the sanctifying Spirit, gets a set the contrary way, and is bowed or inclined to the will of God. This David prays for, for himself, Psal. 119:36. 'Incline my heart unto thy testimonies;' and the apostle, for the Thessalonians, 2 Epist. 3:5. 'The Lord direct your hearts into the love of God.' The Holy Ghost working like fire, softens the iron heart, and then bends it according to his will, Psal. 110:3. 'Thy people shall be willing in the day of thy power.'
If any ask, how this is done? let them take their answer from Eccl. 11:5. 'Thou knowest not the works of God, who maketh all, John 3:8. 'The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth.' The works of God in nature are often beyond our reach to account for the way of them, and no wonder his work of grace is so. The effect is felt, the change is visible; but how the Spirit, worketh it, who can distinctly trace that? This we are sure of, it is done in a way agreeable to the rational nature; there is no force or compulsion in the case; but he that made the heart, makes it willing, and sweetly, yet powerfully conquers it, Psal. 110:3.
Thus ye have heard that the work of the Spirit is twofold on the elect soul in effectual calling. It remains that,
Lastly, I shew you the blessed effect and happy issue of this twofold work of the Spirit on the elect soul. It is, that the sinner is persuaded and enabled to embrace Jesus Christ freely offered in the gospel. And thus the call is effectual. Here we may consider,
1. The effectual closing with the call. That is the sinner's embracing Christ by faith, John 1:12. The call of the gospel comes to poor sinners, saying, as Jer. 3:22. 'Return, ye backsliding children, and I will heal your backslidings: and when it is effectual, the soul echoes back to the call, 'Behold, we come unto thee, for thou art the Lord our God. The heart is won to Christ, the sinner is conquered, says Amen to the covenant, and gives its consent to Christ, to take him in the offer of the gospel. It comes out of itself, renounces its own wisdom, and takes Christ for a Prophet, a Priest, and a King, for all, and instead of all. This is the great design of the call; and whatever length one come, he never answers the call, till he come this length. Though people may come the length of mourning for sin, and reformation of life in duties, if they do not embrace Christ in the gospel-offer, they stick in the place of breaking forth.
2. The warrant the sinner has to embrace Christ. That is the gospel-offer, Prov. 8:4. 'Unto you, O men, I call; and my voice is to the sons of men.' It would be presumption indeed for guilty creatures to embrace Christ, if he were not offered unto them. That is a match which is so high above us, that we could have no hopes of it, unless it were offered to us. But we are bidden to this marriage, Matth. 22:4. We are commanded to believe on him, John 3:23 and that on our highest peril, Mark 16:16. 'He that believeth not, shall be damned.' And do what we will, we cannot please God, if we do not that, Heb. 11:6, 'For without faith it is impossible to please him:' for that is what the Lord mainly requires of us, John 6:29. 'This is the work of God, that ye believe on him whom he hath sent.'
3. How the elect soul is effectually determined to it. The Spirit of the Lord persuades him to it, John 6:45. Every man that hath heard, and hath learned of the Father, cometh unto me.' The soul has a bosom-counsellor, that leaves it not till it be won over to give consent to the happy match. The sinner may stand long in suspense, doubting whether to embrace the call or not, and Satan, with the corrupt heart, will muster up all the objections they can against it. But the Spirit of the Lord clears all their objections to the soul, so far as they cannot get them sustained, and presses and urges the sinner unanswerably to comply.
And this the Spirit does by the twofold illumination spoken of before. Upon the one hand, the sinner is pressed with his lost and undone state. He sees that he is undone for ever, if he does not comply. On the other, he is pressed with the sight of Christ's ability and willingness to save, and the prospect of perfect happiness upon his compliance. So that he sees all the reason in the world for answering the call.
This shews that the Spirit acts in the conversion of a soul in a way suitable to the rational nature. What stronger arguments are possible than what are here made use of? and how can they fail to determine when the Spirit of the Lord, by his gracious work, sets them home on the soul? Can there be any thing more powerful to determine the slayer to run, than to see the avenger of blood hard behind him, and the city of refuge at hand before him? And so it is in this case.
Lastly, How the sinner is helped to comply with the call. The Spirit of the Lord enables him, Eph. 1:19, 20. This is absolutely necessary, John 6:44. 'No man can come to me, except the Father, which hath sent me draw him.' In vain will we call the lame man to run for his life, for, alas! he cannot do it; or the dead to arise, for they cannot move. But the Lord with the call sends forth a power enabling them to answer it, as in the case of Lazarus, Phil. 2:13. 'For it is God which worketh in you, both to will and to do of his good pleasure.' The soul gets life from the Spirit of life, feet to run to Christ, and hands to receive him, even the faith that is of the operation of God. And so the work is completed.
This is done by the renewing of the will in a special manner. The soul being made pliable, actually complies; and having got the new disposition, acts accordingly, embracing and uniting with Jesus Christ.
I proceed now to the application of this subject.
USE I. Of information. This lets us see,
1. The happiness of those that are effectually called; they are partakers of Christ's salvation. He and his redemption are theirs. Their particular privileges will afterwards occur. In the general,
(1.) Whatever they meet with in the world, it shall turn to their good, Rom. 8:28. Their crosses shall not be curses, but their curses be turned into blessings. The teeth-winds they meet with shall blow them towards their harbour, and every stone cast at them shall be turned into a precious stone. They shall be gainers by all, and losers by nothing at length. For that eternal purpose by which they are called, has ordered all things for their good.
(2.) They shall surely be safe for ever: 'For the gifts and calling of God are without repentance,' Rom. 9:29.
They are brought out from among the perishing multitude, and they shall never fall back again. Of the society they are called into, none can be lost. God will perfect the work which he has begun; and they that are brought upon this first step of the ladder, shall go from one step to another, till they come into the hill of God.
2. The misery of those who are not effectually called. They are not partakers of Christ's redemption. We all have the external call of the gospel; but, alas! how few of the called do come in upon the call? O, Sirs, see how ye entertain the gospel-call, your all depends on it for salvation or damnation. While ye do not comply with it, ye are in a lost state, a state of sin and wrath; yea, if ye do not comply with it, it will be worse for you than if ye had never heard the gospel-call, Prov. 1:24. I shall here, for the conviction of sinners, lay down some evidences of the gospel-call not being effectual to them.
(1.) They that never felt a divine power coming with the word into their hearts, are not effectually called, Isa. 53:1. Psal. 110:3. Think on this, ye that have still sat unmoved under the dropping of the gospel, into whose ears the word comes; but as I may say, it never sinks into your hearts. Ye have never heard the Lord's voice, and therefore are still in your sin.
(2.) They that never had any abiding impression made by the word on their spirits. Many are like the stony ground on whom the word makes some impression, while they hear or read it, but presently it goes away, Matth. 13:6. They are like the sieve in the water, full, but immediately lose all again. Be sure, if ever the Spirit of God deal effectually with you, he will make an impression on you that will abide. Ye will carry it home with you, and it will remain, till it make you change your way and course, and make you new creatures.
(3.) They that are still with the world lying in wickedness; the old men and women they were before, no change, no reformation with them, by all the calls of the gospel, sounding in their ears, 1 John 5:19. If ever ye comply with the call, ye will come out, and leave that way and that society. Such are all profane persons, grossly ignorant of the truths of God, prayerless persons, and generally all that are not truly godly. O how easily may most be known to be of the world! Are there not many whose speech bewrays them? they speak the language of the world, they know not that of Canaan. They keep the way of the world; they are conformed to it, in sinful scandalous practices. They drive worldly designs as the main design they have in hand. The constant language of their practice is, 'Who will shew us any good,' any worldly or temporal good? They go with ease the way of the multitude.
(4.) They that have never been under convictions of their sinful and lost state. This is the first work of the Spirit in effectual calling. What think ye of yourselves then, who have lived at ease all your days, whose rest has never been disturbed with the thoughts of what shall become of your immortal souls at death? Luke 11:21. Have ye never seen yourselves lost and undone under the wrath of God? If so, it is an evidence, that it lies upon you still. If ye have never seen yourselves children of the devil, it is a sure token that ye are not yet the children of God.
(5.) Those whose convictions have never gone deep enough, Matth. 13:6. Many have got the sluggard's awakening, who have been disturbed in their spiritual sleep, but never thoroughly awakened, and therefore they have just fallen asleep again. They have been frightened under the guilt of gross sins, but never saw the evil of vain thoughts, idle words, &c. like children that are very easy playing with the dust, as long as it gets not into their eyes. If they have got a frightful sight of their actual sins, yet they never had the sin of their nature spread out before them. They have not been convinced of their need of Christ's Spirit for their sanctification, as well as of his blood for their justification.
(6.) Those who have stifled their convictions, warred against an awakened conscience, and come off victorious. Many take ways and means to quench the Spirit, which prevail to their own ruin; a plain evidence that they are strangers to the efficacious irresistible operations of the Spirit in effectual calling. Some get their convictions laid by delays and off-puts, as Felix did, Acts 24:25. Some for that end fill their heads and hands with business, like Cain building cities. Some with carnal mirth divert them, or, by rushing on to more sin over the belly of their consciences, do choke them, till they become as seared with a hot iron. O horrid cruelty against the soul! to refuse to be healed!
(7.) Those who have never had any special illumination in the knowledge of Christ. It is certain, that hypocrites may be enlightened both in the knowledge of the law and of the gospel, Heb. 6:4; but there is a saving illumination in effectual calling that is peculiar to them called, John 4:10. Psal. 9:10. In that work there is such a discovery made of Christ in his ability and willingness to save, as shews him to be so suitable to the sinner's case, so transcendently excellent, as that the soul is determined to embrace him for all, Matth. 13:45, 46. It sinks the value of all created things, and makes sinful lusts to appear as husks for swine, in comparison of the bread of life.
(8.) Those who, whatever light they have got, yet there has been no heat with it, to melt down the heart and will into a pliableness to the will of God, and the call of the gospel, Job 24:13. Many come a great length in light, by the common operations of the Spirit, from whom the stony heart is never taken away, nor the power of it broken. Such was the case of Balaam, in whom the heart enmity against God and holiness is still rampant, as appears from the history of him. Such also was the case of those mentioned, Heb. 6:4. &c. The outer door is broken up by the force of a law-storm, and some common touches of the Spirit on their minds; but the inner door remains still shut. The outworks are taken, but the fort of the heart remains impregnable. Some one lust or other still has the throne in the heart.
(9.) Lastly, Those whose exercises have never issued in a kindly closing with Christ in the gospel-offer. O! it is lamentable to think how many a good work that seems once fairly begun is miserably marred. Some are still kept wavering and undetermined, halting betwixt God and Baal, light pressing them forward, love to their lusts drawing them back, so that their time is like to go ere they come to a resolution what to do. Some, instead of closing with Christ, close with duties; but never come out of themselves to Christ, but like the spider, entangled in her own web, perish. But true believers 'rejoice in Christ Jesus, and have no confidence in the flesh,' Phil. 3:3. Some close with Christ for justification, but never mind or see a need to close with him for sanctification.
USE II. Of exhortation. Come away from the world lying in wickedness, unto Jesus Christ, and so comply with the gospel-call. Come away, sinners, unto him. For motives,
1. Consider what a society ye are called to come out of. See their character, Eph. 2:12. Those that are 'without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.' We are all natives of that society indeed; but it is a Godless, Christless society, which we have need to leave, and that timeously.
(1.) It is a sinful society, a corrupt, unclean one, where there is nothing pure, Tit. 1:15. Better lie in a kennel with dogs, or in a hog-sty with swine, than with the world in wickedness. Their souls are like Job's body, boils and sores all over, that they have not a free finger to scrape themselves withal. The society of the unconverted are defiled in all their faculties, and so they can do nothing that is good and acceptable in God's sight. Their thoughts are polluted with vanity or vileness, their words are abominable, for their throat is like an open sepulchre; their actions, their very civil actions, are sinful, Prov. 21:4.; and their religious ones are so too, Prov. 15:8.
(2.) It is a most miserable society, Rev. 3:17. O the wretched state of the unconverted world! what tongue can tell their misery, who are without Christ, and without God in the world. They are the butt of God's indignation, and set for a mark to the arrows of his wrath, Psal. 7:12, 13. They are those that are under God's curse; their state is a prison, out of which those that die in it are carried to the prison of hell: and there is no more difference betwixt them and the damned, than betwixt a dry faggot lying before the fire ready to be cast in, and the faggot that is in it already. A black cloud of wrath hangs over their heads at all times, ready to break upon them, John 3:36.
How can it be otherwise, since it is a society which Satan is the head of, 2 Cor. 4:4 ruled and governed by him, and with whom those that die in it must lodge for ever?
Now, sinners, have ye not been long enough there already? May I not say, as Deut. 1:6. 'Ye have dwelt long enough in this mount.' O come away from Lebanon! Cant. 4:8. Leave the world of the ungodly, that are to be swept away with the flood of wrath, and come into the ark. Turn your back on that Sodom, which is to be overthrown in its own filthiness; haste and flee for your life; there is a Zoar to flee into, where ye may be safe.
2. Consider what a society ye are called to. This calling is a high calling, Phil. 3:14. It is a holy and happy society. All the saints, the excellent ones of the earth, are of it, the glorified saints, the holy angels, and God in Christ is the head of it, Heb. 12:22, 23, 24. O refuse not that high calling!
If ye will come away, ye shall enjoy the privileges of this society as members thereof, Eph. 2:19. Ye shall be inheritors of glory, heirs of God, and joint heirs with Christ: not only saved from wrath, but made happy here in the favour of God, and completely blessed in the full enjoyment of God to all eternity.
3. Lastly, Consider who calleth you. It is the voice of a man that ye hear, but the word of the call is the Lord's own word: and therefore I say, 'See that ye refuse not him that speaketh,' Heb. 12:25. Our Lord Jesus has got the grant of the kingdom from the Father; and he minds to raise it up on the ruins of Satan's kingdom. And therefore he comes to the world lying in wickedness, to call out from among them whom he may make partakers of his glory. And therefore I say unto you, 'Arise, for the Master calleth you.' And since it is so, it is evident,
(1.) Ye may come; there is an open door for you, none of you all are excluded, Isa. 55:1. The fallen angels have not that privilege, and therefore they grudge ye should have it; and they will do what they can to keep you from the benefit of it.
(2.) Ye shall not be rejected, nor get the door cast in your teeth, John 6:37. Your being called ensures your welcome. Let not unbelief suggest such jealousies, as that it is needless to come now, for we will not be accepted; for the market of free grace is not yet over, and as long as the call is given you, ye may be sure of welcome. Indeed the day will come, that Christ will cease to call you; and then it will be needless to think of coming: but O come while the door is open! 'Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are,' Luke 13:24, 25.
(3.) Lastly, If ye do not come, it is upon your peril, the peril of the Mediator's vengeance. Does he call you, and will ye not come? Nay, you must come under the pain of the King's highest displeasure, Mat. 22:7.
As for you that are called, see that ye walk worthy of the vocation wherewith ye are called, being holy in all manner of life and conversation.
OF THE BENEFITS OF EFFECTUAL CALLING
ROM. 8:30.—Whom he called, them he also justified; and whom he justified, them he also glorified.
IN this and the preceding verse is the golden chain of salvation, consisting of five links. The first two lie out of the sinner's view, till they be brought to light by means of the third. The first is God's foreknowledge, or eternal free-love and favour to some of mankind, laid on them from everlasting. The second is the predestination of these, electing them to everlasting life, and the means leading thereto. The third is the calling of the predestinated, calling them effectually, which is done in time, of which we have spoke before: There are other two that hang upon this. The fourth is the justification of the called which may imply the whole of the relative change made upon them, both their justification and adoption; for it is evident from verse 29 that the apostle has respect to adoption in this chain. The fifth is the glorifying of the justified, which may import the whole of the real change made on the elect, namely, the sanctifying of them here, and glorifying of them hereafter. For what is grace but glory in the bud, and glory but grace brought to perfection? and therefore believers, 'with open face beholding as in a glass the glory of the Lord, are changed into the same image frome glory to glory, even as by the Spirit of the Lord,' 2 Cor. 3:18. Thus effectual calling, as it rises from eternal love, so it makes the soul happy here and hereafter.
The text affords this doctrine, viz.
DOCT. 'They that are effectually called do thereby partake of great and glorious benefits and privileges, both in this life and the life to come.'
Here I shall briefly shew,
I. What are those benefits which they who are effectually called partake of in this life.
II. The benefits they partake of in the life to come.
III. Apply.
I. I shall shew what are those benefits which they that are effectually called partake of in this life.
First, There are three leading benefits which they partake of here.
1. They are all justified. So says the text. As soon as ever the soul answers the call of the gospel, and comes to Christ, the man is brought out of a state of condemnation, and gets his absolviture, Rom. 8:1. He lives not a moment longer under the black cloud of the curse, but is translated into another climate, where he lives under the sunshine of the blessing. His sins are all pardoned, and he is accepted as a righteous man. He is judged, and he gets the white stone, Rev. 2:17. The law and justice have no more to demand of him; the cords of guilt are loosed and thrown away, and he is clothed with a perfect righteousness.
2. They are all adopted children of God, Eph. 1:5. They get not only the white stone, but the new name, the name of sons and daughters to God. They are brought out of the devil's family, and made members of the household of faith: not servants only, but sons. For the moment they answer the call, new blood runs in their veins; they are of the blood-royal of heaven; Christ's Father is their Father, he is their elder brother; and the Spirit of his Son dwells in them, teaching them to cry, Abba, Father. They are of the same household with the excellent of the earth: All ye are brethren; nay, with the saints and angels in heaven; for though the one dwell above, and the other below, they are all but one family, Eph. 3:15.
3. They are all sanctified, 1 Cor. 1:30. 1 Thess. 4:7. It is a holy calling, 2 Tim. 1:9. The author of it is holy, the means are holy, and the end and effect of it must needs be holy. As soon as the sinner answers the call, the Spirit of sanctification goes on with the begun work in him, breaks the reigning power of sin, gives it a deadly blow, so that it shall never recover, but languish on, till it quite die out. He adorns him with all saving graces, conforming the sinner to the image of Christ, John 1:16; so that he begins to lead a new life, living to the Lord and his service. The call brings him, like Lazarus, out of the congregation of the dead, and then the remainder of his life is spent in putting off the grave-cloths of sin, and acting from a principle of spiritual life.
Secondly, There are other benefits which accompany or flow from these. For these come not alone, but each of them is the opening of a treasure to the called, the striking up of a fountain, that runs out in many streams, Eph. 1:3. Some of these are mentioned in that question, 'What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?' Ans.—'Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.' But who can reckon up all these benefits? For 'all things are theirs; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are theirs,' 1 Cor. 3:21, 22. I shall only at present single out the following.
1. Reconciliation with God, Rom. 5:1. 'Being justified by faith, we have peace with God.' When the sinner is effectually called, the real enmity is taken away, and the legal enmity is removed by justification. God and the sinner become friends, and are firmly so in a covenant of peace, having common friends and enemies. Sin being removed and pardoned, the peace follows of course. The war is ended; for the treaty of peace proposed by the ambassadors of peace is complied with. But of this I spoke when treating of Christ's priestly office.
2. Access to God, as children to a Father, Eph. 3:12 as one friend to another. The war being ended, and peace concluded, the communication betwixt heaven and earth is opened. They may export thither all their wants, petitions, and requests, being sure that they will be taken off their hands; and import supplies of all kinds necessary, to make them happy, light, life, strength, &c.
3. Freedom from the slavery of sin and Satan, John 8:32. They that are sanctified by the Spirit, are loosed from the Egyptian bondage, and made the Lord's free-men. Though Satan and sin molest them, and put them hard to it, they shall never get them back again into their former house of bondage. But they shall, like a dog snarling at the horses heels, be bruised under their feet at length; and the soul shall be more than conqueror.
4. Lastly, A right to eternal life, Rom. 8:17. Acts 20:32. They may claim it in their head Christ, and their title is good and sure in him; for it is a heavenly calling, whereby they are called to the eternal inheritance. And therefore says the apostle, 2 Cor. 5:1. 'We know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.'
II. I shall shew what benefits they that are effectually called partake of in the life to come. The advantages of effectual calling are great in this life, but they do not stop there, when a man must leave all temporal benefits, which he enjoys any manner of way here in this world, he will enter to the fall enjoyment of the benefits coming by his answering the gospel-call. These are comprehended in one word, glorification, which will fall in afterwards to be treated of. In a word, at death the converted soul is received into heaven; at the last day his body will be gloriously raised, and both soul and body made perfectly happy for ever, 2 Thess. 2:14.
I come now to make some practical improvement of this subject.
USE I. Of information. This doctrine lets us see,
1. That the gospel is the best news that ever was heard in the world, and the most excellent offer that ever was made to poor sinners, Eph. 3:8. There are many to court the soul; Satan makes his offers, the world its offers, and sin has its offers too. But all that they offer will not tell far, it perishes in the using, at most it cannot reach beyond this life. But Christ's offer in the gospel is of the best of things here, and the best of all hereafter, that we may enter to the enjoyment of, when nothing remains but the bitter dregs of the offers of sin, Satan, and the world.
2. God deals very liberally and kindly with his people that answer his call. He does not put an empty spoon into their months, he sets them not down to bare commons; they get much in hand, and yet far more in hope, Psal. 84:11. Their present possessions are far more valuable than crowns and sceptres in the world; but what they have a title to, is what eye hath not seen, nor ear heard, nor has it entered into the heart of man to conceive. And then all is firm and sure; they can never be shaken out of their privileges, Rom. 11:29. Heb. 12:28.
3. Whatever men lose by complying with and following the gospel-call, they are gainers, Phil. 3:8. He was a wise merchant that sold all to buy the pearl of great price. They are wise indeed that are wise for their souls; and they are so that come to Christ on his call; while all the neglectors of the great salvation, gain what they will otherwise, do lose a talent while they gain a mite, losing their own souls, which loss can never be made up.
USE II. Of exhortation.
First, To unconverted sinners. O comply with the gospel-call at length, and come away to Christ. I offer a few motives to press the exhortation.
Mot. 1. While ye do not come away upon the call, ye have no part or lot in these benefits. If ye presume to apply them to yourselves, God's word knocks off your fingers from them, for they are the peculiar privilege of those that are effectually called. And,
1. Ye are not justified, the sentence of condemnation is standing in force against you, Gal. 3:10. John 3 ult. And as sure as God's word cannot fail, it will be executed, if ye come not in in time. Every sin deserves God's wrath and curse; all that thou dost is sin. But not one of all thy sins is pardoned; they are all wreathed about thy neck, and thou hast them all to reckon for. And thou hast not a cautioner to go between justice and thee; the burden must lie on thy own back.
2. Ye are none of God's children, but of the devil's, John 8:44. Ye are still of the family ye were born of. A sad family, against which God will have war for ever. Ye can have no access to God, nor communion with him, nor may any of the privileges of the children of God be claimed by you. Your inheritance is suitable to the family ye are of, namely, that ye are children of wrath, and heirs of hell.
3. Ye are not sanctified. There is no sanctification without the Spirit of Christ dwelling in you; ye have not Christ's Spirit, for ye are none of his. A form of godliness ye may have, but the power of it ye are strangers to. Ye are Satan's drudges and sin's slaves, though all are not employed in alike coarse work by the master of that family, Eph. 2:2, 3.
Mot. 2. If ye will come to Christ on his call, ye shall partake of all these benefits. If your sins were never so great and many, they shall be pardoned, Isa. 55:7. Ye shall be the children of God through Jesus Christ, John 1:12. Ye shall be made holy, 1 Cor. 6:11. Come in under the covert of his blood, and then neither law nor justice shall reach you. Match with the Son of God, and ye shall be of his Father's family. Answer his call, and he will break the yoke from off your necks, and make you free.
O, Sirs, do not ye need this benefits? How will ye live without them? are ye able to bear the weight of unpardoned guilt? How will ye die without them? What will it be to die in an unpardoned state, strangers to the family of heaven, and still in your sins? May not these glorious privileges prevail with you? Do ye think nothing of the white stone and new name, which ye may get by coming to Christ? Seemeth it a light thing to you to be adopted into the family of the King of heaven, and to have his image drawn on you? Think with yourselves how it will aggravate your condemnation, that Christ and all his salvation was in your offer, and ye would have none of him, Heb. 2:3.
Secondly, To converted sinners that have answered the call.
1. Labour to know your great privileges for time and eternity, 2 Pet. 1:10. O! it is a sad matter that the people of God should have so little knowledge of their state. This would be a notable means to promote sanctification, and tenderness in heart and life.
2. Be thankful for these privileges. Bless God for Christ and the gospel. O bless him for his holy and powerful Spirit. Admire and adore his rich grace, bestowed on worthless worms through Christ, 1 John 3:1.
3. Lastly, Walk worthy of the vocation, and suitable to the privileges of it, that is, humbly, holily, heavenly, contentedly patiently, and cheerfully, in hopes of the glory that is to be revealed.
OF JUSTIFICATION
ROMANS 3:24.—Being justified freely by his grace, through the redemption that is in Christ Jesus.
THE first of those benefits which the called do partake of is justification, which is the great relative change made upon them, bringing them out of the state of condemnation, wherein they are born, and live till they come to Christ. In the text we have,
1. The persons justified, sinners, viz. believing in Christ. It is the justification of a sinner that the apostle speaks of, as is implied in the connection, ver. 23, 24. 'For all have sinned, and come short of the glory of God: being justified freely by his grace; but believing, ver. 26.—the justifier of him which believeth in Jesus.'
2. The party justifying, God the judge of all, his grace. It is God's act to justify a sinner.
3. The manner and moving cause, freely by his grace. It is done freely, without any thing of ours done by us to procure or merit it; and it flows from God's grace or free favour to undeserving and ill deserving creatures.
4. The material and meritorious cause, the redemption that is in Christ Jesus. He has paid the price and ransom whereby the sinner is set free.
The text affords this great and important doctrinal note, viz.
DOCT. 'The justification of a sinner before God is of free grace, through the satisfaction of Christ.
In discoursing from this subject I shall shew,
I. What it is to justify a sinner, in general, in the scriptural sense.
II. What are the parts of justification.
III. The cause of our justification.
IV. Apply the subject.
1. I shall shew what it is to justify a sinner, in general, in the scripture-sense. Justification and sanctification are indeed inseparable. In vain do they pretend to be justified who are not sanctified; and in vain do they fear they are not justified, who are sanctified by the Spirit of Christ, 1 Cor. 6:11. But yet they are distinct benefits, not to be confounded, nor taken for one and the same.
Justification is not the making of a person just and righteous, by infusing grace or holiness unto him. But it is a discharging him from guilt, and declaring or pronouncing him righteous. So it is a law-term taken from courts of judicature, wherein a person is accused, tried, and after trial absolved. Thus the scripture opposeth it to accusation and condemnation, Rom. 8:33, 34. 'Who shall lay any thing to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us,' Deut. 25:1. 'They shall justify the righteous, and condemn the wicked.' And so it is declared to be a sin to justify the wicked, Prov. 17:15 not to make them righteous, but to pronounce them righteous. Hence it follows, that,
1. Justification is not a real change of the sinner's nature, but a relative change of his state. The change of the sinner's nature, from sin to holiness, is inseparably annexed to it: but it is only the bringing him out of the state of condemnation, and setting him beyond the reach of the law, as a righteous person, which is an unspeakable benefit.
2. Justification is an act done and passed in an instant in the court of heaven, as soon as the sinner believes in Christ; and not a work carried on by degrees. For if a sinner be not perfectly justified, he is not justified at all. If a man were accused of ten capital crimes, if one of them be fixed upon him, he is condemned, and must die. And hence also, though one may be more sanctified than another, yet no believer is in the sight of God more justified than another, since the state of justification is not capable of degrees.
II. I proceed to shew what are the parts of justification.
These are two, the pardoning of sin, and the accepting of the sinner's person as righteous. This double benefit is conferred on the sinner in justification. That we may the more clearly take up this matter, we must view the process of a sinner's justification. And here,
First, God himself sits Judge in this process, Psal. 9:4. 'Thou sattest in the throne judging right.' He gave the law; and as he is the Lawgiver, so he is the Judge of all the earth. Men may justify themselves, Luke 10:29 and others may justify them: but what does it avail, if God do not justify them? for only he has the authority and power to do it, Rom. 8:33. 'It is God that justifieth.' Many a man looking overly into his own state and case, passes a very favourable sentence on himself, and his way may be so blameless before the world, that others must judge him a righteous man too; but the judgment of God comes after, and reverses all. And he only can justify authoritatively and irreversibly. For,
1. He only is the Lawgiver, and he only has power to save or to destroy, and therefore the judgment must be left to him, Jam. 4:12. The case concerns his honour and law, and must be tried at his tribunal; and whoever takes it in hand, he will call it to his own bar.
2. To him the debt is owing, and therefore he only can give the discharge. Against him the crime is committed, and he only can pardon it. Accept us as righteous who will, if he do it not, who gave the law of righteousness, it is nothing, Mark 2:7.
Secondly, The sinner is cited to answer before God's judgment-seat, by the messengers of God, the ministers of the gospel, Mal. 3:1. Every sermon an unconverted sinner hears, is a summons put into his hand to answer for his living in a state and course of sin. He is told he has broken God's law, and he must go to God and see what he will answer, and what course he will take with his debt. But, alas! for the most part sinners are so secure, that they sit the summons, slight it, and will not appear.
But that is not all. Some keep themselves out of the messenger's way; either they will not come at all, or very seldom to the public assemblies where the summons is given, Heb. 10:25. But the leaving of the summons there will hold in law before him that sends them, and the dust of the messenger's feet will be sufficient witness to the execution, Matt. 10:14. Some never read the summons, they never once seriously consider or apply to themselves the word preached. They hear it as if they heard it not, it never sinks into their hearts. Others tear the summons in pieces; their hearts, like Ahab in the case of Micaiah, rise against the word and the bearer of it, and they hate both, as speaking no good of them. Some affront the messengers, and sometimes lay violent hands on them, Matth. 22:6. And thus some sit the summons all their days, and never appear till death bring them under his black rod, before the tribunal in another world, where there is no access to justification or pardon. But God suffers none of his elect to do so always.
Thirdly, The Lord the Judge sends out other messengers, and they apprehend the sinner, lay hands on him to carry him, whether he will or not, before the judgment-seat, and oblige him to abide his trial. And these are two, the Spirit of bondage, and an awakened conscience, John 16:8, 9. Prov. 20:27. These will catch the man, and hunt him till they find him out, when they have got their order, Jer. 2:27. They apprehended Paul when going to Damascus, and left him not till he appeared, and submitted himself.
But it is not always so. Some that are apprehended get out of the messenger's hands, and make their escape unhappily. When they are catched, they are unruly prisoners, they struggle and wrestle, and strive against the Spirit, and their own consciences, Acts 7:51 they go no farther with them than they are dragged They get the mastery at length over their conscience, break its bonds, and stifle its convictions, and so grieve and quench the Spirit, that they get away to their own ruin; like Cain, Saul, Felix, &c. But none of God's elect ever get away altogether.
Fourthly, Then the elect soul is infallibly sisted at length before the judgment-seat. The Spirit of bondage and the awakened conscience apprehend him afresh, and bring their prisoner in chains of guilt unto the bar trembling, and he can escape the trial no longer, before a holy God, Acts 16:29, 30. Then what fear, sorrow and anxiety, seize the prisoner's soul, while he sees a just Judge on the throne, a strict and severe law laid before him, and he has a guilty conscience within! And he must undergo a trial for his life, not the life of the body only, but of soul and body for evermore. These things may seem idle tales to some; but if ye have not experienced the reality of them, ye shall do it, or dreadful shall the judgment after death be to you.
Fifthly, Then the indictment, or criminal libel, is read in the ears of the trembling sinner before the Judge, and that by the law, which manages the accusation so as the pannel shall stand speechless, Rom. 3:10–19. Every one of the ten commands accuse him of innumerable evils and transgressions. His omissions and commissions are laid in broadband before him; his sins of heart, lip and life, and the sin of his nature, are all charged upon him, and that with their several aggravations. And sentence is demanded against the pannel, according to justice, and agreeable to the law, Gal. 3:10. 'Cursed is every one that continueth not in all things which are written in the book of the law to do them.'
Sixthly, Then the sinner must plead guilty or not, to the indictment. Indeed, if he were innocent, he might plead not guilty, deny the libel, and thereupon he would be justified. But, alas! this plea is not for us poor sinners. For, (1.) It is utterly false, Rom. 3:10. Eccl. 7:20. Jam. 3:2. And, (2.) Falsehood can never bear out before God's judgment-seat. There is no want of evidence to prove all. Conscience within is as a thousand witnesses, and will testify against the sinner. The Judge is omniscient, and there is no concealing of our crimes from him. Therefore this plea will not do, Rom. 3:20. The sinner then must needs plead guilty, confess the libel, and every article of it, acknowledge the debt, and every article of it, though he is utterly unable to pay, Rom. 3:19.
Seventhly, The sinner being convicted by his own confession as guilty, is put to it to plead, What he has to say why the sentence of death eternal should not pass against him, according to law and justice, and why he should not be hauled from the judgment-seat to execution. Here, what shall he plead at this awful period of time, where his state for eternity is just upon the turning point? Shall he plead mercy for mere mercy's sake, casting himself down at the Judge's feet? Justice interposes betwixt mercy and the sinner, and pleads that the Judge of all the earth must do right, that he cannot prostitute his honour for the safety of rebels, but must magnify the law, and make it honourable. The truth of God interposes, and says, the word is already gone out of the Judge's mouth, and must be accomplished, That without shedding of blood there is no remission. Whither shall the sinner turn now? Can the saints help? No; they cannot spare any of their oil. Can angels do nothing? No; their united stock would not be sufficient to clear the debt. The sinner then must die the death, and sink under his own burden, if help come not from another quarter. So,
Eighthly, The formerly despised Mediator, the great Advocate at this court, who takes the desperate causes of sinners in hand, and expedites them, offers himself now, in this extremity, to the sinner, with his perfect righteousness, and all his salvation. The sinner embraces him with heart and good-will, enters into the covenant, by faith lays hold on him, renounces all other claims, and betakes himself to his alone merits and suretyship. Now is the sinner united to Christ, and by virtue of that union has communion with him, particularly in his righteousness, and so stands before God in the white raiment of the Mediator's righteousness. Now has the sinner a plea that will infallibly bring him off.
He pleads, he is guilty indeed; yet he must not die, for Christ has died for him. The debt was a just debt; but the Cautioner has paid it, and therefore he craves up his discharge. The law's demands were just; but they are all answered already, both as to doing and suffering. The soul is now married to Christ; and therefore, if the law or justice want any thing, they must seek it of the Husband, and not of her, seeing the soul is thereby put under covert. Therefore the convicted believing sinner gets in under the covert of the Mediator's blood, which stands open in that court; and there stands and pleads against all that law or justice can demand, that he must not die, but be graciously acquitted.
Lastly, Hereupon God the great Judge sustaining the plea passes the sentence of justification on the sinner, according to the everlasting agreement that passed betwixt the Father and the Son, Isa. 53:11. The pannel gets the white stone and new name, and so is for ever set beyond the reach of condemnation, Rom. 8:1. This is excellently described by Elihu, Job 33:22, 23, 24. 'Yea, his soul draweth near unto the grave, and his life to the destroyers. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness: Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom.' This great benefit consists of two parts, as I observed before.
FIRST, The pardon of sin, Acts 13:38, 39. 'Through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.' The sinner having this act of grace passed in his favour, is fully indemnified as to all crimes committed by him against the honour and law of the King of heaven, so as they shall never be charged upon him any more. Here I shall shew,
1. What pardon is.
2. The properties of it.
3. Its many sweet names, that discover the nature of it.
First, I shall shew what pardon is. It is not the taking away the nature of sin, pardoned sin is still sin; God justifies the sinner, but will never justify his sin. Nor is it the removing of the intrinsic demerit of sin; it still deserves condemnation, though it shall never actually condemn the sinner, Rom. 8:1. Nor is it a simple delay of the punishment, a reprieve is no pardon.
There are four things to be considered in sin. (1.) The reigning power of it, which is broken in regeneration and sanctification, Rom. 6:14. (2.) The blot and stain, which is taken away in the gradual advances of sanctification, 1 Cor. 6:11. (3.) The indwelling power, which is removed in glorification, Heb. 12:23. (4.) The guilt, which is taken away in pardon.
Guilt is an obligation to punishment. The guilt of an unjustified sinner is an obligation lying upon his head, to bear the wrath and eternal vengeance of God, to satisfy justice for the breaking of his law. It is a bond binding him to go to the prison of hell, and lie there till he hath paid the utmost farthing of his debt of sin, 2 Thess. 1:9. It arises from the sanction of the law, Gen. 2:17. So that the sinner, like Shimei, having broke his confinement, is a man of death.
Pardon is the taking away of this guilt, this dreadful obligation. While the criminal stands bound with the cords of guilt for execution, a pardoning God says, 'Deliver his soul from going down to the pit, I have found a ransom, Job 33:24. Pardon cuts the knot, whereby guilt ties sin and wrath together, cancels the bond obliging the sinner to pay his debt, reverses the sentence of condemnation, and puts him out of the law's reach.
Secondly, I am to shew the properties of this pardon.—These are chiefly three. It is,
1. Full: Micah 7:19. 'Thou will cast all their sins into the depths of the sea.' Col. 2:13.—'Having forgiven you all trespasses.' All the man's sins are pardoned together. God gives no half-pardons; it suits not either the riches of his grace, nor the sinner's necessity. For one leak will sink the ship, and so will one unpardoned sin damn the soul. Great and small sins, sins against the gospel and the law, the most and least heinous, in the happy hour of pardon, sink down all together into the sea of the Redeemer's blood, Jer. 50:20. And every sin is fully pardoned.
As to the question, Whether all sins, past, present, and to come, are pardoned together and at once in justification? As to sins past and present, there is no difficulty, they are all at once pardoned. As to sins to come, a justified person, being in Christ, can never more incur the guilt of eternal wrath, but only the guilt of fatherly chastisements, so that the pardon before described needs never be renewed. And the only pardon a justified person has to seek is that of the guilt of fatherly anger with the intimation of the other pardon. For if a justified person could ever again he liable actually to the eternal wrath of God for his sin, then either he must fall from his union with Christ, which is indissoluble, or he may be in Christ, and yet under condemnation, Rom. 8:1. Besides, a person once in Christ is no more under the dominion of the law, and therefore cannot be under its curse, Rom. 6:14 and 7:4*.
2. Free: So says the text, Being justified freely, Col. 2:13. It is free to us, though to Christ it was the price of blood. What have we to give for a pardon? Could we weep as many tears as the sea has drops, afflict ourselves as many years as the world has stood minutes, it would not buy a pardon, since it is not infinite, Psal. 44:8. Our best duties are but rags, and cannot cover the menstruous rags, and would but cover one unclean thing with another; the sins of our unrighteousness with the sins of our righteousness. The sinner never pays for it, nor can pay for it, Isa. 43:24, 25.
3. Unalterable and irrevocable. Temporal mercies are lent, but pardon is given; it is a grace-gift, (Rom. 11:29.), that God never repents of bestowing. When God writes a sinner's pardon, whoever quarrel it, conscience, Satan, &c. God says, What I have written, I have written. Come after what will, it must stand for ever. No following misdemeanors can take it off, Jer. 31:34. 'I will forget their iniquity, and I will remember their sin no more.' Isa. 54:9.—'I have sworn that I would not be wroth with thee, nor rebuke thee, &c. A child of God may lose the sense of his pardon, but the pardon itself is written in the Mediator's blood, and so is one of those same mercies mentioned, Isa. 55:3.
Thirdly, Farther to shew the nature of pardon of sin, it has many sweet names, discovering its nature. And,
1. It is a blotting out of sin: 'I, even I,' says Jehovah, 'am he that blotteth out thy transgressions for mine own sake,' Isa. 43:25. This is an allusion to a creditor, who, when he discharges a debt, scores it out of his count-book. Sin is a debt, the worst of debts. We cannot pay it, we cannot escape the hands of our creditor. And, alas! we are ready to deny our debt, will not come to count and reckoning, as long as we can get it shifted. So the debt stands in God's book. But the sinner being apprehended, as said is, he is brought to count and reckoning. God produces the large account. The sinner's heart falls at the sight; he falls down, confesses his debt, and his inability to pay, flies to the great Cautioner, saying, 'Undertake for me,'—Psal. 119:122; and Christ says, All thy wants be upon me. Then God takes the pen, dips it in the Mediator's blood, and cross-scores all the sinner's account, Acts 3:19. Col. 2:14.
2. A not imputing of sin, Psal. 32:2, 'Blessed is the man unto whom the Lord imputeth not iniquity.' This is a metaphor from merchants, who, when a rich friend undertakes for one of their poor debtors, charge their accounts no more upon him; they will seek him no more for it. God took Christ's single bond for the debt of all that would put themselves in Christ's poor roll by faith. So as soon as a sinner comes to Christ by faith, and gives in his name as a broken man unable to pay his debt, accepting of Christ as Cautioner, God imputes sin no more to that man. What accounts have been taken on by the sinner, he leaves the Son to clear with his Father. This is sustained in the court of heaven: the Creditor and the Cautioner take the matter between them, and the debt is charged no more on the sinner.
3. A taking of the burden of sin from off the sinner, Psal. 32:1. Hos. 14:2. Sin is a heavy burden, a burden increasing every day, to the unpardoned sinner. It sunk down the angels from their first habitation, and is a weight that they and the damned in hell are wrestling under at this day, but unable to get it off. The unawakened sinner finds it not; but when the conscience is awakened, it burdens the sinner all over; it is a burden on his head, on his spirit, on his back. In the day of pardon, the sinner falls down under his burden, looks to Christ the great Burden-bearer, and God comes and takes his burden off his back, and bids him stand upright. And none else can do it, Numb. 14:17, 18, 19.
4. A washing of the sinner, 1 Cor. 6:11. 'But ye are washed.' They that have unpardoned guilt on them, they have not only a heavy, but a foul, filthy burden on them.—And they must be washed and thoroughly washed, for it sticks closely to the soul, Psal. 51:2. 'Wash me thoroughly from mine iniquity, and cleanse me from my sin.' Hence the Lord offers, Isa. 1:18. 'Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.' In the day of pardon, the Lord sprinkles the sinner with the Mediator's blood, and he is made clean, yea dips him in that fountain, Zech. 13:1; and he is purged and purified from all sin, 1 John 1:7.
5. A dismissing or remission of sin, Matth. 6:12. Rom. 3:25. God does not only take it away, but sends it away. The sinner's guilt is laid over on Christ, as the scape-goat who bears it away never to return on the sinner. Sin is a strong tie, whereby the sinner is bound down to the pit, so as he cannot lift up his head to the Lord with true confidence. Pardon brings a relaxation to the sinner, cutting asunder these cords of death. It is a sending sin, away from the sinner, back to the devil from whence it came.
6. The dispelling of a thick cloud, Isa. 44:22. Sin is a cloud rising from below: a watery cloud, a black cloud, a thick cloud: which once drowned the whole world, except those in the ark. It hangs night and day over the head of the unpardoned sinner, go where he will. He cannot see the face of God through it; it vails his mercy, wraps him up in blackness of darkness, that he can have no communion with heaven. But pardon, like the shining sun, breaks through the cloud, and dissolves it; and like a mighty wind, there is a breathing from the throne of grace, that rends the cloud and scatters it, be it never so thick; so that all the sinner's guilt as a cloud vanishes away, and appears no more. Thus the soul is restored to the light of God's countenance, and may look up with confidence and joy, Job 33:24, 26.
7. A casting of sin behind the Lord's back, Isa. 38:17. David says, 'his sin was ever before him,' Psal. 51:4 before him as the accuser stood before the accused face to face. Praying for pardon, he prays God would hide his face from it, Psal. 51:9. A pardoning God will not look on the sin of the sinner that is in Christ, Numb. 23:21. 'He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel.' The Lord sitting on a throne of grace, to which the believer carries his process from the throne of strict justice, when Satan gives in his bill or libel against the believer, takes it and casts it away behind his back, as not to look on it, nor charge him with it.
8. A casting it into the depths of the sea, Mic. 7:19.—O the fulness of that expression! He will not cast them into a brook or river, what falls in there may be got up again perhaps; but into the sea, where we reckon a thing dead that falls. But there are some shallow places in the sea; he will cast them into the depths of the sea, these devouring depths. But what if they sink not? he will cast them in with force and power, that they shall go to the ground, and sink as lead in the ocean of the blood of Christ.
9. A covering of sin, Psal. 32:1. This is an allusion to what the Lord commanded the Israelites in their camp in the wilderness, Deut. 23:14. It is the same word in the Hebrew. It is a covering of it so as to hide it, that it shall not appear. Sin is the worst of pollutions, but a pardon spreads a cover over it, that it shall not appear any more. God condemned sin in the flesh of Christ, Rom. 8:3 and therefore, as soon as the soul takes hold of Christ, the word of pardon goes out of the King's mouth, and sin, like the face of Haman, in such a case, is covered never to see the light any more.
10. Lastly, Which crowns all, a not remembering of sin, Jer. 31:34. What can be said more to shew the fulness of pardon? Many forgive, but they will never forget the offences done them: but our God, when he pardons, not only forgives, but as it were forgets the injury done to his glory by the sinner. It is true, God's perfections cannot admit a proper forgetting; but the believer's sins are forgotten in law; there is an irreversible act of oblivion passed upon them all in the court of heaven; and God will not only not exact the punishment of them, but will treat believers as kindly as if they had never offended him. Looking on them through Christ, he beholds them without spot.
Behold the way to be secured against sin's finding you out in wrath. O unspeakable benefit! Well may we sing and say with David, Psal. 32:1, 2. 'Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.'
SECONDLY, The acceptation of the person as righteous in the sight of God. God justifying a sinner does not only pardon his sin, but accepts and accounts his person righteous in his sight, 2 Cor. 5:21. 'He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.' Rom. 4:6 'Even as David describeth the blessedness of the man unto whom God imputeth righteousness without works.' Chap. 5:19. 'By the obedience of one shall many be made righteous.' This is the import of justifying, namely, a declaring, accepting, or accounting one righteous, as one who being pursued before a court, gets his absolviture, and is declared an honest man in the point wherewith he was charged. There is a twofold acceptation in point of righteousness here to be carefully distinguished.
1. An acceptation of a man's works as righteous. 2. Of his person. All righteousness is a conformity to a law. Whatsoever comes up to what the law demands, is righteous; and what doth not is unrighteous. God hath given unto man a law, viz. the moral law, which is the eternal rule of righteousness, that never changes. So all righteousness in the sight of God is a conformity unto that law. And there is no conformity to the law, but what is be in all points. So that righteousness is a perfect conformity to the ten commands in full obedience. Now, there is,
1. An acceptation of a man's works as righteous, Gal. 3:12. 'The man that doth them shall live in them.' He that doth his works in a full conformity to the law, his works shall be accepted as righteous. But where is the man that can so do? The man Christ did so, and his works were accepted as righteous. But since God's judgment is according to truth, and he cannot account things to be what really they are not; and it is evident that even a believer's works are not righteous in the eye of the law; God neither doth nor can, in the justifying of a sinner, accept and account his works as righteous. So that this acceptation has no place in our justification. And though some of a believer's works, namely, his good works, are accepted of God, Deut. 33:11. Isa. 56:7 yet that is not in point of justification, but of sanctification; not as righteous, but as sincere tokens of their love to God, as the father accepts the work of his child, though it be not quite right, 2 Cor. 8:12.
2. An acceptation of a man's person as righteous, Eph. 1:6.—'Hath made us accepted in the Beloved.' This may be done without any eye to a work done by the man himself. If a man were processed for a debt he really took on, and which he never paid in his own person, yet if he can produce the discharge of the debt given to one that paid it for him, he will be absolved and the law will declare him to be owing nothing to the pursuer. Thus his person is accepted as righteous; and thus the believer is accepted as a righteous person in justification, though his works are not.
To be accepted as righteous, then, is to be accounted conformable to the law, a person of whom the law has what it requires, and of whom it has no more to demand. Its demands are extremely high; universal, perfect, and uninterrupted obedience. But the believer, when he is justified, is accepted, as one in respect of whom the debt is paid to the uttermost farthing, Rom. 3 ult. and 10:4. Col. 2:10. This is an unspeakable benefit; for thereby,
(1.) The bar in the way of abounding mercy is taken away, so that the rivers of compassion may flow towards the believer, Rom. 5:1. &c. Job 33:24, &c. Many look confidently for the mercy of God, that will be disappointed; the unsatisfied law will draw a bar between them, and lock up saving mercy under the bars of God's justice and truth, which cannot be broken. But the believer being accepted as righteous, the law's month is stopt, justice and truth have nothing to object against mercy's flowing to them.
(2.) The person is by this means adjudged to eternal life, even agreeably to the constitution of the law, 2 Thess. 1:6, 7. Acts 26:18. Life was promised in the first covenant upon the fulfilling of the law. Now, the law having all it can demand of the believer, it is very agreeable thereto, that he be adjudged to everlasting life. Thus what sets salvation far from unbelievers, contributes to the believer's security. As if two men had been bound severally in one tack, and both desire to go away at a certain time, the conditions are fulfilled for the one, but not for the other. The tack that secures the one's liberty, will hold the other fast; till the conditions be fulfilled, he cannot go. So all men were bound in the covenant of works to yield perfect obedience; but having failed, Christ substituted himself in the room of those chosen from among them to everlasting life, and gave complete obedience to the law in their name and place; on that account they are accepted and adjudged to eternal life, and that agreeably to the law, which has got all its demands of them in their Surety. But the rest being still under the law, must perish.
(3.) The accusations of Satan and the clamours of an evil conscience are hereby to be stilled. See how the apostle triumphs over and bids a defiance to all the believer's accusers, Rom. 8:33, 34. 'Who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right-hand of God, who also maketh intercession for us.' God's sentence of justification may be opposed to the condemnation that one may be laid under from devils and men. He that has the discharge of the debt in his pocket, needs not fear what any can say or do unto him on account of the debt.
(4.) Lastly, He needs not seek acceptance of his person with God by his works, for he has it already another way. This is the way hypocrites take for acceptance, that will not come to Christ. But, alas! they do not consider that they are labouring in vain; it is impossible to get it that way, Rom. 9:30, 31, 32. 'What shall we say then? That the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith: but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone.' It is one of the main differences betwixt the two covenants. In the first, man's works were to be accepted, and then his person; but in the second, first his person is accepted, and then his works. In the first, God dealt with man as a master with his servant, who pleases him just as he works his work; in the second, as a father with his child, who pleases his father as he is his own child, and so his work is taken off his hand, such as it is. So they that seek acceptance with God by their works, go quite contrary to the nature of the covenant of grace, and hold on the way of the covenant of works, in which one will never thrive now. But the believer is not required to seek acceptance with God in this fruitless way. So far of the parts of justification.
III. The next general head is to shew the cause of our justification, namely, the meritorious, or procuring or material cause of it. When we consider what the justification of a sinner is, well may we with wonder cry out, How can these things be! How can a guilty sinner be pardoned by a just and jealous God! an unrighteous one accepted as righteous, by an infinitely perfect judge! We see in the world, among men, such a thing brought to pass by several means.
1. By the powerfulness of the guilty party, that the judge dare not but let them go free. Some men are so unhappy for themselves and others as to be too strong for laws, as David complains of Joab and Abishai, saying, 'These men the sons Zeruiah be too hard for me,' 2 Sam. 3 ult. and their begging a pardon is in effect the commanding of it. But what is worm-man before the omnipotency of God! where is he that is able to make head against him, that in his favour he should 'pervert judgment?' Job 34:12, &c.
2. By the weakness of the judge's understanding, that he cannot fix guilt on the guilty. Sometimes the crime is so hiddenly committed, that man cannot say, this is the guilty man. Sometimes, when the judge is convinced of the party's guilt, yet he can by no means legally fix it on him, and so there is necessity to pass him. But God is omniscient, and can never be at a loss to discover the guilty person, nor want evidence to fix it upon him, Psalm 139:7. 1 Sam. 2:3.
3. By bribes. These blind the eyes of the wise and pervert judgment. But what can we give to God, who have nothing but what is his? Job 41:11. His infinite fulness and all-sufficiency sets him beyond all possibility of affecting him thus, Job 36:19. And if we would essay to affect him with our goodness, repentance, or reformation, behold he is beyond these too, Job 35:7. 'If thou be righteous, what givest thou him? or what receiveth he of thine hand?'
4. Lastly, By feud or favour prevailing over respect to justice. But with God there is no respect of persons. All are alike to him. And he neither despises any, so as not to regard what they do, which sometimes make some guilty ones get free, Job 36:5. And there is no preposterous pity with him in prejudice of justice, as there is in some men of a too soft disposition, to execute justice, Psal. 11:6, 7.
From all which it follows, that there is some just ground upon which a sinner believing is justified before God. And we must inquire what that is,
FIRST, Negatively. It is not upon any worth or merit in the sinner himself. The text rejects that, Being justified freely by his grace. We neither are nor can be justified by our inherent righteousness, or good works. For,
1. Scripture expressly teaches, that we are not nor can be justified by our own works, but by faith, which leads us to the righteousness of another, Rom. 3:20, 28. (compare Psal. 143:2.) Gal. 2:16. All works are excluded without distinction or limitation, and faith and works are opposed; the latter being inconsistent with gospel-grace, Rom. 11:6.
2. The way of a sinner's justification laid down in the gospel excludes boasting, Rom. 3:27. But justification by works excludes it not, ibid. but leaves ground for it, Rom. 4:2. It is the design of the gospel to exclude it, Eph. 2:9. So that that way is opposite to the design of the gospel.
3. Lastly, All our good works are imperfect, Isa. 64:6 and they are mixed with many sinful works, Jam. 3:2. So that they can never make a righteousness which is truly and properly so in the eye of the law. And therefore to declare a man righteous on the account of them, would be to declare besides the truth. But 'we are sure that the judgment of God is according to truth,' Rom. 2:2. It must be a perfect righteousness on which a person can be justified before a holy, just God. For the relaxation of the gospel is not, that an imperfect righteousness is accepted instead of a perfect one, Rom. 3 ult. This perfect righteousness can never be patched up of our imperfect pieces of obedience.
Nay, suppose we could perfectly obey the law from the moment of our conversion, yea, of our birth, all is due for itself. How could that satisfy for the sin we were born with, or our sins before conversion? Repentance and tears cannot satisfy. Without shedding of blood there is no remission. And if once the law get down the sinner to be satisfied of him, how shall he get up again?
And neither can they contribute so much as in part to justify us. For, (1.) At that rate the grace of God should be so far excluded, and some room left for boasting. (2.) The cleanest of our own robes would effectually ruin us, if not washed in the Lamb's blood. And (3.) Christ's righteousness is perfect, and not dealt by shreds.
SECONDLY, Positively. The righteousness of Christ is the procuring cause of our justification. In handling of this, I shall shew,
1. What Christ's righteousness is.
2. That we are justified by Christ's righteousness.
3. What way a sinner can be justified by a righteousness not wrought by himself, but by Christ.
4. How the justifying of a sinner thus consists with the honour of God's justice, and of his law.
5. How it consists with free grace.
First, I shall shew what Christ's righteousness is. There is a twofold righteousness of Christ. (1.) His essential righteousness, which he had from eternity as God. This was common to all the three persons, and natural; and therefore cannot be that righteousness of Christ whereby sinners are justified. (2.) His Mediatory righteousness, peculiar to him as the Father's servant, and the Mediator betwixt God and man. This is it. And that was his conformity to the law, in the perfect obedience he gave it, when he put his neck under the yoke of the law for an elect world, to satisfy it, in all that it had to demand of them.
1. He obeyed the commands of it, Phil. 2:18. All the ten commands in their utmost extent had their due from him, in both tables. He was born holy, without sin; he lived without blemish, being holy, harmless, undefiled, and separated from sinners; and was ever doing good. His obedience was universal; as to all the commands, he kept them; perfect as to every command, in the degrees of it required by the law; constant and perpetual, without the least interruption; and voluntary and unconstrained, in respect of the principle of heartiness and willingness in it. Thus he did, as became him, fulfil all righteousness, Matth. 3:15.
2. He suffered the penalty of the law, which had been broken, Phil. 2:8. The elect's debt was charged upon him completely, and he answered for it. Then 'he restored that which he took not away,' Psal. 69:4. Death was the penalty, Gen. 2:17. And death in its various shapes seized on him. The forerunners of it met him at his first entrance into the world, when he was born in a very low condition, and was forced to be carried into Egypt, to save him from Herod's bloody hands. They hung about him all the days of his life, so that he was a man of sorrows, though not of sin. At length death advanced against him with all its joint forces together: and heaven, earth, and hell, all set on him together, till they brought him to the dust of death; and then he was carried death's prisoner to the grave, where he lay till it was declared the debt was paid, and the law had no more to demand.
Thus he conformed himself to the law, and satisfied it in all points. And this was his righteousness, and that very righteousness upon which every believing sinner is justified, as a debtor is absolved from the creditor's libel of debt, seeing the debt is paid by a cautioner.
Secondly, I shall shew that we are justified by the righteousness of Christ.
1. This is the plain doctrine of the scriptures of the Old Testament, where he is called 'our righteousness,' Jer. 23:6. See Isa. 45:24, 25. The apostle, 1 Cor. 1:30 tells us, that he is 'made righteousness to us,' not by affecting our righteousness, as he is our sanctification, for then justification and sanctification should be one and the same; but by imputation. And 2 Cor. 5:21. 'We are made the righteousness of God in him.' This was the only righteousness Paul desired to shelter himself under, Phil. 3:9. In a word, he is the second Adam, Rom. 5:18, 19. 'Therefore as by the offence of one, judgment came upon all men to condemnation: even so, by the righteousness of one, the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners: so by the obedience of one shall many be made righteous.'
2. Our justification is the justification of the ungodly, Rom. 4:5; which cannot be therefore by our own righteousness, but the righteousness of another, even of a Redeemer, according to that, Rom. 5:9. 'Much more being now justified by his blood, we shall be saved from wrath through him;' our sins being imputed to him, and his righteousness to us, Gal. 3:13. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'
3. Lastly, There is nothing else we can lay claim to, which can satisfy the law. And it must needs be satisfied ere the sinner can be justified. For the law must be magnified and made honourable. Hence the scripture does so much notice, that by this way the law is established, which otherwise would be undermined, Rom. 3:31 its righteousness fulfilled, Rom. 8:4 and hath its end for perfection, chap. 10:4.
Thirdly, I proceed to shew, what way a sinner can be justified by a righteousness not wrought by himself, but by Christ. This will be clear, if ye consider these four concurring grounds.
1. Christ's suretyship which he voluntarily took on himself, Heb. 7:22. What Christ did and suffered, he did and suffered as a public person, for an elect world, not as a private person for himself. They took on the debt, he paid it for them; what the law or justice had to demand of him, he undertook to clear for their behoof. Thus a foundation is laid for justification by his righteousness.
2. The gospel-offer wherein Christ and all his salvation and benefits are freely offered to all such as will receive the same. There he is offered in a suitableness to the needs of sinners, Rev. 3:18. And, amongst other things, Christ with his righteousness, is offered to the unrighteous; as with his sanctifying Spirit to the unholy. Thus his righteousness is in a fair way to become theirs, as a free gift, to be theirs to whom it is offered.
3. The faith of the elect, whereby Christ's righteousness becomes actually theirs, 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 Jesus Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.' For it is the very nature of faith to receive the free gift of righteousness, and by our receiving it upon the offer, it becomes ours. But there is no way to receive Christ's righteousness, but with himself; for God gives not Christ's benefits apart from himself, but with himself, which is the way of the covenant. And hence we may see three things:
(1.) That it is by faith only Christ's righteousness becomes ours, and that we have an actual interest in it, and are put in possession of it, Phil. 3:9.—'The righteousness which is by faith.' Whatever foundation may be laid for it in the decree of God's election, and in Christ's satisfaction in our stead, yet it is not but by faith that we are possessed of it, or can plead it before the Lord. For as Adam's sin cannot hurt us till we have a being in him naturally; so Christ's righteousness cannot profit us till we be in him by faith.
(2.) How Christ's righteousness becomes ours by faith. Faith unites us to Christ in the way of the spiritual marriage-covenant, Eph. 2:17. Being united to him, we have a communion with him in all the benefits of his purchase, and so in his righteousness, which is one of the chief of them. He himself is ours by faith; and so all that is his is ours for our good. This union being most real, the communion is so too. And hence we are said to be 'crucified with him,' Gal. 2:20; 'buried with him,' Rom. 6:4; yea, 'raised with him,' Eph. 2:6.
(3.) How we are justified by faith. Not that faith is our righteousness; for our righteousness is not our faith, but we get it by faith, Phil. 3:9. We are justified by it instrumentally, as we say one is enriched by a marriage, when by it he gets what makes him rich. So that faith is that whereby the soul is married to Christ; and being married to him, has communion with him in his righteousness, which justifies the person before God.
4. God's imputation, whereby he reckons Christ's righteousness to be the believer's in law: as the judge sustains the husband's payment for the wife's, and so absolves her from any action the pursuer can have against her for the debt, Rom. 4:6. This imputation or reckoning of the judge is according to the truth of the thing, Christ's righteousness being really the believer's righteousness antecedently to the imputation, namely, by faith. So that Christ's righteousness is imputed to the believer, because it is really his; and it is not therefore really his, because it is imputed to him.
Fourthly, I come now to shew how the justifying of a sinner thus consists with the honour of God's justice, and of his law. Very well does it so consist; for God's justice and law have more honour by Christ's obedience and death, than they could have had by the obedience or death of the justified party.
1. What are all the creatures together in comparison of the Son of God, in point of greatness and excellency? Did David's men say of him, who was but a creature of their own kind, 'Thou art worth ten thousand of us?' 2 Sam. 18:3 so may not we say of him, who was the Father's fellow, Thou art worth ten thousand worlds of us? When a king puts his own Son, and heir to the crown, to death, for transgressing the laws, his justice is more conspicuous, and the law more honoured, than by the execution of a thousand ordinary malefactors. So that we may say, that God's justice, and respect to his law, appeared more in mount Calvary, than it does in hell; for in the one was God, in the other were creatures groaning out for a broken law.
2. Suppose the company of the justified had, for the honour of the law and justice, been all sent to hell together; yet they would ever have been but satisfying, they never could have come up to the full satisfaction, so as there might be no more to demand of them. For infinite justice can never be completely satisfied by a finite creature; and therefore hell-torments are eternal. But here, by Jesus Christ, justice gets the least and last farthing paid down? and the law has till it can demand no more, John 19:30.
3. Lastly, By Christ's obedience and death, law and justice are honoured both actively and passively. Now, if Adam had stood and been justified by his works, they had been only glorified actively. If the now justified had been damned for their sin, and suffered for it for ever, they had been only glorified passively; but now, by this way of the Mediator's suretyship, they are glorified both ways. He has obeyed the law's commands to the least. He has suffered the wrath and curse of God to the utmost, which the creature could never have done; and borne it with that patience, submission, and resignation, and is quite beyond the reach of a mere creature, Isa. 53:7.
So the believer's justification is on the surest grounds. The justice of God and his law consent to it, as that which is more for their honour than the ruin of the sinner.
Fifthly, I come now to shew how the justification of a sinner by the righteousness of Christ consists with free grace. If our justification be thus purchased by the perfect obedience and satisfaction of Christ, how is it of free grace? I answer, Very well. For,
1. God accepted of a surety, when he might have held by the sinner himself, and insisted that the soul that sinned might die, Rom. 5:8. What was it but free grace that moved him, when the neck of all the elect was upon the block, to allow it to rise up without receiving the fatal blow, and accepting of a Surety in their room? Could any man oblige the Judge to this? God did this freely.
2. God himself provided the Surety, John 3:16. When Isaac lay bound on the altar, God provided the ram for the burnt-offering. What could man have done to get a cautioner when he broke, in the first covenant? Among all the beasts of the field there could not be found an atoning sacrifice, Ps. 40:6. All the angels in heaven could not have afforded a cautioner. But free grace set infinite wisdom on work to find out one, which pitched on the Son of God, Psal. 89:19. So the Father gives his own Son, and the Son takes on man's nature, and pays the debt. What is there here but riches of grace to the justified sinner? So it is God's own righteousness, Phil. 3:9 freely given to us. The which if it had not, as the tree fell, it behoved to have lain for ever.
3. Lastly, God demands nothing of us for it. It is a rich purchase, a dear purchase, the price of blood: but the righteousness and the justification are given to us most freely through faith. That is, we Have it, for Take and have. And the very hand wherewith we receive it, namely faith, is the free gift of God unto us, Eph. 2:8. So that most evident it is, that we are justified freely by his grace.
I come now to make some practical improvement of this important subject.
USE I. Of information. From what is said, learn,
1. That they are poor fools who have slight thoughts of sin and guilt. How many think very little of unpardoned guilt? There is a band lying on their head, obliging them to bear God's wrath for their sin; yet they rest in peace. They are lying under a sentence of condemnation, and know not how soon they may be led out to execution; yet they are at ease. They are drawing on more guilt daily without fear, and so making their bonds stronger. O, Sirs! look here and see the evil of sin, the dreadful nature of guilt. Nothing less could take sin away, and break asunder these bands, than the death of our Redeemer. Behold it in this glass, and be afraid of it.
2. How ill does it set us to have cheap thoughts of pardon! Num. 14:17, 19. 'God forgive me,' is a common word in some people's mouths, set off with a laugh. Most people fancy it is an easy thing to get a pardon. They know God is full of mercy, Christ of bowels, no more ado but to make a confession, pray to God to forgive them, and all is well; as if they might live like lions, and then leap like lambs out of Delilah's lap into Abraham's bosom. But if ever ye get a pardon, ye will change your mind, and find it has cost Christ dear; it is written in his blood, and will cost you broken bones ere ye obtain it.
3. Faith is absolutely necessary, Rom. 5:1. There is no justification without faith, and no access to heaven for the unjustified. While you continue in a state of unbelief, guilt girds you about as cords of death. And till ye believe and come to Christ, none of them all will be loosed, but they will weigh you down to destruction. O then come to Christ, and believe, accept of the Cautioner in the covenant. Without union with him, ye can have no share in his righteousness, and without faith no union with Christ.
4. No sin is so great, but one may be justified from it, if he will come to Christ, and close with him, 2 Cor. 5:21. It is Christ's righteousness upon which a sinner is justified, and that is an everlasting righteousness, a righteousness of infinite value; and no sin is so great but it will swallow it up. There is none so broad but this white raiment will cover it. No guilt so strong but this will break it.
5. Most miserable will their case be, that shall be left to feel their own weight, Psal. 94 ult. He 'shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.' Many see not their need of Christ and his righteousness now: but when that falls on them for their own sin, that fell on him for the sins of those he bare, they will find their punishment like Cain's greater than what they can bear. What the Cautioner was put to in paying the debt of sin, may fright every one with the thoughts of their answering for their own.
6. Lastly, Happy is the case of the justified, Psal. 32:1. They are secured as to their state, no more under wrath, Rom. 8:1. Their eternal salvation is sure, and can never fail, Rom. 8:30. They have got over the gulph of condemnation, and shall never fall therein. Whom God justifies now, he will not condemn hereafter.
USE II. Of trial. By what is said, ye may try your state, whether ye be justified or not. And ye have reason to put this matter to trial accurately and exactly. For,
1. One thing is sure, that every man is once under a sentence of condemnation, Eph. 2:3. Gal. 3:10. Now, what course have ye taken to get from under this? and if ye have been aiming at it, have ye carried your point, or not? No man is carried out of the state of condemnation in a morning dream; most men abide in the condemned state they were born in. O try it, whether ye be brought out of it or not.
2. As your state is in this life in point of justification, so it will be determined at death and the last day, Eccl. 9:10. This life is the time of trial; in the other, the judgment will pass upon men according to what they have been in this world. Now the door of mercy stands open for pardons; but death being once come, there is no more access to a pardon. As the tree falls, it must lie.
3. Men are very apt to mistake their state in this matter. Many draw a pardon to themselves, that God will not set his seal to, and all it serves for is to blind their own eyes, Isa. 44:20. The foolish virgins dreamed very confidently of peace with God; but they met with a sad disappointment. They called themselves the friends of the Bridegroom, but he shut the door on them as on his enemies.
4. Lastly, A mistake in this point is very dangerous. It makes people let the time of obtaining a pardon slip, as fancying they have it already. The foolish virgins might have got oil to their lamps, if they had seen the want of it, ere it was out of time. And thus it brings a mining surprise, while people sleeping to death, in their dreams of peace, are awakened by the noise of war that God will have with them for ever and ever, without any more possibility of truce. Now, ye may try it by the following things.
1. Have ye been apprehended, sisted before God the Judge, and brought to a reckoning of your sins? No man gets out his absolviture before the Lord, till he appear and answer to his libel. This is necessary to make the sinner flee to Christ; for this end the law was given, and for this end it is brought into the conscience, Gal. 3:24. That state of sin which the soul never was made truly sensible of, does without doubt continue. They that never saw themselves in a state of condemnation are to this day under it. To what end should one have looked for healing to the brazen serpent, that were not stung with the fiery serpents? If the law has not had this effect on you to let you see your sin, and stopped your mouth before the Lord, ye are not come to Christ for justification. But if ye have seen your sin and state of condemnation by nature, and so have fled for mercy to Jesus Christ, then ye may conclude ye are justified.
2. I would ask you, Have ye been carried freely out of yourselves to Jesus Christ for righteousness, renouncing all other confidences in whole and in part, Phil. 3:7, 8? There are many who, being convinced of sin, fall down and beg pardon, and hope for it upon their prayers, repentance, and reformation: but they never consider how the law shall be answered by a perfect righteousness. But the justified person sees, that there is no pardon to be got, without a righteousness that will satisfy the law, and that no work of his can do that; therefore he lays hold on Christ for his righteousness, and pleads that for pardon. They unite with the Mediator by faith, and so he spreads his skirt over them. They get in under the covert of the Mediator's blood, and place their confidence there, believing that it is of sufficiency to shield them from wrath, and trusting upon his righteousness for that end, Phil. 3:3. They continue not in mere suspense, James 1:6, 7 but so wrestle against doubting, as to cast their anchor, and lay their weight for eternity, upon the righteousness of Christ.
3. The dominion and reigning power of sin is broken in the justified, Rom. 6:14. Where the condemning power of sin, is removed, its reigning power is also taken away. If the condemned man get his remission, he is taken out of his irons, his prison, and the jailor's power; and so the pardoned sinner is no more taken captive by Satan at his will, 2 Tim. 2 ult. Will the liar lie on, the swearer swear on, the drunkard drink on, the formalist still hold on with his mere form of godliness, and hope that God has pardoned him? No; let no man deceive himself. Those chains of reigning lusts that are still rattling about thee, declare thee to be yet a condemned man, Rom. 8:1, 2. Doubt ye not but if ye were justified, ye would be washed? 1 Cor. 6:9, 10, 11. To pretend to the pardon of sin which thou art still living and going on in, is practical blasphemy, as if Christ were the minister of sin; it is a turning the grace of God into licentiousness, which will bring a heavy vengeance at length. But if the reigning power of sin, be broken in thee, thou art a justified man; it is a sign thou art healing, when the strength of the disease of sin is abating.
4. Habitual tenderness of conscience with respect to sin, temptations, and appearance of evil, is a good sign of a justified state, Acts 24:16. Burnt bairns dread the fire; and the man who has brought himself under a sentence of death, if he escape it may be thought, he will beware of falling into the snare again, Isa. 38:17 compare ver. 15. Justified persons may fall into acts of untenderness many a time; but habitual untenderness is a black mark, when people habitually and ordinarily take to themselves a sinful latitude in their thoughts, words, or actions. It is a sad sign that sin has never been made very bitter to them, when they can so easily go into it. It is easy to pretend to tenderness in opinions, and with respect to church-differences; but would to God there appeared more tenderness among us in matters of morality, that there were more sobriety among us, that people who have money to spare, would give it to the poor, and not lay it out in a way that God has so often visibly blasted, or spend it on their lusts; that men would not by their presence or otherwise encourage penny-wed-dings (condemned both by the law of the land and the church,) these nurseries of profaneness, which have so often among us left a stink behind them in the nostrils of truly tender persons, and before a holy God. I would recommend to you the apostle's general rule, Phil. 4:8. 'Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.'
5. Lastly, The fruits of faith in a holy life. We are justified by faith without works; but that faith that justifies is always followed with good works, Acts 15:9. If the curse be taken away, under which the soul remains barren, it will becomes fruitful in the fruits of the Spirit, Gal. 5:22, 23. Our faith justifies our persons as it receives Christ with his righteousness; but our faith must be justified by our works, i. e. it must be by our good works evidenced to be true faith. Therefore the apostle James disputes against that faith that is without works, shewing it to be no true justifying faith, James 2:17, 18. There is a difference betwixt justification and sanctification, but they are inseparable companions. And no man can evidence his justification without the fruits of holiness. Examine yourselves by these things, what state ye are in before God.
USE III. Of exhortation. This I shall address both to sinners and saints.
First, To sinners yet in the state of sin and wrath. Here is good news of pardon and acceptance with God for you. I would exhort you to be concerned to get out of the state of wrath and condemnation; and while God is sitting on a throne of grace, do not slip the opportunity, but sue out your absolviture from before the Lord in his own way. Take no rest till ye be justified before God through Christ. To make way for this exhortation, I will lay before you the following motives.
Mot. 1. While you are out of a justified state, a sentence of condemnation stands against thee in the court of heaven, and thou knowest not how soon it may be executed, Gal. 3:10. John 3:18 and ult. If thou wert under a sentence of death by the laws of men, wouldst thou not bestir thyself for a pardon, if there were any hope? But, poor soul, thou art under a sentence of eternal death; and yet thou livest at ease. God's law has condemned thee as a malefactor, his truth confirms the sentence, and justice craves execution. All things are ready for it. Psal. 7:12, 13. When thou liest down, thou hast no security that it shall not be executed ere thou arise; and when thou goest out, thou hast no security that it shall not be executed ere thou come in. Only long-suffering procures thee a reprieve one day after another, to see if thou wilt sue out a pardon. But as secure as thou art the sword of justice hangs over thy head by the hair of long-tired patience; and if that break, thou art a dead man.
Mot. 2. A pardon and acceptance with God is not so easily obtained as people generally think. God gives pardon freely, yet none come by it lightly. They that get it, get it so as they are taught to prize the mercy, Mic. 7:18. They that know not the evil of sin nor the holy just nature of God, and that were never pressed with the sense of unpardoned guilt, think it a very easy thing to get a pardon, as if there were no more but to ask and receive. But I would have you to consider,
(1.) The justifying and pardoning of a sinner is one of the greatest works of God. It is a greater work than to make a world. God had no more ado but to say, in the creation, 'Let there be light, &c. and there was.' But when sinners were to be absolved, justice stands up for satisfaction. The truth of God for the honour of a broken law, wisdom is set awork to find out a way how pardoning mercy may get a vent; and for that cause the Son of God pays down the price of blood to buy the absolviture. If God could have absolved the sinner from guilt and punishment by a bare word, how would he have passed by that easy way, and fetched a compass by the blood of his own Son? John 3:16. And after all it is a work of power to be exercised according to the greatness of mercy, Numb. 14:17, 19.
(2.) Sin is the greatest of evils, no wonder it be hard to take it away. It is of all things most contrary to the holy nature of God. Hab. 1:13. When thou goest on in thy sin, thou art engaged against all the attributes of God. It is a daring of his justice, an invading of his sovereignty, a defying of his power, an abusing of his patience, and a despising of his love, mercy, and goodness. It contradicts his will; thereby the potsherds strive against their Maker, and lusts are set up against his holy law. It robs him of the glory due to him from his creatures, and turns to his dishonour. When God had perfected the frame of the world, and made man and all the creatures for his glory, sin entering marred the whole frame, and made the workmanship of his own hands dishonour him. O! is it not a great work then to get a pardon, and all these injuries buried in forgetfulness with a holy jealous God!
(3.) God's elect have endured sad breakings of heart from the time they are made sensible of sin, till they have got their absolviture from it, Acts 2:37. They have known the terror of the Lord, to the breaking of their bones, ere they could get a glimpse of his reconciled countenance. Think ye as light of pardon as ye will, if ever the Lord come to give you a spiritual medicine to cause you sweat out the poison of sin, it will make you sick at the heart, if it bring you not to the last gasp, Isa. 33 ult.
(4.) Lastly, If ever ye get a pardon, there will be an awful solemnity at the giving of it, Psal. 89:14 and it will be a very strong faith that will not receive it with a trembling hand, Hos. 11:10 compare chap. 3 ult. 'They shall fear the Lord,' Heb. 'fear to the Lord.' For God gives no pardons but what are written in the blood of a Redeemer, sufficiently testifying his detestation of the crime; none are got but through the wounds of a Redeemer. So that the very throne of grace stands on justice fully satisfied; and thou shalt be made to say when thou gettest the pardon, as Jacob did of the place where he had slept all night, 'How dreadful is this place! this is none other but the house of God, and this is the gate of heaven,' Gen. 28:17.
Therefore look on it as a matter of the greatest weight, that will not be slightly managed, and to purpose too.
Mot. 3. Consider the dreadful disadvantages that attend an unjustified state. While ye are unjustified,
1. Ye can have no access to God, nor communion with him, Rom. 3:3. Unpardoned guilt is a partition-wall betwixt God and you, Isa. 59:2. It stands as the angel with the flaming sword to guard the tree of life, that ye can have no access to it. It is true, ye may attend public ordinances, and go about private and secret duties; but they are all lost, as to communion with God, in the great gulph of an unpardoned state. Ye cannot have a comfortable word out of his mouth, nor a smile of his face.
2. Ye can have no peace with God, Rom. 5:1. What Jehu said to Joram, God says to every unjustified sinner pretending peace with him, 'What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts, are so many?' 2 Kings 9:22. It is sin that makes God an enemy to the work of his own hands; and while it is not forgiven, there can be no reconciliation. How can they think they can have peace with God whom his law condemns? What peace ye have in your consciences, arises from stupidity and presumption; it is stolen, and is none of God's allowance, Isa. 57 ult. Neither could ye command it, or retain it, if ye saw your case.
3. Ye can have no fruits of holiness. The conscience must be purged, ere one can serve God acceptably, Heb. 9:11. or do any work good in God's sight, 1 Tim. 1:5. Justification and sanctification are inseparable, and a justified state goes before a holy life; 'for to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness,' Rom. 4:5. While a man is unpardoned, the curse lies on him; and it is a blasting withering curse, like that on the fig-tree, that no fruit of holiness can grow where it comes. For it stops the communication of sanctifying influences; and the earth shall sooner bring forth its fruits while the influences of the heavens are restrained, than a soul shall do any good work without the influences of Christ's Spirit, John 15:6.
4. All you do is turned to sin by this means, Psal. 14:1. A soul unjustified, is as a tainted vessel that turns every liquor that is put into it. Hence your very civil actions are turned to sin, Prov. 21:4 natural actions, Zech. 7:6 yea, and your religious actions too, Prov. 15:1. Isa. 66:3. For as the purest liquor put into a vessel for base uses is loathed, so are the best performances of an unpardoned sinner, by a holy God. For whatever they be as to the matter of them, they are selfish and hateful as to the principle end, and manner.
5. Lastly, Hence your accounts are running on every day and moment to the avenging justice of God, Rom. 2:5. Thou art still deeper and deeper in that fearful debt; the cords of thy guilt are growing stronger and stronger. Thy crimes and grounds of condemnation are multiplied more and more; and though it is only dying for all, yet the more thy guilt is increased, the more will be thy punishment. It is true, that every one is sinning daily; but a justified person's debts are not charged upon him for eternal wrath, but temporary chastisements; so that theirs is but an account of pennies, while thine is that of talents.
Mot. 4. Consider the unspeakable advantages of a pardoned justified state. He that is in that state, is a happy man, whatever his case be otherwise in the world, Psal. 22:1.—He may meet with many crosses in a present world, but the white stone given him of God will make him happy for all that, Hab. 3:17. One may be rich, yet reprobate; his portion fat, but his soul lean; applauded on the earth, but damned in hell. These things come from God's hand; and the crown of worldly felicity set on with his bare hand, he will kick off with his foot at length. But a pardon comes from his heart, as an eternal love token, Rom. 11:29. O! let the happiness of a justified state engage you to seek after it. Get into the state of pardon; and,
1. Ye shall have peace with God, Rom. 5:1. Sin is the only controversy betwixt God and a soul; when that is removed, the parties are reconciled, and meet together in peace. God justifying the sinner, lays by the legal enmity he bare to him, while he lived in a state of sin. He pursues him no more with wrath or curse. The heavens that are now black above your heads shall clear up, and ye shall enjoy a pleasant sunshine, if the cloud of guilt were dispelled. O, Sirs! do ye not value peace with God? If ye do, then seek to be in this state.
2. It will bring you other peace besides. Peace of conscience follows upon a justified state. Unpardoned guilt makes a foul and condemning conscience, which gnaws a man like a worm. But when one gets his conscience sprinkled with the Redeemer's blood, and his sin pardoned, the conscience is cleansed, Heb. 9:14. And then it is turned to a good conscience, which sings sweetly in a man's bosom, 2 Cor. 1:12. Yea, ye shall have peace with the creatures, that are at war with the unpardoned sinner, Job 5:23. Having thus gained the favour of the Master of the great family, the servants shall all turn to be your friends.
3. Ye shall have access to God with confidence and holy boldness, Eph. 3:12. 1 John 3:21. God shall no more sit on a tribunal of strict justice to you, with the flaming sword before him; but on a throne of grace, with a rainbow round about it, Rev. 4:3. And ye may come to him with all your wants, complaints, &c. as unto a friend, yea, a Father in Christ, confidently expecting all good things from him, Job 33:24, 26. For being justified, ye have a satisfaction to plead, upon which he can deny you no good thing; ye are cloathed with a righteousness that makes you spotless, and are under a covert, where love and favour shine continually.
4. Ye shall be delivered from the dominion of sin, Rom. 6:14 and be made to bring forth the fruits of holiness, Col. 2:13. As soon as ever the remission is passed the seals, so soon the orders are given to deliver the prisoner, to beat off his chains, and open the prison-door, and set him at liberty. The apostle tells us, that the strength of sin is the law,' 1 Cor. 15:56 namely, the law condemning and cursing the sinner; so that the sinner being under the curse, sin reigns in him with a full sway, as the thorns and briers in the cursed ground. But the law's curse and condemning power being removed in justification, sin loses its strength. And the blessing coming in its room, the soul is made fruitful in holiness. Hence faith's sanctifying virtue is so much insisted on in the word, Acts 15:9.
5. It will take the venom out of your crosses, and the strongest afflictions ye meet with, 1 Cor. 15:55. The venom of afflictions is the curse in a cross; but pardon takes out that. A bee-sting your troubles may have after that, but the serpent's sting shall no more be found in them. A pardoned state sanctifies crosses to a man; and a sanctified cross is better than an unsanctified comfort. A loss with God's favour, is more than an enjoyment with God's wrath.
6. It will sweeten your mercies with an additional sweetness, and make a small mercy more valuable than the greatest earthly comfort an unpardoned sinner can have, Psal. 37:16. Who would not chuse to live at peace in a cottage, on coarse fare, than to be in the case of one under a sentence of death, liberally fed in a castle till the execution-day? A mercy without a pardon will go a short way; the man may cry, 'There is death in the pot,' Mal. 2:2. But a pardon puts a blessing in a mercy, purifies and refines it, putting a stamp of God's good will on it, Gen. 33:11.
7. It will make all things work together for your good, Rom. 8:28. God's wrath and anger against a person mars all to him. It makes every thing work for his ruin: the unpardoned man's crosses are curses, and his good things as well as his evil things work against him, Prov. 1:32. But by the Lord's favour all things shall work through grace to bring the believer to glory. God is for him, who then can be against him? Whether the wind blow on his face, or on his back, it shall forward him to the happy harbour.
8. It is the way to live comfortably, Isa. 40:1, 2. None in all the world have so good a reason to live comfortably as the justified person. He that gets the white stone of the Lord's absolviture, if he can but look on it, his soul may rejoice within him. If all things in the world were going wrong, he has that to comfort him, that God is his friend. However little he may have in hand, he has all the heavenly inheritance in hope. The uncomfortable life the pardoned sinner has, arises from want of consideration; but the more clearly he sees his matters, he will have the more comfort.
9. Lastly, It is the way to die safely and comfortably too. The pardoned sinner may triumph over death and the grave, Rom. 8:38, 39. 1 Cor. 15:55. When death comes to him, he has his discharge, it cannot harm him. As for the tribunal, he cannot be condemned there, for he is already justified. He shall swim safe through these dark waters, for the weight of guilt is removed, he cannot sink in them.
Mot. 5. A pardon is in your offer. There is none of us all under the sentence of condemnation, but may get it reversed, if we will come to Christ, and sue out an absolviture in the Lord's own way, Isa. 55:7. He is a just God we have to do with, but there is a way how pardoning mercy may reach us in a full consistency with justice. The white flag of peace does yet hang out, and the market of free grace stands open. There is an act of grace and full indemnity through Jesus Christ proclaimed in the gospel. Come in, sinners, and take the benefit of it. Why will ye stand out, and despise the King of Heaven's free pardon?
Object. My sins are so great, that I can have no hope of pardon, whatever others may. Ans. Neither the greatness nor the multitude of your sins, nor your backsliding into them again and again, put you beyond the reach of pardon. For observe, I pray you, the foundation of pardon is Christ's righteousness, and that is the righteousness of God, Rom. 10:3. Now, your sins are the sins of a creature; and shall not the righteousness of God be able to remove the unrighteousness of the creature? And it is to all, and upon all that believe, Rom. 3:22 and remember, as the one abounds, the other superabounds, Rom. 5:20.
God is pleased to heap words of grace one upon another to put tempted sinners in hopes of pardon, Joel 2:13. 'Rend your heart and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil,' Isa. 1:18. 'Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.'—Chap. 55:7. 'Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon.' And he has set up many instances of pardoning mercy, that none may despair of finding mercy that will come to him in his own way. Adam, the leading sinner in the world, was pardoned. Manasseh, who gave up himself to the most gross sins of devilry, murder, &c. yet received a pardon. Paul, who was a persecutor, a blasphemer, and injurious, obtained mercy. And the very Jews that murdered the Lord of glory, were pardoned through his blood.
These instances of mercy are indeed abused to the encouraging of sinners to go on in their sin: but they were never designed for that; and it is a dreadful sign, when the very gospel-news of pardon become a trap and a snare. But God designed them for thy encouragement, O trembling sinner, that would fain come to God through Christ for pardon, if thou durst; and by these he bids thee welcome, Eph. 2:7. Come forward, then, and sue for thy pardon.
Mot. 6. The time of pardoning grace will not last, Isa. 55:6. 'Seek the Lord while he may be found, call ye upon him while he is near. Now is the accepted time, now is the day of salvation.' The day will come when God will not be intreated, when abused patience will break forth into fury, Luke 13:24, 25. 'Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are.' Beware lest ye sit your day of grace, and it come to that, ye find no place for repentance, though ye should seek it carefully with tears. Remember those that were bidden to the supper, and shifted, and were excluded, Luke 14:24. Delay no more. A moment's delay may be an eternal loss.
Lastly, I beseech you remember, that your eternal state depends on your being justified now or not. If ye be justified now, ye shall be saved eternally; if not, ye are lost for ever. And how dreadful will the condemnation of those be, who by slighting an offered pardon trample on the blood of Christ, which was shed for the remission of sins!
I shall conclude this use of exhortation with a few directions.
1. Labour to get your hearts wrought up to a deep concern for a pardoned state. And for this cause, believe your miserable state by nature, that ye are once condemned. Take a view of the holy, righteous law, and your innumerable transgressions of it, besides your sinful nature. Look to the flaming justice of God? behold it in the case of the damned, in the case of Christ suffering, and see what a fearful thing it is to fall into the hands of the living God.
2. Go to God in Christ, and confess your sins, and condemn yourselves. Lay them out before God with shame and confusion of face, with their several aggravations. Make a full and free confession, insisting most on those sins that have been most dishonouring to God in you. Acknowledge yourselves justly condemned by the law, and God to be righteous, if he should put the sentence into execution.
Lastly, Solemnly and sincerely accept of Christ in the covenant of grace held forth in the gospel. Receive him with his righteousness, and enter under the covert of his blood. And lay all your guilt over on him, believing his ability and willingness to remove it. And accepting of Christ for justification and sanctification, ye shall be accepted and pardoned.
Exhort. 2. To justified persons. This privilege calls you to several duties.
1. Love the Lord, and love him much, for much is forgiven you. This may be oil to that holy flame, and therefore love will continue in heaven for ever.
2. Be of a forgiving disposition, Eph. 4 ult. 'Be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you.' The same Saviour that brought in remission of sins, binds us to love our enemies. And the bitter revengeful spirit against those we think have wronged us, is a sad sign that our own sin is unforgiven of God, Matt. 6:12. 'Forgive us our debts as we forgive our debtors.' They who have found what a dreadful weight sin unpardoned is, and have at length got it removed, will thereby be helped to forgive.
3. Walk humbly. Ye are justified, but it is by the righteousness of another. Ye are pardoned, but it was procured to you by the satisfaction of a Saviour. Your debt is paid, your discharge is got up; but thanks to free grace, not to you, for it.
4. Bear your troubles and crosses in a world patiently.—Your life that was forfeited by sin is safe by grace; therefore take thankfully any troubles you meet with. For why should a living-man complain, especially one that deserved to die, and yet is adjudged to life?
5. Lastly, Walk tenderly. God pardoning a sinner, dismisseth him as Christ did the penitent adultress, John 12:11. 'Go, and sin no more.' Let not your broken bones be forgotten, but walk softly all your years. And if ye be pardoned, shew it by your holy and tender walk.
ADOPTION
2 COR. 6:18.—And I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
THESE words do hold forth the singular privilege of those that obey the call of the gospel, ver. 17.—'Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.' That call is not a call to separate from a church, but from those that are out of the church, ver. 14. 'Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?' not only from outward visible communion with idolaters, but to separate from the unconverted to inward invisible communion with the family of God, ver 18. In a word, it is a call to come out of the world lying in wickedness, and to join the heavenly society.
There are but two families in the world, and to one of the two every man and woman belongs. One is Satan's family, the other God's. And these are the two terms of effectual calling. (1.) The term from which sinners are called by the gospel; that is Satan's family, which they are born in, Psal. 45:10. And it is made up of all the unconverted world, and fallen angels. These have a dreadful communion among themselves under one head, the devil. That is the family of unbelievers, unrighteousness, and Belial. And to come out of this the gospel calls you, ver. 17. 'Wherefore come out from among them, &c. (2.) The term to which; that is God's family, made up of saints, holy angels, and Christ as the Elder Brother having dominion over the family; he their head, and the head of Christ is God, 1 Cor. 11:3. That is the family of believers, righteousness, and Christ. And to this the gospel calls you to come.
Thus the text proposes a great privilege of those that are effectually called, that is, adoption into the family of God. And here consider,
1. The family they are brought into; it is that of the Lord Almighty. No body needed to adopt, but he that had something to give. The family which believers are taken into is a rich family, seeing the Head thereof is the Almighty, who because he is Almighty can, and because he is a Father will, make his own perfectly happy.
2. Upon whom this privilege is conferred; that is, those who come out of the world and the family of Satan, and answer the gospel-call. (1.) They are aliens, they are by nature strangers to the family they are taken into; they are of an ill house, that is an enemy to the house of heaven. And whatever house men would pitch on, it would not readily be such an one: but free grace takes people from such a house. (2.) But they are separatists from it, they are such as are sick of their father's house, and people that are their own, and come off from it by faith to the Lord upon the gospel-call. Like Ruth, they leave their natural country and kindred, and come to incorporate with that other society.
3. The relation they are put into in God's family. It were much if they of the house of hell might be received into the house of heaven, in the quality of sojourners to lodge a while there; more, if in quality of domestic servants; and more, if in quality of friends: but they are received in quality of children of the family. And as all relation is mutual, upon the one hand, God becomes their Father. That is a kindly word, and that he is to them. On the other, they become sons and daughters. Observe, how particular this promise is, expressly made to both sexes. Whatever privileges in external things men had of old, or yet have above women; yet in respect of spiritual privileges in Christ they are alike. The one are sons, and the other daughters, both children equally dear to our heavenly Father.
4. Lastly, The confirmation of this privilege, and the promise thereof, saith the Lord. If a man or angel had said it, it could hardly have gained credit, that there should be such an adoption. But God himself says it; and it is impious therefore to disbelieve it.
The sum of the words may be comprised in the following doctrine, viz.
DOCT. 'As adoption into God's family is the peculiar privilege of those that are effectually called, so whosoever will comply with the gospel-call, and come away, shall be adopted into God's family: God will be a Father to them, and they shall be his sons and daughters.'
This doctrine has two branches.
I. Adoption into God's family is the peculiar privilege of those that are effectually called.
II. Whosoever will comply with the gospel call, shall be adopted into God's family; God will be their Father, and they shall be his sons and daughters.
I shall prosecute these two in order.
I. Adoption into God's family is the peculiar privilege of those that are effectually called. Adoption follows our justification; and is 'an act of God's free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God.'
Here I shall endeavour to shew,
1. What adoption in general is.
2. What are the parts of adoption.
3. The properties of this adoption.
4. Apply the subject.
FIRST, I shall shew what adoption in the general is.—That we may understand this, we must consider, in the first place, what adoption among men is; and that is twofold.
1. Proper adoption, much used among the ancient Romans and Greeks, was a legal act, imitating nature, introduced for the comfort of those who wanted children, whereby one that was the natural child of another man became the son of the adopter. It was a judicial action done in presence of the magistrate; among the Greeks by way of a testament, signed and sealed in his presence; among the Romans, the adopter, the natural father, and the son, appearing before the magistrate, the adopter taking hold of the son, said, 'I avouch this person to be my son, and I have bought him with this money.' The natural father judicially yielded up his right to the adopter. And the magistrate adjudged him to be the adopter's son. The party being adopted, was made free of the city, and not only taken into the adopter's family, but ascribed into the tribe or fraternity of the adopter. It had place among those that either had no children at all, by their death or otherwise had no lawful children. But the law restrained them that they might not adopt, but in a suitableness to the quality of the adopter; so that a nobleman might not adopt a commoner, lest the dignity of the adopter should be stained by the meanness of the adopted.
2. Metaphorical adoption, which is ingrafting. Thus the stock adopts the branch that is cut off another tree, and put into another branch of it. For as the adopter takes another man's child, and nourishes him as his own; so the ingrafted branch is counted among the natural branches, and partakes with them of the sap of the stock. Hence you may see, that
Divine adoption is an act of God, whereby he does judicially take (and constitute) those that are by nature strangers to him, and none of his family, members of his family, and his own children, giving them the privileges of his children, or of his house as children. And it is twofold.
1. External and federal which is common to the members of the visible church, which is a society gathered out from the rest of the world, the visible family of God on earth, enjoying peculiar privileges, beyond the rest of the world. This adoption belonged to Israel of old, Rom. 9:4. And God owned them as his sons in the midst of Egypt, Exod. 4:22, 23. But now it is extended to us Gentiles, Gal. 3:26, 27. This family has always, since Cain was cast out, been a separated family in the world, chosen out from among the rest; so that they are called 'the sons of God,' Gen. 6:2. And so it is still, and will be to the end.
This adoption, though it is really in itself a high dignity, so that, in comparison of them, the rest of the world are but as dogs to children, Matth. 15:26 yet it is not a saving relation to God. And it may be lost, as the Jews rejected did theirs. Nay one may retain it; and yet his natural relation to the devil remain, as to his internal state, so as he may be lost for ever notwithstanding it, John. 8:44. But this is not the adoption we inquire into; but,
2. An internal and saving adoption, which is peculiar to believers, or those effectually called and converted, which make up the invisible church and family of God on earth, enjoying spiritual privileges, beyond all others without or within the visible church. These are they that are chosen out from the unconverted world lying in wickedness, according to the decree of election, and brought and ingrafted into Christ, and made real members of his body, John 1:12, 13. These God adopts, judicially avouches them to be his sons and daughters, and Satan, their natural father, is obliged to quit his right to them; and they thereby are, and are accounted, no more of his family, but children of God, and have a right to the saving special privileges of the children of his family, Gal. 4:5. Eph. 1:5. Hence,
(1.) Adoption is not a real change of the sinner's nature; but, as justification a relative change of his state. By nature we are in a state of condemnation, but out of that we are brought in justification; and out of the state of alienation from God, by adoption. So that we are no more aliens and foreigners to the family of heaven, but domestics of it; no more the children of Satan, but of God, Eph. 2:19. Our names are enrolled among those of the family; and though a new nature accompanies it, yet adoption itself is a new name, not a new nature, Rev. 2:17 though it is not an empty title, but has vast privileges attending it.
(2.). It is done in an instant, not carried on by degrees. For it is not capable of degrees, and there is no intermediate state betwixt sonship to God and to Satan; but as soon as ever a person believes in Christ, he is justified and adopted: as soon as the soul is married to Christ, she becomes a daughter of the house of heaven, and her relation to that of hell is extinguished, John 1:12. It is true, there will be at the great day a solemn declaration of that adoption, and the adopted will then be perfectly past their minority, and enter to the full possession of the inheritance in their whole man; in which sense the apostle says, 'We wait for the adoption,' Rom. 8:23. 'But now are we 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, for we shall see him as he is,' 1 John 3:2.
SECONDLY, I come to shew what are the parts of adoption. These are two. 1. The receiving the sinner into the number of God's children. 2. Giving him a right to their privileges. That we may the more distinctly take up this, we shall take a view of this whole blessed transaction, from the first to the last, together with the parties concerned in it. And,
1. The adopter is God, and in respect of dispensation the Father, the first person of the blessed Trinity, the Father of our Lord Jesus. For as the work of redemption is the Son's, and the work of our sanctification the Spirit's, so our justification and adoption are the Father's, Eph. 1:3, 5. And hence the Father's love is celebrated in this benefit, 1 John 3:1. 'Behold what manner of love the Father hath bestowed on us, that we should be called the sons of God;' though not excluding that of the Son and the Holy Ghost, who are one God with him, and act their part in this blessed transaction, bringing it about. And because, God is the Sovereign of the universe, therefore he is also the Judge, who passeth the sentence, and adjudgeth the adopted sons to himself.
2. The party adopted is an elect sinner; for it is done in pursuance of God's eternal predestination, and falls on those, and only those who are elected to it from eternity, Eph. 1:5. God from all eternity foreseeing, that though Adam was to be created a son of God in his own likeness, yet he would degenerate, and all his race be born children of wrath, and of the devil, resembling Satan naturally, and prone to obey him, as children do a father, John 8:44 decreed, not to lose the whole race, but to bring a certain number of them into his family again by the way of adoption, the way of natural (Adam's) sonship failing, leaving others to continue in their natural father's house and family. And all these elect ones were known from eternity to God, 2 Tim. 2:19.
3. The natural father is the devil, that enemy of God, John 8:44. His children they are by nature as well as others. He has a great family, one part whereof dwells in the lower house; these are the damned spirits in hell. And of those that are once got thither, there is no more hope nor possibility of their ever getting out of his family. These are entered to the inheritance of their father in almost full tale already. Another part of them are sojourning in the upper house of this world, and that house is very throng with his family. It contains a people that are his, Psal. 45:10. Many entire nations and families are there, wherein there are none but his. Nay, there is a world of men and women he has in this house, 1 John 5:19; and himself is god and father of the family, 2 Cor. 4:4 who all can have no hope of a better inheritance than he has given them, even the wrath and curse prepared for him and his. It is out of this part of Satan's family that the adopted are taken.
4. The suitableness of this adoption to the glory of the Adopter, and to his family. We dare not say, he needed to take this way of furnishing himself with children, as in the case of adoption among men. He was happy in himself from all eternity, in the Son by eternal generation, when there was neither man nor angel in his family. And had all been lost together, his happiness had not been one whit diminished. But we may say, that this device of adoption was a device becoming him, and very agreeable to his glory and family.
His family did originally consist of two sorts of sons, angels and men, (not to speak here of his eternal Son). Angels were the one sort, Job 38:7; man the other, Luke 3:38; the one as well as the other created after his own image in knowledge, righteousness, and holiness. The one were kept in the higher house, the other in the lower. But sin entering among them, many of the family died such a death as quite dissolved the relation betwixt God and them, that they could no more call him Father, nor could he own them for his children. It seized those first of the upper house, and multitudes of them (for in one man was a legion of them) dropt down to the pit, 2 Pet. 2:4. They infected those of the lower house, and they that received the infection from them, conveyed it to all the rest, so that death passed upon all that part of the family to a man, Rom. 5:12. So that here was an empty house made.
This evinces the suitableness of making up the family again, by the way of adoption, which by spiritual death received such a diminution. As also the suitableness of adoption from among men, which the fallen angels have no share in. For since they were not all to be recovered that had fallen, but the justice of God was to be glorified in some of them, it was agreeable to the wisdom of God to adopt men, not fallen angels, since the whole mankind was lost, but not the whole angelic kind. Multitudes of angels stood when the rest fell, but all mankind was lost together.
5. But what shall be done for the law that forbids the staining of the Adopter's honour by the meanness of the party adopted? This was a notable impediment in the way of this device of repairing the family. The Adopter can be no higher, for he is the Sovereign King of the world, the adopted no lower, for they are not only the children of base men, but of the devil, the most miserable creature in the universe. No law could be more strict for the honour of the Adopter than the holy law of God is. And he would by no means overlook it, but magnify it, and make it honourable. What possibility then is there of God's adopting children of the devil in inconsistency with his honour?
Wisdom finds out the way, that is, that they shall be adopted in Jesus Christ, Eph. 1:5, 6. Gal. 3:26, 27. And to let you see that this way makes it consistent with the honour of God to adopt those that by nature are children of the devil, consider three things in the mystery of Christ.
(1.) By the incarnation of the Son of God, the human nature is dignified and nobilitated, raised to a pitch of honour even above that of the angels, Heb. 1:13. So the Son of God partaking of human nature with the elect, owns them as his brethren, by virtue of their common human nature, Heb. 2:11, 12. And for this very cause he did become man, ver. 14 which takes away the impediment arising from the meanness of the adopted, it being very agreeable to God's honour to adopt those for children who were of the same nature with his own Son, i. e. of human nature. For the Son of God, to make way for this adoption, took to himself a holy human nature, into personal union with his Godhead. Hence,
(2.) The man Christ is the Elder Brother in the repaired family of heaven, Rom. 8:29 the first of the human nature having interest in God as a Father, after the extinguishing of the first relation by creation. So that the elect drawing to him, as one betwixt whom and them there is a natural bond of the same human nature, way is made for their adoption through him, in consistency with the honour of God.
(3.) By his obedience and satisfaction he purchased their adoption, with all other privileges to them, Gal. 4:4, 5. And his natural bond with them gave him a direct interest to redeem them as being their near Kinsman. So law and justice can have nothing to object against the adoption. Thus by Jesus Christ, the glorious device of repairing the family of heaven in the way of Adoption is made practicable. But how shall it be executed? Why,
6. Our Lord sends his messengers, ministers of the gospel, out into the world among those of Satan's family, to proclaim the offer of adoption unto them, that whosoever of them will leave their father's house and people, shall be adopted into the family of heaven. This is offered to them and it is pressed upon them by many arguments and intreaties to accept and come away. By their mouths the Lord cries to them, 2 Cor. 6:17, 18. 'Wherefore come ye out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.' Psal. 45:10. 'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house.' They expose the nakedness of their father's house to them. They tell them, that he is a cruel and deceitful father, John 8:44 that he treats them as slaves, not as sons, 2 Tim. 2 ult. that the entertainment of his house is wretched and beggarly, that they have nothing to eat but dust with the serpent, or husks with the swine; that their work is base, fulfilling the desires of the flesh and mind; the wages, death; and that he has no inheritance to give them but what will make them eternally miserable. On the other hand, they commend the family of heaven, the Father of the family, the entertainment, the work, wages, inheritance, &c.
Hereupon the father of the family rages, and stirs up the children against them and their message. Sometimes he raises the family against them, and all that take part with them, and they set upon them violently, and knock them down, and despitefully use them, by persecutions, &c. so that many have lost their lives in the cause, for presuming to disturb that family. When he cannot get that done, he teaches them to stop their ears, that, if they must speak, what they say shall not get access into their hearts, Psal. 58:4, 5. And thus the most part of the family get a deafness that abides with them, and grows more and more to their dying day, and they are never cured of it.
7. But unto the elect among them God sends his Spirit, which opens their ears, awakens their conscience, and rouses them so, that they can no longer miss to hear, and understand too, what concerns themselves and both the families, Job 36:10. And then that makes deep impression on them, which the rest of the family do not at all regard; that makes them wake, while their brethren about them are fast asleep. They see the fire of heaven ready to fall upon the house, see through the murdering designs of their father; they see how they are entertained but with vain hopes, and deluded, in that upper house for a while, till he may get them conveyed into the lower house. And so they set off to come out from among them, and be separate, that they may be received into the family of heaven. But,
8. Then their natural father bestirs himself with all his might to stop their coming out from that family, and that separation. He will set their brethren on them, whereof some will try to mock them from it, others with serpentine wisdom gravely to advise them against the fancy; others which is most dangerous, to entangle them in the work and entertainment of their father's house. Himself will attack them with flatteries, spread out his baits and allurements of temptation, promise them peace, allow them an indulgence, not to be so hard put to it in his work as before, change their work from the coarser to the finer, represent the family of heaven in base colours, that there is no liberty there, but they are pent up to intolerable strictness, &c. But if that will not do, he will fall on them with rage, and tell them, that there is no room now in the family of heaven for them, that they have been too long among them to come out and be separate now; that they are his, and he will not part with them, and therefore they may give it over. And thus, by the flatteries or the rage, some are prevailed with to turn back again, and settle down again in their father's house, like Orphan returning to her gods, after she had set off from them, Ruth 1:15. But,
9. The Spirit of Christ presses forward the elect, and determines them to seek to be received into the family of God, John 6:45. He is to them a Spirit of light and faith; thereby they discover that there is some hope, concerning their case, that even they may be received into the family. So they that are effectually determined to leave their father's house, not to stay there, come of them what will, to come to the Lord and sue for reception, not to depart, if they should die at his door.
10. Hereupon the soul comes away to Christ, the elder brother of the family, and of our nature; and joins himself to him by faith, and is received, John 6:37 takes hold of the offer of the marriage-covenant, and consents to the spiritual marriage with him who is the Heir of all things, and the Son of God, and so becomes his by a marriage-tie, Cant. 2:16. The soul drawn by the Spirit to him whose name is the Branch, is put into that branch, being cut off from the natural stock, and knits therewith by faith. Thus the soul is united to Christ, justified, and reconciled to God, and set beyond the reach of the curse.
11. Lastly, Upon this follows the adoption of the believer, who new has received and is ingrafted into Christ, John 1:12. Being brought out of the state of condemnation by justification, he is further dignified by a reception as a member into the family of heaven.
(1.) The Lord Jesus presents unto the Father, the Adopter and Judge, the party to be adopted into his family, Heb. 2:13 as Joseph did Ephraim and Manasseh to Jacob. And he presents him for adoption, as one that, though by nature he be of a strange family, yet is now his own child by the spiritual birth, being born of his Spirit. As an elder brother, he presents the believer as his brother by common human nature; and as the head and husband, presents the soul as his spouse by marriage-covenant. He pleads his purchase of believers by the price of his blood, and their actual relation to him; and that therefore in fulfilment of his Father's decree, they be adopted by him, Eph. 1:5.
(2.) The natural father, the devil, upon the account of the purchase made of his child by Jesus Christ, and the child's lawful renouncing of his power and family, and coming unto Christ, is obliged to renounce and give up with him, as no member of his family any more, though sore against his will. If he appear in this judgment to defend his own interest, as Satan stood at Joshua's right hand to resist him, Zech. 3:1 the Mediator stops his mouth, as ver. 2. 'Is not this a brand plucked out of the fire?'
(3.) Lastly, The Father of our Lord Jesus, for the sake of his Son, receives the believer into the number of his children, saying in effect, As the man Christ and the angel Gabriel, ye are mine, and shall be mine; and as a Judge, he adjudges the believer to be his child, and the relation betwixt him and his natural father extinguished, Isa. 49:24, 25 as having purchased them with the blood of his dear Son; and farther gives them a right to the privileges of his sons.
Thus is the glorious benefit brought about, by the Father, Son, and Holy Ghost, and the elect soul adopted into the family of heaven. And this consists of two parts.
FIRST, The adopted are received into the number of the sons of God. God becomes a Father to them, and they his sons and daughters. His family consists of many children, each one for holiness and happiness illustrious; all resembling, what indeed they are, the children of a king. They are taken by adoption out of the black number of the devil's family, consisting of devils, damned spirits, and an unconverted world, bearing the devil's image. And they are taken into the blessed number of the sons of God, whereof his family consists. And who are they that make up that number?
1. Jesus Christ the Son of God by eternal generation, who has taken on our nature, and was declared the Son of God by his resurrection, Psal. 2:7. He is one of the number they are received into, and therefore is not ashamed to call them brethren, Heb. 2:7. And who can recount the dignity of being of that number, whereof he is one; he who is the brightness of his Father's glory, the luminary of heaven, Rev. 21:22 whose splendour is greater than sun and moon? He is the chief of that number, the eldest brother, not only in respect of men, but of angels. To him belongs the dominion, priesthood, the blessing, and the double portion. And it is fit, that while we reckon him one of the number, we notice well his preeminence over all the rest, remembering the dignity of the eldest brother.
(1.) The dominion is his, the supremacy and royalty belongs unto him, and our Father has solemnly invested him therewith, Psal. 2:6. Though all his brethren are the children of the King, yet he alone is the heir of the crown. On this Lion of the tribe of Judah the kingdom is settled, and the sceptre is given him over all the glorious family of his brethren, who are in number as the sand of the sea, Col. 1:18. Him must all his brethren praise, to him must they bow down, Gen. 49:8. Heb. 1:6. The sceptre put into his hand shall never depart.
(2.) The priesthood is his. In him the crown and the mitre both meet together, Zech. 6:13. 'He shall sit and rule upon his throne; and he shall be a priest upon his throne.' God hath given him an eternal and unchangeable priesthood, confirmed by an oath, Psal. 110:4. He hath offered his sacrifice, and gone into the holy of holies in heaven with the blood of atonement. He hath redeemed men and confirmed angels, being made their head, Eph. 1:10. Whatever sacrifices we have to offer, God saith of Christ to us, as of Job to his friends, 'Go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you; for him will I accept,' chap. 42:8. For to him it belongs to offer for the family.
(3.) The blessing is his. Though all the children be blessed, yet the eldest brother had a peculiar blessing allotted to him above all the rest. Therefore said Isaac, 'Thy brother hath taken away thy blessing,' Gen. 27:35. So our Lord Christ hath received the peculiar blessing of his Father, Rom. 9:5. He is the fountain and storehouse of blessing to all the family. Others receive the blessing in the capacity of a vessel to serve themselves, he in the capacity of a fountain, to shed abroad unto others. And they whom he blesses shall be blessed indeed.
(4.) Lastly, The double portion of our Father's goods is his, as that is understood, 2 Kings 2:9. The greatest fulness that ever any had was never comparable to him, who is anointed with the oil of gladness above his fellows, Psal. 45:7. Whatever portion of the Spirit men or angels are partakers of, it is still by a certain measure; but God giveth not the Spirit by measure unto him, John 3:34. For the fulness of the Godhead dwells in him bodily, Col. 2:9. And accordingly his glory in heaven is without a parallel among his brethren, who shall all be glorious: but they receive and borrow their light from him, he gives it, Rev. 21:23.
2. Angels, the sons of God by creation, Job 38:7. They are of this number, and are an innumerable company of pure, and spotless, and glorious spirits, all sons of the house, with whom the adopted are fellow children of God, Heb. 12:22. The angelical nature in itself is far more honourable than man's, seeing they are pure spirits, not clogged with bodies, as we are; therefore says the Psalmist of man, 'Thou hast made him a little lower than the angels, Psal. 8:5. And they have never been polluted with sin, as we are. Yet they own themselves the brethren of the adopted saints even in this life. Nay, they are content to be ministering spirits to them, even as the grown children of a family are employed to take care of the little children, their brothers and sisters, not capable to take care of themselves, Heb. 1 ult.
3. Lastly, The saints in heaven and earth, sons of God by regeneration and adoption, Eph. 3:15. The saints on earth are the excellent upon it, more excellent than their neighbours. And as soon as one is adopted of God, he has them all for brothers and sisters; and so there is a special love among them, as betwixt the children of one family, 1 John 3:14. Nay, they are in the same relation to the saints in heaven, and incorporated with them, Heb. 12:23. Though they are very far above us, yet we are children of God as well as they, as the little ones are as truly of the family as the sons of perfect age; and as that part of the family that dwells in the lower rooms, as well as those that are advanced to the higher.
This is that glorious number the adopted are received into; with these they are counted. All these have one and the same Father, God, John 20:17; the same elder brother, Christ; and do all make up one family, whereof the elder brother is the head, whose head is God.
USE. Sue for this adoption, and for being received into this number; and for this cause come out from among the world lying in wickedness, and be ye separate. There is a feast before as made for the children. It is a sad token for people never to partake of the childrens' bread, but ever to stand at a distance as strangers to the family: and what concern can there be in the spirits of these for the privileges of God's invisible family, that have no concern for the privileges of his visible family on earth? On the other hand, it is dangerous to intrude among the children, while one is not of the family; to come in among the children of God at the Lord's table, while they are not come out from among the children of Satan.
This adoption is in your offer. Ye that are of the black number this day, may be received into this number so honourable and glorious. If ye believe these things, they cannot but move you to come away, and join yourselves to the household of God.
SECONDLY, They get a right to the privileges of the sons of God. These are great privileges, even agreeable to the dignity of the family they are taken into. I shall lay these before you, to move you to seek to partake of this benefit.
1. A new name, Rev. 2:17 and 3:12. God's name is put upon them; and what is that, but, as it is in the text, their old name is for ever laid aside: they are no more called children of the devil, but the sons and daughters of God. They are called of God sons and daughters, Heb. 12:5. Let the world call them what names of contempt they will, God will call them by most endearing and honourable names, as his treasure, Exod. 19:5; his jewels, Mal. 3:17. See the whole Song of Solomon.
2. The Spirit of adoption, Rom. 8:15. That is the spirit of the family of heaven, a noble and generous spirit, a spirit of love to God, and confidence in him as a Father. Hereby they are enabled to call God Father, and that is more worth than a thousand worlds. The rest of the world call him Lord, the hypocrite Master; but the believer may call him Father, at all times, in all the changes of his dispensations; for Abba is a word that, read it backward or forward, is still the same. He disowns others' pretences to this, John 8:41, 44; but he presses it on and teaches it his own, Jer. 3:4. 'Wilt thou not from this time cry unto me, My Father?'
3. Access to God and communion with him. They may come farther in than others, come forward with holy boldness, when others must stand back, Eph. 3:12. God as a Father is familiar with his children, allows them a holy confidence with him, as children to pour their complaints into his bosom, and tell him all their wants. And never did a father take so much delight in his child's talking to him, as God, in the prayers of his people poured out, by virtue of the Spirit of adoption, Prov. 15:8. Cant. 2:14.
4. Special immunities and freedoms. King's children have great immunities, Matth. 17:26 but God's children the greatest of all. While others are condemned men, slaves, servants at best; the children are free. They are freed from the law as a covenant of works, the yoke wreathed about all others' necks. Others must work for their living, and must die, if they cannot gain life thereby: but their life is given them without it, as children. They are free from the curse, which is clapt on others, upon every breach of the law, Gal. 3:10; but their breaches may bring on them a cross, but by no means a curse, ver. 13. They are free from the hurt of every thing in the issue, Luke 10:19; while others are liable to be worsted by the best things, they shall not be so, Rom. 8:35, 38, 39; but bettered by the worst things that befal them, ver. 28.
5. God's fatherly love and pity. The little children, while in this world are liable to many infirmities, and he distinguishes their weakness from wickedness and pities them, Psal. 103:13. And the elder brother is touched with a feeling of them, Heb. 4:15. No bowels are so tender and lasting as God's towards his children; no mother so tender of the fruit of her womb as God is of his children, Isa. 49:15. When he corrects them, he does it with a fatherly reluctance, Lam. 3:33. When he gives them a frown or a rough word, his bowels yearn towards them, and their relentings go near his heart, Jer. 30:20. His anger is soon over, in comparison of the cloud of wrath that abides on others, though they are ready to look on it as a kind of eternity; but his returning mercies are lasting, Isa. 54:8. And from this pity many times he spares them, when otherwise they would heavily smart, Mal. 3:17.
6. Protection, Prov. 14:26. They are in danger while they are here, from the devil, the world and the flesh; in danger by temptations to sin, by calamities; but God sets a hedge about them, which neither devils nor their agents can break over, but as he opens a gap by his permission for their trial, Job 1:10. In all cases they have a Father to run to, both able and willing to protect them, Psal. 90:1. When they fall into the hand of their enemies, they are mercifully delivered, and never left with them, Psal. 37:14. And at length he will set them beyond all danger, Rev. 21:25.
7. Provision, 1 Pet. 5:7. He provides for their souls, Psalm 84:11. And since he is the God of the whole man, he provides for their bodies too, both food and raiment, Isa. 33:16. Matth. 6:30, 32. Come what will, God's children shall be provided for; for he that feeds his birds, the ravens that cry, will not starve his children. Though he will not make provision for their lusts, he will make provision for their necessities, Psal. 37:3.
8. Seasonable and sanctified correction. What is a proper punishment and a sign of wrath on others, is a privilege to them, Heb. 12:6. It is a special benefit of the covenant of grace, proceeding from God's fatherly love, Psal. 89:30–32. Some smart more for a whorish look after an idol, than others for giving themselves a full swing in their evil way; some more for deadness and indisposition in prayer, than others for neglecting it altogether, &c. For a small fault in a child whose education the father has a peculiar concern for, will be more severely checked than a greater in a stranger.
9. Lastly, An inheritance and portion, according to their Father's quality. They are heirs of God, and joint-heirs with Christ, Rom. 8:17. So all is theirs, grace and glory. Their portion will never fail, but tell out through eternity, when the portion of worldly men shall be at an end, 1 Pet. 1:4. Their Father gives them of his moveables, as he sees meet; but their inheritance is not moveable, Heb. 12:28.
THIRDLY, The next thing is to shew the properties of this adoption.
1. It is a precious and costly relation. There was a price, a great one, paid to instate the sinner in this privilege. What the chief captain said to Paul in another case, 'With a great sum obtained I this freedom,' Acts 22:28 a child of God may say concerning himself, though he paid not that sum himself, Gal. 4:4, 5. The Son of God, Christ, bought them by his obedience and death. That is the price of our adoption.
2. It is a high and honourable one, John 1:12. As low as we naturally are, adopting grace raiseth us to the highest pitch of honour we are capable of; to be brethren of angels, yea, of Christ, and the children of God. 'Seemeth it a small thing to you to be son-in-law to the king?' said David; but how much more to be the sons and daughters of the King of heaven.
3. It is freely bestowed, Eph. 1:5. There is nothing in the adopted naturally, more than in the rest of their natural father's house, to move God to pitch on them rather than others, so that it is free grace merely that makes the difference. Neither birth, nor beauty, nor parts, can be here alleged, Ezek. 16. Neither was it from indigence, as among men, that God adopted any of the children of men, but from his own bountiful nature: not to bring any additional pleasure or comfort to himself, for he needs none, but to make them partakers of his goodness.
4. Lastly, It is a never-failing relation. Once a child of God, ever so, 1 John 8:35. If a child wander from his father's house, he will be sought and brought back again; so the children of God shall persevere in the state of grace. A servant of the house of heaven may be turned out of doors, and quite leave their master, 2 Pet. 2:1 yea, a natural son may also perish or be lost. So Adam was turned out, so the fallen angels never recovered. But God's adopted children can never fall totally away, Psal. 89:30–34.
USE 1. Of information. Is adoption into God's family the peculiar privilege of those that are effectually called? Then,
1. The gospel-calling is the highest calling men are capable of, Phil. 3:14. It calls men to the dignity of the sons of God. And they that undervalue it shew themselves sons of earth, that know not the things of God. It might draw tears of pity from the eyes God has enlightened, to think how the gospel-call is slighted, as idle tales, how men value themselves on trifles and baubles of this world, and think the compliance with the gospel-call a vain thing: and all this by men whose eyes the god of this world has blinded, 2 Cor. 4:3, 4 who trample on the pearl, because they know not the value of it.
2. The unconverted man is of Satan's family still, a child of the devil, for he is not adopted into God's family, John 8:44. Many a gospel-call has sounded in your ears, sinner, hast thou not come away on the call? then thou art yet a child of the devil, Acts 13:10 and therefore an heir of hell and of wrath. Perhaps thou wilt not believe this, and never couldst: but that is agreeable enough to the blindness of the children of the family of darkness, Rev. 3:17. Whose image dost thou bear? Holiness is God's image, unholiness the devil's. Thy dark heart and unholy life plainly tell the family thou art of.
3. The unconverted man has no right before the Lord to sit down at the Lord's table. It is children's bread, and not to be cast to the dogs, Matt. 15:26. It is true, men that make a credible profession of their repentance have a right before the church; for of the heart in that case men cannot judge. But a token from an angel will not bear out a child of the devil, at God's table before the Lord. God makes this feast for his children; and if God had not children to feed here, it would not be prepared: but wo to those that come in among them, not having sincerely forsaken their natural father's house, and their own people. Will he welcome the children of his grand enemy among his own? No surely. Therefore first comply with the gospel-call, 'Come out from among then, and be ye separate.' Come to Christ, that ye may be entered into God's family by adoption, and then come to his table.
4. Compliance with the gospel-call brings with it a right to the table of the Lord. This do, and ye shall be adopted into his family, and have a right to the privileges thereof. This answers the question, How may we be fitted for the Lord's table? The gospel calls you to come away, forget your own people, and your father's house, the entertainment, work, and business thereof. Give up with all your lusts and idols, receive Christ for your Prophet, Priest, and King; enter into the covenant sincerely. And Christ's Father shall be your Father, and then ye shall be fitted to come to his table, and have the children's portion.
5. A true Christian is more excellent than his neighbour, Prov. 12:26. A godly man is more preferable to a wicked man, than a king's son is to the son of a slave, though in external things the latter may have the pre-eminence. A saint in rags is a child of God, while the wicked laded with honours and wealth is a child of the devil. The former has privileges as far above those of the other, as the heavens are above the earth. O! if this were believed, people would more eagerly pursue after grace than gold, and seek the state of grace more than all the world can afford.
6. See hence the spring of the hatred of the world against the people of God, that has vented itself in all the abuses they have met with from the wicked. They are of opposite families, that will never agree, John 15:19. Hence it is that the love of the brethren is made a sign of a child of God, 1 John 3:14. And to be haters and despisers of them, is a black mark. But look abroad through the world, and ye will see, that if there be persons who hate to be restrained, but can take a latitude to themselves, these are the men. But as for others that dare not go into the same excess of riot, who tremble at the Lord's word, and carry at a distance from the appearance of evil, these are ready to be maligned, mocked, and despised, as men of no spirit, because not of the spirit of the devil's family. Nay, not only is the world's contempt and spite against the children, but against the very servants, whom the world despise oft-times for no other reason, but because they are servants, and concerned in the church, which is God's family on earth. Unlike the disposition of God's children, Psal. 84:10 who say, 'A day in thy courts is better than a thousand: I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.'
7. Lastly, The people of God are brethren, and should live together in peace and unity and love, as brethren. O how unnatural are the jarrings and discords among those that profess to be of the same family of heaven! Our heavenly Father setting his children on their way home together, says, as Joseph said to his brethren, 'See that ye fall not out by the way,' Gen. 45:24. Lay by all feuds and discords among yourselves, forgive as ye would be forgiven. And especially I warn all against approaching to the table of the Lord, in the leaven of bitterness, malice, and revenge, keeping up their quarrels. It is a feast for the children of the family, sealing our communion with one another; a seal of the pardon of sin, and reconciliation with God, which we cannot have unless we forgive others from the heart, Mat. 6:15. Therefore remember, that 'if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift,' chap. 5:23, 24.
USE II. Try whether ye be the children of God, adopted into God's family or not. To quicken you hereto, consider,
Mot. 1. Ye were born children of the devil's family; he was your natural father, and there is no middle state betwixt the two families. Still ye belong either to the one or the other. Does it not concern you then to search which of the two ye are now of; whether ye be come out from among them, or are still living with them, among whom ye were born?
2. This matter is of the strictest weight. Upon the one hand, are the most excellent privileges which it is sad to lose; and on the other, the most dreadful disadvantages, which it is terrible to lie under. They differ as heaven and hell; and indeed your eternal state turns upon this point. If ye be children of God, heaven shall be your mansion; if not, hell your everlasting abode.
3. Many deceive themselves in this point. They call God Father, whom he will never own for his children, John 8:41, 44. They look for the privileges of his children, who will be disowned, as children of Satan. And O what a terrible surprise will that be, to be cast down from the highest hopes to the lowest pitch of despair!
4. Lastly, This trial is at all times necessary, but especially on occasion of the sacrament, 1 Cor. 11:28. 'Wherefore let a man examine himself, and so let him eat of that bread, and drink of that cup To clear this, is to clear your right to that holy ordinance. The children whom God has taken into his family by adoption, he has prepared that table for, and for none else. Others are debarred as none of his family, but of the family of Satan. They are bid welcome as his own children, for whose nourishment, growth, and comfort, he has prepared it. Ye may know this by the following marks.
Mark 1. The image ye bear. Children are like their father, and all God's children father themselves. I allude to Judges 8:18. They each one resemble the children of a king. Look to thy own soul, and say as Christ of the tribute-money, 'Whose image and superscription is this?' The image of God may shine more brightly in one than another, in one person at one time more than another; but his image is on all his children, 2 Cor. 3:18. If thou bearest his image, thou wilt be like him.
1. In the head, for there will be spiritual and saving knowledge, Col. 3:10. He is 'the Father of lights,' and his children are 'children of light,' Eph. 5:8. Ye that are yet living in your natural darkness, with whom there has been no morning to put an end to the darkness of a natural state, are yet of the family of Satan; and particularly grossly ignorant ones are so, Isa. 27:11. For though some of God's children may not be book-learned, they are all Spirit-learned, John 6:45. But if God has enlightened your darkness and ye are renewed in knowledge, it is a good sign if ye are let into the knowledge of God and spiritual things, by the working of the Spirit of the Lord on you.
It is true, there is a false light, and a vain knowledge of spiritual things, even in the devil's family; but saving knowledge is, (1.) Solid and humbling, Job 42:5, 6; and the more a man has of it, he is the more vile in his own eyes: the other is airy and windy, 1 Cor. 8:1. Knowledge puffeth up, and makes a man think himself something, when he is nothing. (2.) Lively and sanctifying, John 13:17. When the Spirit came on the primitive Church, Acts 2:3 there appeared tongues like fire: so true knowledge has a heat with it, to burn up known sin, and to burn toward known duty. They know and desire to know, in order to practise. The other is a sort of wild fire, that has light with it, but no heat; meet enough to lead people to the pit, where there is a burning heat but no light, 1 Cor. 8:1. Unholy ministers and professors, that have knowledge, they are like gentlemen skilled in architecture; all the use they have for it, is to tell how a house should be built, and draw the draughts, but they never lay a stone. The child of God is like the mason that learns the trade, to the end he may work in it daily. The former may have more of the theory than the latter, and can talk more rationally about it; but they are not called masons: the latter have more of the practice, so the name is theirs. Even so in spirituals, men not enlightened in the knowledge of God, so as to practise it in works of holiness, are not called of God Christians. (3.) Lastly, Experimental and savoury, Phil. 3:9. The child of God feels the power of truth on his soul. He sees the glory of Christ and religion, and he loves them, and is touched with the overcoming beauty. He feels the ill of sin, and he is put in horror with the deformity of it, 1 Peter 2:3. The other is speculative, unfelt untried, 1 Cor. 13:1–3. They speak of religion as a parrot, without the sense or knowledge of the things themselves, as a man does of war that was never at a battle, or one of sweet spices that he never saw, 1 Tim. 1:7.
2. In heart. Children readily partake of the disposition of their parents; so that as they are like them in the face, they are like them in their manners too. The child of God gets a new heart, Ezek. 36:26. So righteousness and holiness are parts of the image of God, Eph. 4:24. Every child of God is in some measure like David, a man after God's own heart. The heart that was bent to evil, gets a set to the right side; the heart that was enmity against God, is turned to him. So that the soul loves what God loves, hates what he hates, sorrows for what grieves his Spirit, rejoices in what is acceptable to him. These are the upright and pure in heart in a gospel sense, Matth. 5:8.
But some will say, Well, I keep always a good heart to God. Others, Alas! the heart is the worst bit in me, where I can see the least likeness to God. Ans. Many that are first shall be last, and the last shall be first. The heart is both the best and worst bit in man. The best, Prov. 4:23; the worst, Jer. 17:9. And therefore I conclude, that the former sort are none of the children of God, because they are blind, and mistake the worst part of them for the best, the chambers of imagery for the temple of God, Rev. 3:17. Prov. 30:12. The latter sort may be God's children; for that which makes the heart to be both the best and worst part, is, that in every heart of God's family on earth, there is a renewed part, the spirit; and an unrenewed part, the flesh, Gal. 5:17; the one the best part, the other the worst. So that this holds of the children of God; for the best part of an unrenewed man is his life, be it never so bad, his heart is always worse, as the fountain is worse than the stream, Mark 7:21. Now, the child of God, looking on the unrenewed part of the heart, sees the worst bit in him: but if he look to the renewed part, it is the best for all that, better than his life, Psal. 45:13; be it never so good, Matth. 26:41.
The heart of a child of God is a roomy house; and grace and corruption in that heart are like two flitters, one going out of the house, the other coming into it. The outgoing tenant is loath to leave the house, makes no speed to lift his plenishing, but as the incomer lifts it for him to make room for his own. So here lies the one's furniture, there the other's in and about the same house. Even so God's good things that he has in a saint, and the devil's evil things that he has in him, are both to be found in the house of the heart, and standing about the door in the life. In the heart of a child of God, upon the one hand lies God's plenishing, faith, humility, meekness, &c. on the other, Satan's, unbelief, pride, passion, &c.; with this difference, that the latter is nearest the door, and all lifted out of their place, which they sometimes stood in, when they had the house there alone.
But what the differencing mark here of a heart on which God's likeness is, is, that the law of God is written on that heart, Heb. 8:10. This is the peculiar privilege of a child of God. And it speaks three things.
(1.) A heart-approbation of the law. The law of God is holy and pure, condemning all impurity wherever it is found. But a child of God heartily approves of it, even though it strike against his most beloved idols. He approves of it in his judgment, as Just and righteous; and not only so, but in his practical judgment, as good as well as just, Rom. 7:12; which evidences the natural enmity to be broken, and the heart new moulded, Rom. 8:7.
(2.) A heart-inclination to the holy law. There is a principle within the man lying the same way with the law, and bending towards what it directs to, and away from what it forbids, Rom. 7:22. And though there be a contrary principle to this, which thwarts and crosses it, yet the child of God takes part with the former against the latter, and is striving and longing to be rid of it, Rom. 7:24. This is the new set of the heart, given in the new birth, consisting not in bare wishes to be conformed to that law, but in a resolute bent of the heart for it, which will never leave its struggling, till it overcome at last. And,
(3.) An universality in both, Psal. 119:6. It is not some shreds and pieces of the law that the heart approves of and inclines to, but the whole law, in every part thereof to them known, ver. 128. The holy law in all the parts thereof is a copy of the holy divine nature, and it is transcribed into the heart of the child of God, in so far as there are gracious inclinations wrought in the soul answerable to the several points of the law, as the wax bears the impress of the seal, John 1:16. So that try the child of God in his weakest side, this approbation and inclination will be found, Psal. 18:23.
3. In their walk, Eph. 5:1. As children follow their father's footsteps, the children of God follow their heavenly Father. We have had the way of our Father, God, chalked out to us in the way our Lord took, and we must prove our sonship by following his steps, 1 John 2:6. He walked in the way of humility, meekness, self-denial, and heavenly-mindedness; and if we be following his steps in sincerity, conscientiously aiming at these things, it is an evidence we are the children of God.
Particularly, the way of love to men was a notable road of his, which we must follow, Eph. 5:2. A spirit of bitterness, fieryness. and selfishness, whatever men profess, is a black mark, it is so very unlike Christ's way. And although the loving and seeking the good of our friends is so very rare in the world, and people generally hesitate not to return evil for evil, nay, many times working mischief to them that never wronged them; yet the loving of our enemies, as Christ loved his, and doing them good as we have opportunity, is absolutely necessary to evidence us to be the children of God, Matth. 5:44, 45.
Mark 2. By your affections to the family of God. A child of God has child-like affections to the family of heaven. Nature teaches us a special affection to our relations; and the new nature and state teaches the same to the heavenly family, betwixt whom there is a spiritual bond. Try the pulse of your affections, thereby to see your state.
1. A child of God has a child-like love and affection to God as his Father, and to Christ as his Elder Brother. This is a sure mark, 1 John 4:19. They bear a superlative, transcendent love to God and Christ, loving him above all persons, and all things. He is dearer to them than lawful or unlawful enjoyments, Psalm 73:25. And this love will manifest itself.
(1.) In honouring him as a father, Mal. 1:6. A child of God has an honour for him, which the rest of the world have not. He sees a glory, loveliness, and majesty in him above all other, 1 Pet. 2:7 which produces a love mixed with reverence, that makes up the child-like disposition.—These are separated in others. The presumptuous hypocrite seems to have a love to him, but they want reverence, and their pretended familiarity breeds contempt. The unrenewed heart, under convictions of sin and duty, has a slavish fear of him, but no love to him. But the child of God has love mixed with reverence.
(2.) A conscientious obedience to his commands, 1 John 5:3. The father's command is a sufficient bond of obedience on a kindly child; and so is God's on those that are his.—It is lamentable to think of the horrid untenderness and woful latitude that many take to themselves, whose conscience can witness, that God's command, though known, has not the weight of a feather on their consciences, in many things; especially where their own interest is concerned, or in things that are thought light of by the world. But a child of God has weighty thoughts of God's authority, smiles, and frowns, and will rather venture the displeasing of any than his Father.
(3.) In submitting to his chastisements, Micah 7:9. 'I bear the indignation of the Lord,' says the prophet, 'because I have sinned against him.' It is the disposition of a child of God, to justify God under the rebukes of providence, to condemn himself, and turn to the hand that smiteth.
(4.) In his absence from them, and displeasure against them, it is the disposition of a child of God, (1.) To take his absence heavily; so the spouse is heart-sick when her beloved is gone, a thing that many are very little acquainted with, Cant. 5:8. (2.) To justify him in his withdrawings; the soul leaves its complaint on itself, Psal. 22:1, 3. (3.) To long for his return and countenance, with a holy impatience, as Sisera's mother, Judges 5:28. 'Why is his chariot so long in coming? why tarry the wheels of his chariot?' Psal. 63:1. 'O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is.' (4.) To take rest in nothing while he hides his face. Worldly comforts, yea, gospel-ordinances, are sapless without him. Still they say with Job, 'O that I knew where I might find him!' Job 23:3. Lastly, To use all endeavours to find him, as the spouse did, Cant. 5.
(5.) Lastly, In his presence with them, and the outlettings of himself to them. (1.) To be well content in the enjoyment of himself instead of all things, Psal. 4:6, 7. (2.) To be inflamed with love to him, Luke 24:32. (3.) To be desiring more and more of his presence, Cant. 8:6. (4.) To like well the full enjoyment in heaven, Phil. 1:23. (5.) To be loath to part, Cant. 3:5.
And to clear yet more this mark of love to God,
[1.] It is love to God for himself; not only for what he has to give us, as the hypocrite's servile love is; but also for what he is in himself, Psal. 45:2. 'Thou art fairer than the sons of men: grace is poured into thy lips: therefore God hath blessed thee for ever, Psal. 73:25. 'Whom have I in heaven but thee? and there is none upon the earth that I desire besides thee.' They love him in all his perfections, particularly for his holiness and spotless purity, Psal. 97:12. 'Ye that love the Lord, hate evil.'
[2.] They love what is his for his sake. His stamp and image on any thing makes it lovely to them, Psal. 26:8. 'Lord,' says David, 'I have loved the habitation of thy house, and the place where thine honour dwelleth.' Hence they love his truths, ordinances, and people. Which brings to a second particular.
2. He has a love to the brethren of the family, 1 John 3:14. For clearing this mark, consider,
(1.) It is a love to them as such, for the image of God appearing in them. When we love the godly for their godliness, the saints for their sanctity, we love God in them, and so may conclude, 'that every one that loveth him that begat, loveth him also that is begotten of him,' 1 John 5:1. Hypocrites may love saints, because of natural relation to them, their obliging conversation, their being of their way or opinion, and the like: but happy those who love them for naked grace in them, that pick the pearl out of the dunghill of many unpleasing things about them, and kindly love them for that.
(2.) It is an universal love, to all the saints, Eph. 1:15. A child of God will love all who to his discerning bear God's image: not only the saints in gay clothing, but going in rags; not only those that are of our way, but of whatever party they be, if they agree with him in bearing God's image.
(3.) Lastly, The more grace any have, they will have the more of the love of the child of God. The more like our heavenly Father, the more we will love them, since that likeness is the cause of the love.
Mark ult. By your spirit. A child of God has the spirit of the family of heaven; the Spirit of adoption, Rom. 8:15. Now, the Spirit of adoption is,
1. A Spirit of prayer, ib. This casts all prayerless persons that are come to years of discretion, as none of God's children. As it also casts all those, who, though they have a gift of prayer, and use it too, yet are strangers to the spirit of prayer. Now, the spirit of prayer makes spiritual worship, John 4:24; that is, by the Spirit he is helped to praying affections, seeking the enjoyment of God himself in the duty, and has his love, faith, humility, dependence on the Lord's word through Christ, his sense of wants, sincere desire of supply, &c. stirred up in him by the Spirit, Rom. 8:6.
2. A spirit of liberty, not of bondage, ib. The Spirit of adoption carries a man out from the influence of the covenant of works, so that he does not serve God as a slave, merely or mainly for fear of punishment, or hope of reward; but as a son does a father, out of love.
3. Lastly, A noble spirit, that raiseth a man's thoughts, aims, and designs, beyond the little mean things of this world; making him resolute for the enjoyment of God at any rate, and the land that is afar off, Num. 14:24. Those that are of noble families scorn to pursue the mean designs of the inferior sort, having a spirit suitable to their quality.—None are of such a noble extract as the saints are, by their new state: and their spirit is in some measure agreeable thereto.
II. I proceed to the second branch of the doctrine, which is, 'Whosoever will comply with the gospel-call, shall be adopted into God's family. God will be their Father, and they shall be his sons and daughters.'
Here I shall shew,
1. What is the call of the gospel, on compliance with which men shall be adopted into God's family.
2. Confirm the doctrine.
3. Lay before you further the nature of this relation to the family of heaven.
4. Apply the subject.
FIRST, I shall show what is the call of the gospel, on compliance with which we shall be adopted into the family of God. It consists of two parts. It is a call,
1. To leave the devil's family: 'Come out from among them,' Psal. 45:10. Come away from the family ye were born in: leave your natural father, his house, work, and way. Sinners, ye have remained too long at home. Repent now, and be converted. Give up with your old way of sin and sloth: bestir yourselves like true Israelites, and come forth from the land of Egypt, and the house of bondage, from the iron furnace. This is the gospel-call to you.
2. To come away to Jesus Christ, the head of the blessed society, and so put yourselves into the family of heaven, Matth. 11:28. 1 Pet. 2:4. A father, a master, ye must have; and ye are called to change fathers and masters, to take the Lord himself instead of Satan. Join yourselves to the Lord in the covenant of grace. Offer yourselves into the family of heaven, and for that cause accept the offer of the elder brother of that family, taking him for your all, in all his offices. He is saying to you as he did to the spouse, Cant, 4:8. 'Come with me from Lebanon,' &c. He offers to introduce you into his father's house and family, and to get you admitted among the children.
SECONDLY, I shall confirm this doctrine, 'That whosoever will comply with the gospel-call, shall be adopted into God's family.'
1. This is the plain gospel-promise, held out to sinners to engage them to come away, as in the text expressly. It is the Lord's own word, who is truth itself, and whose deeds of mercy and grace are always equal to his word; and ye may with all security venture on it. And it is no more than what was prophesied before to be the effect of the preaching of the gospel, among those that comply with it, Hos. 1:10.—'Ye are the sons of the living God.'
2. All that have complied, and come away, have met with no worse entertainment, than the promise put them in hope of, John 1:12. 'To as many as received him, to them gave he power to become the sons of God.' They were of sundry sorts that received him, some high, some low, some of the greatest sinners, that were grown sinners in the devil's family. But they all met with this entertainment. The apostle John, 1 Epist. 3:1 speaks of this honour as common to all that have believed. And the entertainment they have got before us, was designed for the encouraging of those in after generations to come away, Eph. 2:7.
3. This was the very end and design of the incarnation of the Son of God, his obedience, death, and sufferings, to bring in sinners as children into his Father's family, John 11:51, 52. The repairing of the breach made therein by the fall of angels and men, was laid upon him, as the fittest person: forasmuch as he was by nature the Son of God, he was the fittest to make others sons by grace. Hence he is represented,
(1.) As the first born among many brethren, a first-born in a positive sense, whom other sons were to follow, Rom. 8:29. The man Christ was designed to be God's first-born; and therefore there must of necessity be other men to be his brethren, as children of the same family. Else where is his pre-eminence, dominion, priesthood, &c. if there be no brethren added to him? Now these must be of men taken out of the devil's family, or not at all; for there are none other of Adam's posterity, whose nature he took.
(2.) As a Captain upon the head of the children bringing them home to their Father's house, Heb. 2:10. The glory the saints receive at last, is given them as children and heirs, Matth. 25:34. And Christ is appointed the Captain of those heirs of glory, leading them to their inheritance. Now, these must draw to his standard out of Satan's family, and list themselves under his banner, his army being gathered together by the gospel.
(3.) As one lowering himself to exalt our nature, that we might be capable of adoption into his Father's family, Heb. 2:14. For this cause he took our nature into personal union with his divine nature, that the meanness of the adopted might not be such as to stain the honour of the Adopter.—And now, since the Son of God is also the Son of man, the way is opened for the children of men to become the children of God.
(4.) Lastly, As travailing and bringing forth children unto God. Christ's death-pains were birth-pangs, Acts 2:24.—Well may he call believers Benoni and Nahptali; for his pangs for bringing forth these children put him to strong crying and tears, Heb. 5:7; into an agony and bloody sweat, Luke 22:44; and in the end he died of them. But only they were not in vain, he will have issue by all his labour and toil, as that word signifies, Isa. 53:11. 'He shall see of the travail of his soul.'
What ground then remains to doubt of this adoption, which Christ has been so employed for, and upon which so much of his honour depends?
4. The design of the ministry of the gospel is to bring sinners out of Satan's family into God's by adoption. And therefore they are sent out with that message in the name of the Lord, 2 Cor. 6:17. 'Come out from among them, and be ye separate, saith the Lord.' They are sent to travel betwixt the two families, and persuade sinners to forget their father's house. The Lord does not send out his ambassadors to mock you, but as really as the word of God is truth, if ye comply with their call, ye shall be God's sons and daughters.
5. Lastly, Whosoever shall comply with the gospel-call shall be espoused and married to Christ, and therefore cannot miss to be a child of his Father's family, Hos. 2:19. The gospel-call is the carrying on a treaty betwixt the elder brother of the house of heaven and a child of the house of hell. It is offered to all to whom the gospel comes, and to you in particular, amongst whom the feast of the espousals is providing, Matth. 22:4. It is his Father's good will that this match be made. And therefore whom Christ takes for his spouse, the Father will never refuse for a child of his family.
THIRDLY, I will lay before you farther the nature of this relation unto the family of heaven. The text tells us, that the issue of this adoption is, that God will be a Father to the adopted, and they his children. Now, this may be considered in two respects. (1.) In point of privilege, and this privilege is exceedingly great; but of that we have spoken already. (2.) In point of duty, which the privilege brings along with it; and that I will now lay before you. If ye mind to join yourselves to the family of heaven, remember ye are to be there under the character of sons and daughters of the house, and must resolve to carry yourselves as such; otherwise ye do but mock God, and will ruin your own souls. Lay then your account with this, that God must be a Father to you, and ye his sons and daughters. And this in point of duty implies,
1. Ye must join interests with God's family. As the father's interest is the interest of all the children, so God's interest must be yours, on all hazards, Matth. 16:24. 'If any man will come after me (says Christ), let him deny himself, and take up his cross, and follow me.' There is a continued battle betwixt Christ and his angels, and the devil and his; the peace will never be made. Now chuse what side you will fall in with. Christ is carrying all the family of God on earth away to heaven, in the ship of the covenant, with a design to weather all the storms they may meet with by the way; never to yield to go back to the devil's ground. Are ye content to embark with him on these terms? If so, then say now as Ruth did to Naomi, Ruth 1:16. 'Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God.' If not, better not to put your hand to the plough, than to look back.
2. God must command, and ye must obey without disputing your Father's orders. God says to children, 'Children, obey your parents in the Lord: for this is right,' Eph. 6:1. 'Children, obey your parents in all things: for this is well-pleasing unto the Lord,' Col. 3:20. The same are the laws of the family of heaven, 1 Pet. 1:14. 'As obedient children, not fashioning yourselves according to the former lusts, in your ignorance.' If ye will come in here, leave your own corrupt will behind you, for your Father's will must be yours, Psal. 45:10 and ye must resolve to submit to all the laws of the house. If there be therefore any known duty ye have no mind to comply with, or known sin ye have no mind to part with, venture not in among the children, for ye cannot have the portion or welcome of a child.
3. Ye must give him internal as well as external obedience. Filial affections are due to a father; love, reverence, delight in him, and fear to offend him, Rom. 8:15. A slave or servant will give God the hand, when they do not give him the heart. But if thou be a son, thou must have child-like affections towards him. If thou hast no heart for him, no kindly zeal and concern on thy spirit to please him, thou canst be no child of his. And if thou dost not mind to ply internal as well as external obedience, thou art not for that family.
4. Ye must resolve to imitate your Father, Eph. 5:1. 'Be followers of God, as dear children.' Conform yourselves no more to the world, to follow the way of the multitude, Rom. 12:2 but set yourselves to write after Christ's copy, to follow his example, and to 'walk as he walked,' 1 John 2:6 for 'he has left us an example that we should follow his steps.' Consider if ye be so minded, ye are welcome to the children's table; if not, ye are not fit to come there.
5. Ye and your lot must be at God's disposal, Psal. 47:4. Ye must take what place, and act what part, in the family the Father shall think meet to dispose of you to. The soul that comes to Christ lays his all down at the Lord's feet, Acts 9:6; and if ye mind to come into the family, lay your account with this; for God will not allow his children to carve for themselves, but leave that to him.
6. Ye must submit to correction, Heb. 12:6, 7. The discipline of the house they must submit to who will come into it. The cross ye must be content to take up, if ever ye mind to put on the crown. Lay your account with the ilk-day's cross, and the holy-day's cross: for all the children of God are brought up under it. And they that will refuse the cross, will refuse their part in the family of heaven, since there is no part there without it.
7. Lastly, Ye must resolve to persevere to the end, John 8:35. Ye must take an everlasting farewell of Satan's family, never to go back to your former lusts and idols; but to be the Lord's only, wholly, and for evermore. Never enter the threshold of the house unless ye mind to stay for ever. Be contented to have your ears nailed to the door-posts; for God has said, 'If any man draw back, my soul shall have no pleasure in him,' Heb. 10:38.
Use, Of exhortation. Comply with the gospel-call. Come to Christ out from among them, and partake of this adoption into God's family. Now ye may have God to be your Father, and ye may be his children. Secure this blessed bargain for yourselves now; and put a close to that transaction by sincerely closing with Christ, and giving up yourselves wholly to be the Lord's. I offer the following motives.
Mot. 1. Consider the wretched case of the family thou art of. Whilst thou art not a child of God, thou art a member of Satan's family, John 8:44; and they are a miserable society. They are miserable now, and will be miserable for evermore; for God has sworn that he will have war with them for ever. See the great stroke that will be the decisive one. Matth. 25:41. 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.' Every unconverted man and woman is a child of wrath; that is their heritage from the Lord, which will make judgment their food, and everlasting sorrow their bed. None of them have a garment to cover their nakedness, nor wherewith to pay their debt to divine justice, so wretchedly poor are they; and therefore Christ says, 'Buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear,' Rev. 3:18.
Mot. 2. Consider what a Father God will be to you, the best of fathers. No children are so happy as God's children are.
1. The most honourable Father; he is the King of kings, and Lord of lords. And there are none whose eyes God has opened, but they will value this adoption more than all the fading honours of a world, 1 John 3:1. Moses preferred it to being the son of Pharaoh's daughter, Heb. 11:24, 25.
2. The most loving and compassionate Father. It goes beyond the love of fathers and mothers too to their sucking children, Isa. 49:15, 16. 'Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands, thy walls are continually before me.' What father's love would have made him to do what he has done for his children, even when they were enemies? John 3:16. 'God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.'
3. The most helpful Father, he is able to help in all cases that his children can be in. Are they pursued? he has a refuge for them. Whatever they want, he can give them, for all is his. And if they be held at short commons at any time, it is because he sees it is best for them. When death comes, and neither father nor mother can help, he can; as Psalm 48 ult. 'For this God is our God for ever and ever: he will be our guide even unto death.'
4. The richest Father, that has the best inheritance to give to his children, 'an inheritance incorrupted and undefiled, and that fadeth not away,' 1 Pet. 1:4. He has prepared for them a better country, a glorious city, a palace for their mansion-place; richest treasures of glory. And all these are such as shall never go from them, nor they from them.
5. The wisest Father, 'God only wise.' He is one to whose disposal one may securely resign himself absolutely. He cannot be mistaken in his measures for his children's welfare; and he ever seeks it.
6. Lastly, His children have the best attendants, in their life, Heb. 1 ult. 'Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation?' and at their death, angels to convoy them to Abraham's bosom, Luke 16:22. Yea, himself is ever with them in life and in death, till he bring them where they shall be beyond hazard, Psal. 23:4. 'Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me.'
Mot. 3. Consider the mighty price paid for the redemption of sinners, to make way for them into God's family, Gal. 4:4, 5. 'When the fulness of the time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.' There was no hope of this till the Son of God undertook the work of redemption. And by his precious blood he purchased it for us. O! trample not on the price and purchase of blood.
Mot. 4. Consider what a wonderful thing it is, that there is a possibility of it, that children of Satan may become the children of God. Whoso considers their own vileness and God's greatness, must cry out with wonder, 'Is this the manner of men!'
Mot. ult. It is this day in your offer. The Lord says to you, even to all of you, as in the text, I will be a Father unto you, &c. And ye may have it, and have it sealed to you. But it will not always be so. The day of grace will come to an end.
Case 1. But will ever God set such a sinful and vile wretch as me among his children? Ans. Yes, if ye make not yourselves more vile, by rejecting Jesus Christ. I know nothing can hinder you from adoption, but that, John 3:19. 'And this is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds were evil.' The greatness of your sin will not do it, Isa. 1:18. 'Come now and let us reason together saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.' The multitude of them, Isa. 55:7. 'Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.' Your frequent backslidings, Jer. 3:1, 4. 'They say, if a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me saith the Lord. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?' Come to Christ, unite with him by faith, in the way of the covenant, and God will pardon and adopt you.
Case 2. But I fear I never will be able to carry as a child of God. Ans. Is it thy sincere purpose to labour to conform thyself to the manners of God's house? then he bids thee welcome into his family. He can do for his children, what no other father can do, even transform them into his own image and likeness, and preserve them by his mighty power through faith unto salvation.
THE DIVINE CALL TO LEAVE THE DEVIL'S FAMILY, EXPLAINED AND URGED.*
2 COR. 6:17, 18.—Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
THE sacred feast before us the Lord makes for his own children in the lower house, and for them only. His children that are above need it not. The children of the devil, which all in a state of nature are, will not get the welcome of the Master of the feast to it, for he has made it only for those of his own family. But there is another family that bears the greatest bulk in the world, and that is Satan's: and all the world belongs to one of the two. The apostle tells us there can be no communion or agreement betwixt these two families, ver. 14, 15, 16. But God making up his family of such as are brought out of Satan's, the gospel is sent into the world to invite sinners to desert their natural father's house, promising them thereupon a kindly reception into the family of God, both which we have in the text. Wherein is,
1. The gospel-call to sinners. And that is to come out from among them, &c. And here is,
(1.) The substance of the duty, Come out from among them. This black society, which ye are called to come out of, is that of unbelievers, unrighteousness, darkness, idolaters, headed by Belial, the devil; that is, in a word, the world lying in wickedness; all the unconverted world, which the text and context represents as the devil's family, to which the family of God is opposed. To come out from among them, is to come out of your natural state, to renounce the devil, the world, and sin, and to come to Christ by faith. And that the text aims at no less than this, (though it is pertinently enough applied to renouncing external visible church-communion with idolaters), I think it is evident from this, that adoption into God's family is proposed and promised on compliance with this call, ver. 18. And let men separate as they will, till they make this holy separation, that they can never have.
(2.) The manner of the duty. [1.] Ye must come away freely, and for altogether: Be ye separate. A withdrawing for a time while the relation stands betwixt you and them, will not do; there must be a total separation, by going to the contrary side, and setting up in opposition to them: Be ye separate. Thus the apostle explains, Isa. 52:11 whence this is taken. [2.] Ye must come away cleanly and honestly, taking up nothing of theirs to carry away with you, as Rachael did her father's images: Touch not the unclean thing. Thus God himself calls you away: Saith the Lord.
2. The gospel-offer and promise, on compliance with the call, I will receive you. I will take you in, viz. into my house and family; namely, as children by adoption, having left your natural Father, the devil. Compare ver. 18 which we explained before.
I observe from the words the following doctrine, viz.
DOCT. 'The Lord calls to sinners to come freely and cleanly away out of the devil's family, promising thereupon to take them into his own family, as children of his house by adoption.'
Having at large explained the doctrine of the divine adoption from ver. 18 and applied it in the way of trial, I have chosen further to pursue that design, in a way of exhortation, in the words of this text. To prepare which for application, I shall only,
I. Shew you a few things implied in this call.
II. What this coming out from among them is.
I. I shall shew you a few things implied in this call.
1. Sinners naturally are of the devil's family, John 8:44. Ye are in among them, else there were no need of coming out from among them. The family of Satan consists of devils, damned spirits of men, and all the unconverted world lying in wickedness; in a word, of all those that are not of the family of God. All these are under one head, the prince of devils. And accordingly, when time is at an end, they shall all be housed under one dreadful roof for ever, Matth. 25:41. O! unconverted sinner, thou art a son of the house of hell, (what ever blood run in thy veins), a prison-house, a dark house, a dreadfully miserable house, Matth. 23:15. Never was a child liker a father than thou art like the devil. He is a fallen creature, lying in wickedness; his nature is enmity against God and his holy law; so art thou and thine. And though thou put a fair face on it by a form of godliness, that will not make thee unlike him, who can transform himself into an angel of light. So thou art among them.
2. It is possible thou may get out from among them. Satan has a great family, one part whereof he has in the lower house, in hell; these are devils and damned spirits. If once he get you down among them, ye cannot get out from among them again, but must abide among them for ever and ever. So this call has nothing ado with that part of the devil's family; they are past hope. But there is another part of it in his upper house of this world, who as really belong to his family as the other, 2 Cor. 4:4 with this difference, that as long as they are there, he is never quite sure of them, that as sons they shall abide in his house for ever. The elder brother of the family of heaven, the Lord of his Father's house, has his lower house in this same world, where Satan has his upper one; and he has his Father's commission to fill it out of Satan's family, those of them in his upper house. And for this cause he sends out his ambassadors, ministers, to call in the name of the Lord to them, as in the text, Come out from among them, &c. 'Forget thine own people, and thy Father's house,' Psal. 45:10. They must be in earnest with that part of the family, and give them no rest, because there is yet hope, Luke 14:23 and he has a Spirit that can draw them out effectually, that are farthest in, in the house.
3. Ye will not be carried away from among them against your will. Ye must come away voluntarily, setting down your own feet to make your escape, Psal. 110:3. There is a generation that makes the doctrine of man's impotency too good a pillow for their sloth: they say they can do nothing, and they will do nothing. But if ye were willing to come away, ye would do something for that end; ye would stretch out the withered hand, ye would take the help of Christ's grace offered unto you, ye would take no rest till ye were got away.
4. Ye need not expect to get the good-will of your father, nor of the family, to the parting. The call is directed to you, without noticing them; for it is known, they will never let you go as long as they can hinder you. Therefore you must be resolute and peremptory, in spite of all opposition, to come away from among them, Mat. 11:12. No sooner does one begin to stir out from among them, but he will raise the hue and cry after him. Hell's flatterings and threatenings are all plied to get them back again, and to lay aside their purpose. But ye must stop your ears to them all, and look not behind you, as Lot's wife did, Gen. 19:17.
5. Ye must come out from among them, for good and all. Be ye separate. Come away wholly, come away for ever, Psal. 45:10. Come away, with a sincere purpose never to go back among them, Psal. 80:18. Leave not your heart behind you. Remember Lot's wife, who was turned into a pillar of salt, for the rueful look she gave to what she had left in Sodom. They that come not away thus freely separating from them, they will not go far away, they will not go off the devil's ground: and they will go back again, if the communion were over.
6. Lastly, Take up nothing from among them, to bring along with you: Touch not the unclean thing. There are many who meaning to come out from among them, secure themselves in the devil's snare, and shut the door of the house of heaven on themselves, by the preparation they make for the journey.
(1.) They think they will need something in God's house for their hearts to feed upon. They think Christ's blood will do well enough for their consciences; but to get something to stop the mouths of their hungry hearts, that must have something to feed upon, they bring along with them some of the provision of the house they came from. [1.] Some of the dust they were wont to eat with the serpent: some lust or other, which they have sucked much sap and sweetness out of, and they know not how to live without it, more than Herod without his Herodias, or Judas without the bag, &c. But remember, if ye touch that unclean thing, God will not receive you. Leave it then behind you to the devil from whence it came; it is his proper food, Isa. 65 ult. all the pleasure he has lies in such things. Say ye, 'I have behaved and quieted myself as a child, that is weaned of his mother: my soul is even as a weaned child,' Psal. 131:2. [2.] Some of the husks they were wont to eat with the swine, Luke 15:16; the dry, sapless, foisonless world, that Satan used to dress up to them, as best suited their palate, in the pleasures, vanities, profits, and pomp of it. But touch not the unclean thing, Cant. 4:8; and drop that unclean bulky vanity, and come away. There is no need of any such provision in our heavenly Father's house, that is abundantly provided with the product of the better country, Isa. 55:2.
(2.) They think they will need something on them, suitable to the new house they are coming to, that they come not in among them like hand-beggars. And so they take up the garb of the house they come from; and bring it with them, even the filthy unclean garment of their own righteousness, the loathsome rags of the pretended good that is in them, or about them, to commend them to Christ. But O drop the nasty garment, and touch not that unclean thing, Isa. 64:6. Come away naked and bare, and receive the blessing in the elder brother's clothes, or ye cannot have it. Seek nothing to commend you to him, but your utter misery, vileness and want of all things. The more you bring with you to commend you to him, the more securely ye shut his door on you.
II. The next head is to shew what this coming out from among them is. It is no local motion, but a spiritual motion of the soul; and I give it you briefly in three steps.
1. A hearty and unfeigned willingness to leave them, and to come out from among them. This is the first step. And O what a deal of work is there, ere the sinner can be brought this length! No less than the power of grace is able to bring the soul to this, Psal. 110:3. 'Thy people shall be willing in the day of thy power.' It is a dead grip the sinner takes of his father's house, and he will shift hither and thither ere he let go the grip. It is as death to him to think of parting with his dear lusts, that are to him as a right hand or eye, which neither promises nor threatenings can make him consent to part with, till grace loose the heart. Whosoever then has got the length of this, they have made the first stop, which is the most difficult one.
2. An actual renouncing and giving up with that house, and all that belongs to it. The soul being willing to leave it, actually gives up with it, Job 34:32; renounces its natural relation to that society, their work, their way; resolving, come what will, to stay no longer there among them, it bids an eternal farewell to it. Though a Red Sea appear before such persons, which they know not how they will get through, they are peremptory they will not return to the spiritual Egypt, the house of their soul's bondage. This is the second step.
3. Lastly, A sincere acceptance of Jesus Christ by faith, in the marriage-covenant held forth in the gospel; whereby they take him for all, and instead of all, and give themselves to him, to be his only, wholly, and for ever, Cant. 2:16. There is no interpendent state betwixt the two families, but the soul lifting the one foot, as it were sets down the other. It lets go the hold of its lusts and idols, by embracing of Jesus Christ, not only for a rest to the conscience, but a rest to the heart; and embracing Christ as the one pearl of great price, lets go all that it has. Thus the soul is united to Jesus Christ, and is come out from among them, as one that is married is from that moment no more of her father's house, but her husband's. So the soul, though in the midst of the world lying in wickedness, is no more of that society, but come out from among them, John 15:19.
Now, the souls thus joined to Christ, are by him introduced to his Father's house and presence, and by him adopted as his children, as Jacob did the two sons of Joseph for his sake.
I shall not here stand to confirm the doctrine, since it is very plain from the text, and I confirmed the certainty of adoption into God's family, to those that comply with the gospel-call, the last day; but shall proceed to the application; which I make in the words of the text.
Wherefore, O sinners, 'Come forth from among them, and be ye separate', &c. It is the Lord's call to you this day to come away freely and cleanly out of the devil's family, and the Lord will take you in. Hearken unto this,
1. Ye that have lived all your days at ease in Satan's family, never knew ye were there, and were never troubled how to get out of it. Open your eyes, and know your natural state; see yourselves children of the devil, and heirs of wrath, at length; and sleep no longer the sleep of death, but look about you; see your danger, and come out from among them, and be ye separate to-day.
2. Ye that sometimes have had an awakening, and seen yourselves undone, but have fallen asleep again, and look on that former fright as a dream. Know ye that it was most real, and represented your case to you as indeed it was, and yet is: and Satan it is, who to keep you still among them, deluded you to think that God's armies advancing against you were but the shadow of the mountains. Wherefore bestir yourselves, and come out from among them.
3. Ye apostates and backsliders, that sometimes seemed to make considerable advances in coming out, but now have gone back in among them, and fallen afresh to the entertainment, the work and manners of the house. Our Lord gives you a new call to come out from among them and go on your way again, Jer. 3:22.
4. Ye that are halting, and in a doubt what to do, whether to come out from among them or not. Conscience is pressing you forward, and corruption drawing you back. Something tells you, 'Today if ye will hear his voice, harden not your hearts.' Something else is saying, It is too soon, there will be time enough after this. Know this last is the language ye hear among them that seek the ruin of your souls. Take no heed to what they say, but resolutely come out from among them.
5. Ye that have been often aiming at coming, but never yet have come away freely and cleanly. Make a fair and cleanly separation now, Touch not the unclean thing. Give up with your natural father's house, and have no more to do with any thing that belongs to it. Let no beloved lust be spared. Leave not a hoof behind you, as being minded never to return.
6. Lastly, All that desire for Heaven or the favour of God, in time or eternity, come out from among them. And be still coming farther and farther from them, and nearer to Jesus Christ. I offer the following motives.
Mot. 1. It is a most miserable case to be among them, the true sight whereof may frighten one out of their society. Never could one that was in a den of lions, or beset with serpents, or enclosed with venomous creatures, be more desirous to be from among them, than God's elect to be out of the world lying in wickedness, out of the devil's family, when once the Spirit of the Lord has opened their eyes to see clearly where they are, Luke 15:17, 18. For,
1. There is mot, and never will be, any peace with heaven among them. This is the apostle's argument in the text, ver. 14–17. Sooner shall light and darkness agree, than the two families of heaven and hell. God has declared they are a society with whom he will have war for ever, Isa. 57 ult. Some of the devil's family may be roaring on account of God's felt enmity against them, while others have a profound peace; but the one as well as the other stand for marks to the arrows of God's justice, Deut. 19:19, 20. As long as thou art among them, thou art an enemy to God, and God is an enemy to thee, Rom. 8:7. Luke 19:27. Wilt thou be able to endure this? No; Come out from among them, and be ye separate, &c.
2. There is not, and never will be, any thing pure or clean among them. Touch not the unclean thing, i. e. Meddle not with any thing that belongs to them. For they, and all that is theirs, are unclean and loathsome in the sight of God, Tit. 1:15. As long as thou art among them, thy whole soul in all its faculties is utterly defiled, and so are all thy works, even the best of them; for thou canst do nothing but sin, canst do no good at all, Psal. 14:1. The opening of thy mouth to God in prayer or praise, is but like the opening of an unripe grave; all thy fair promises and engagements to duty, are but abominable deceit, Rom. 3:13. The meddling with God's holy things, see what it is, Isa. 66:3. 'He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that burneth incense, as if he blessed an idol: yea, they have chosen their own ways, and their soul delighteth in their abominations.' For a child of the devil can never please God in any thing, till he come out from among them, and be separate, Heb. 11:6.
3. There is nothing but rank poverty among them, nor ever will be, Rev. 3:17. The best raiment among them to cover the soul's nakedness, is rags, filthy rags. And they must appear before God as their Judge; and that is all they have to hide their shame, and it will never do. The whole family is drowned in debt to the justice of God, and they have nothing wherewith to pay. Sin is the debt, and it will be exacted; and as long as ye are among them, ye cannot have a cautioner, for in the whole family there is not one that is able to answer for it. And there is no forgiveness of the debt, while ye remain among them, Acts 3:19.
4. There is a cloud of wrath hangs above them continually, and abideth on them, and every one that is among them, John 3 ult. While ye are among them, your state is a state of wrath, and ye are children of wrath. There is never a gleam of light or favour towards you, Psal. 7:11. There is never one word of God speaks peace to you. While ye dwell among them, ye dwell under Mount Sinai, that fiery mountain where the curses of a broken law are flying about your ears. And though being asleep ye are secure, ye shall no sooner be awakened, than ye shall see the fearful lightnings, hear the thunders of wrath, and the voice of the trumpet, &c. Therefore I would say to you, as Deut. 1:6. 'Come out from among them; ye have dwelt too long in this mount.'
5. Death reigns among them. See where they sit, Matth. 4:16. 'In the region and shadow of death.' The whole society are a parcel of condemned criminals, John 3:18 that know not how soon the sentence shall be executed upon them; their father the devil ready to be the executioner; they are all in a dying condition, their souls have got their death's wounds, and they are pining away in their iniquity, while in the meantime their eyes are held that they cannot see the preciousness of the Physician. Nay, they are dead already in a spiritual sense; God, the life of the soul, is departed far from them. O! why will ye stay in the congregation of the dead? Come out from among them to the Lord of life.
6. Lastly, They are not to stay in this upper house of the world; they will all be down in the lower house together ere long. The devil's upper house is a throng house now; but the day comes that God will set it on fire about their ears, 2 Pet. 3:10. And then the whole family shall go away together into the bottomless pit, and be all under one roof, so as not one shall remain behind. There are some dropping down to it daily; yet the rest remain secure; but it will not be always so. There was a dreadful cry at Dathan and Abiram's downgoing, Num. 16:34. What a cry will there be, when the whole family shall go down together? Rev. 20 ult. Therefore I would say to you, as Num. 16:26. 'Come out from among them; depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.'
Mot. 2. Come out from among them, and be ye separate; and the Lord will take you into his family, and that in the quality of sons and daughters. Ye have his word expressly for it in the text: and that has been the lot of all that came away before you, John 1:12. And that this may take with you, consider,
1. The glorious society ye shall be taken into, being taken as children into God's family by adoption. The apostle declares this at large, Heb. 12:22–24.
2. I might say much to the commendation of the Father of the family. He is the most honourable, loving, and helpful, and rich father, the wisest father, and he is an immortal father. His children shall never be fatherless; let all the world leave them, they shall have a father to take them up. And while they are under minority, they shall have the best attendants. The elder brother of the family is fairer than the sons of men; and he is of our nature, and will own us as of his flesh and of his bones, Eph. 5:30. And the most loving to his adopted brethren; he died for them while they were yet in the devil's family. And he can do all with his father, having the entire management of the house of heaven, John 5:22. He is a most compassionate and merciful High Priest. The Spirit of the family is a noble spirit, that will spirit you for the greatest achievements; a holy and sanctifying Spirit, that will make the vilest heart holy; a quickening Spirit, an enlightening Spirit. And all the children partake of this Spirit.
3. Ye shall have glorious privileges here; and, among the rest, establishment and perseverance in the family, John 8:35. Come once in, and ye shall never be cast out.
4. Lastly, The full possession of your eternal inheritance in heaven, Matth. 25:34. He will give the kingdom to all his children, sons and daughters. Your elder brother will give you to sit on his throne.
Come out from among them, then, unto Jesus Christ, and so be entered into God's family by adoption. Seemeth it a small thing to you to be children of the house of heaven, to have God for your Father, and ye to be his sons and daughters. Believe this offer of the gospel, therefore, made to you, O children of the house of hell, and close with the offer of adoption into God's family, and receive the seal of it in the sacrament. I beseech you to accept it, nay, I charge you to come out from among them this day, and enter into God's family through Jesus Christ, under the pain of God's eternal displeasure. What ails you at it; the language of the hearts of many will be,
1. They do not like the laws of the house. They think it would be what would take away their liberty, and pent them up to intolerable bondage. Ans. No; Satan's service is slavery, and the worst of slavery. If ye continue in it, your chains will be ever on you; the chains of your lusts are rattling about you now, 2 Tim. 2:26 and the chains of wrath will be rattling about you through eternity, Matth. 22:13. But those of God's family enjoy true liberty, John 8:36. And their liberty shall be enlarged afterward, and be very glorious, Rom. 8:21.
2. They like not the society of the house. They think it is but the peevish silly part of mankind, the scum of the world, that trouble themselves with these things. Ans. No; they are the excellent in the earth, Prov. 12:26. David, a king, thought them so, Psal. 16:3. Why do ye despise them, but because they are of another spirit than the spirit of the devil's family? Remember, that 'not many wise men after the flesh are called,' &c. 1 Cor. 1:26, 27, 28. But I assure you the main quarrel and the ground of this is, ye like not the Father of the family, and therefore not those that bear his image, 1 John. 5:1. However, remember, that the day will come when you will say, O that my soul were in their soul's stead! 'Let me die the death of the righteous, and let my last end be like his.'
3. Lastly, They do not believe any such thing, as that God will make men his sons and daughters. Ans. Then ye do not believe God's word in the text, John 1:12. Christ's death and sufferings must lose their end, Gal. 4:4, 5. But ye will be cured of that, if not before, yet at their receiving their inheritance as children, Matth. 25:34 when unbelievers get their doom.
But there may be some that would fain believe it, and that with application too, that they might come away and partake of it. But Satan and their hearts muster up objections against it; such as,
1. Was it ever heard, that there was an adoption where the party adopting was not childless? Ans. Gods ways are not man's ways. It is free grace only, and not need, that puts the heavenly Father to adopt any of his creatures.—Yet there is a suitableness in it to the divine wisdom. God's family suffered a vast diminution by the spiritual death of children, and thus it is made up again.
2. But how is it consistent with the honour of the adopter to take men as children into his family? Ans. This is provided for by the incarnation of the Son; man's nature is thereby nobilitated. The Son of God became the Son of man, that so the sons of men might become the sons of God, in a consistency with God's honour.
3. But I am afraid God will never take me into his family. Ans. Wherefore, if ye come in by the door, through Jesus Christ? The greatness of your former sins will not hinder it, Isa. 1:18 the multitude of them, 1 John 1:7 your backslidings neither, Jer. 3:22 though ye have been the worst of sinners, 1 Cor. 6:9, 10, 11. In ye must be, or ye perish.
4. But Satan plies me at a terrible rate, so that I think I will never get away out from among them. Ans. When the devil apprehends his time short, he has great wrath.—When the children of Israel were nearest their deliverance, Pharaoh made their bondage hardest. Be resolute, like the lepers of old.
5. Lastly, But I fear I will never be able to carry suitably to the character of one of the heavenly family. Ans. Take Christ for sanctification, put your heart and life in his hand this day, for purifying and managing it, Eph. 5:25, 26. 'Christ loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the word.' Believe the promises of sanctification; look on them as sealed by the sacrament, and conscientiously use the means of holiness.
To shut up all, I testify to every one, that they are undone, for ever, if they come not out from among them, and be separate, and touch no unclean thing; and that there is nothing to hinder your entrance into God's family, if ye be content to come out from among them, and to close with Christ. He will receive you, and introduce you into his Father's family, entertain you at his table, and at length carry you to the upper house, where ye shall be for ever with the Lord.