Part 6
(1.) That to a person's being accepted of God in Christ, there is no working, but believing required; Mark 5:36. For till the person be accepted of God in Christ, he can do no acceptable work. He can yield no savoury fruit till he be ingrafted by faith in Christ.
(2.) That the way to bring sinners to good works, is to bring them to Christ in the first place by faith, that they may be justified and accepted in him. Men may be made proud legalists otherwise, but not evangelical Christians; whited sepulchres, but still full of rottenness.
(3.) That there is very good reason why the good works of unbelievers are rejected, because they are imperfect; and yet the good works of believers are accepted, though they be imperfect. For
besides that the principle, motives, and ends of their works are vastly different, there is a great odds between,
[1.] Their states. The one is the King's friend, the other an enemy; the one the King's son, the other but his hired servant. If a man is pleased with a little piece of service that his own child does him, can the hired servant expect that as little will be taken off his hand? Can our enemy expect the same acceptance of his service, as our friend?
[2.] The desired acceptance. The unbeliever desires his work may be accepted for his salvation; but the believer desires his work may be accepted as only a token of his gratitude to his Saviour, who has saved him already. Can any man rationally think, that as little can be accepted at his hand, for the price of salvation, as may be accepted for an acknowledgment of salvation received?
But further to clear this question, consider,
1. Even the acceptance in point of sanctification, is not for the sake of the work itself, nor for the worker's sake neither; but for Christ's sake, and by the means of his intercession. This is clear from the necessity of Christ's intercession to the acceptance of our works; and that intercession being a pleading of the merit of his own obedience and death; Col. 3:17; Rev. 7:14, and 8:3. It is for the same merit of Christ, that first the believer himself, and then his imperfect works are accepted of God.
2. The sinfulness and imperfections that attend the works of the believer, are not, nor cannot be ever accepted. God is displeased and angry with the dross of sin that cleaves to the believer's best performances; and he never is so well pleased with the good in them, as to accept the ill too. Yea, he may write his indignation against these, when he is pleased with the substance of the work.
3. The main of the accepted work is good, however sinfulness attends it. For the matter of it, it is commanded; for the form of it, it proceeds from a right principle, the love of God; it is done in faith,
and to the glory of God. And this is the work of God's own Spirit in the believer; the weaknesses that attend it, proceed from the believer himself. And such works as are good in the main, God will not reject, for the infirmities that attend them. As for those works even of believers that are not thus good in the main, they are not at all accepted.
4. Christ separates the precious from the vile part, and offers the former perfumed with his merit, unto the Father for acceptance, Heb. 10:21, 22; Rev. 8:3. In every sacrifice there were two very different things, the flesh and the skin and dung. The former came to the altar, the latter never. So Christ separates in a believer's duties that which is from his own Spirit, and that which is from the believer himself puts away this, and presents that to his Father. This was lively represented in the burning of the incense, where the fire being set to it, the finer part went up in flame and smoke, towards heaven; and the gross part, the ashes, remained, and a priest came and carried them away in a golden dish. So is the case here,—the finer part in the saints' services, that which is done by the assistance of the Spirit and in faith, ascends to heaven for acceptance; and the ashes that remain are carried away, in virtue of the free promise, Ezek. 36:25.
5. Lastly, The Father then accepts the precious part for the Son's sake, and for the same sake pardons the guilt of the vile part, the infirmities attending it, Rev. 8:4; Psalm 141:2. The accepted duties go through two hands, first the believer's, then Christ's; their prayers are first said on earth by themselves, then they are repeated in heaven by the Mediator. It is from the second hand only, and on the repetition only, that they are accepted, 1 Kings 8:32; and in the second hand, and on the repetition, they are not so bulky, but better.
II. I shall next give the reasons of the point, That it should be our main concern in our works that they may be accepted of God. Because,
1. As God is the first cause, so he is the chief end of all things; Rom. 11 ult., "For of him, and through him, and to him are all things." So as we are his creatures, our chief end in all our duties should be to please him; as all the waters coming from the sea do return to it again. This was the duty of Adam in the covenant of works, as sure as he was not to have another God, as in the first command; though he was to gain life by his works, which we are not, and therefore it is surely ours much more.
2. Our duties are a matter of gratitude; we owe them to God, not only in point of justice, but thankfulness, for benefits received, creation, preservation, and redemption; Exod. 20:2, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house bondage." We are in debt to him, and we cannot pay, but only acknowledge by small tokens, Hos. 14:2. If we are to offer to a fellow creature a token of our obligation to him, the first question is, What is it that I can give that will be most acceptable to him? How much more should the first question be, What is it that I can give that will be most acceptable to God?
3. God looks mainly to the heart with which a duty is done, and knows whether he gets it or not, 1 Chron. 28:9. Though a servant do well, yet if he hath no regard to his master's pleasure in what he does, it is disobliging; and whatever men do, if it is not their main aim to please God, it is provoking. Our aims may be hid from men; but they are as open to God as our overt actions.
4. Lastly, It is a necessary ingredient in a good work, so that a work cannot be good without it, 1 Cor. 10:31. For such a work is pointed wrong as to the end of it, Zech. 7:5. It is a sacrifice wanting the heart, the thing that God mainly requires and delights in, Prov. 23:26. So whatever we may account it, God will not account it a good work.
I come now to the practical improvement of this doctrine, which I shall discuss in a twofold use, viz., of conviction, and of exhortation.
USE I. This doctrine may serve for conviction, humiliation, and reproof to men, who generally are strangers to it, and at best very defective in it. It may convict men,
1. In point of ill works. These are fruitful in the world, things that are altogether evil, and cannot be good, Gal. 5:19. In the midst of gospellight they overflow, and there is no true repentance for them, because there is no reformation. To such workers I would say,
(1.) How far are ye from regarding at all God's acceptance of your works, who take the liberty to do against the letter of his law, what ye know his soul abhors? The drunkard, swearer, sabbath-breaker, or unclean person, is not so abandoned as to think that these his actions can please God. But the truth is, the pleasing of God is what he is not anxious about, but he is resolved to please himself in his lust, let his Maker take it as he will. What must be the end of these things? Rom. 1:18, "For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness."
(2.) Ye thereby evidence, that it is not the pleasing of God, but yourselves, that ye seek in your good works; and that therefore your ill works and your good works will all go one way, being rejected of God; your swearing and your praying, &c. will be reckoned all one. If it were your main design in one thing to please God, it would be so in all, Jam. 2:10, 11; and therefore since ye do not endeavour to please him in all, know that ye can please him in nothing; Psalm 125 ult., "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity."
2. In point of good works, namely, those that for the matter of them are good, wherein men may be accepted of God, if they rightly manage them. These are of three sorts:—
1st, Natural good works, such as eating and drinking, sleeping, &c. I call them good works, because they are commanded of God, are
necessary to be done, and it would be sin to omit them. They are duties of the sixth command, the neglect whereof is sinful, Col. 2 ult., and one may be accepted of God in them, Rom. 14:3, or rejected of him, Zech. 7:6. Bring these works of ours to this rule, That it should be our main concern in our works, that they may be accepted of God; and how may we stand convicted of,
(1.) Regardlessness of God's approbation and acceptance in these things; having no eye to God in them, but going about them as men without God in the world, or as beasts, Matth. 24:38, without any regard to God's command requiring our use of them, dependence on God for the benefit of them, or design to be strengthened by them for serving God in the duties of religion and our particular calling.
(2.) Dishonouring of God in them. In the way of purchasing them, many an ill shift is made for the belly; and if men can get it, to satisfy the appetite, they are not anxious about their right to it before God, whether it be with a good conscience their own bread, got with honest labour and industry, 2 Thess. 3:12; or whether doing their utmost with their industry, they have a right to it as charitable supply. In the way of using them, without conscientious moderation, by gluttony or drunkenness; a sinful eagerness to satisfy a lust for them; and unfitting themselves for the service of God by them.
It is but a little the time of eating and drinking will last; there is an eternity to be spent without them. If we endeavour to be accepted of God in them while they last, it will be our comfort when we shall for ever lay them aside; if not, the regardlessness and dishonouring of God in them, will be an eternal sting in the conscience.
2dly, Civil good works, which are the duties of men's station, in the common affairs of this life; such as the management of family affairs, the duties of service, of a man's lawful trade or employment. These are good works on the matter, being commanded of God, and in which one is to walk with God, 1 Cor. 7:24; and therein one may be
accepted, Eccl. 9:7, or rejected, Prov. 21:4. Here again men may be convicted of,
(1.) Regardlessness of God's acceptance, Luke 17:28. These things mostly are managed without any eye to God, or to be accepted of him in them. His command and call by his providence unto them is not waited for; or if men have it, yet they do not regard it, to go about their business under a sense of God's command, Eph. 6:7. The Lord is not looked to for direction, but men trust themselves for conduct in these matters, Prov. 3:5, 6. He is not depended on for success, but men are either flushed with presumptuous confidence, or tormenting anxiety as to events, Psalm 127:1. And not God's word is the rule they act by in them, but their own worldly interest or ease.
(2.) Dishonouring God in them. As by pride, passion, and selfishness, which are to be found in people's managing of their family affairs; if they get their business done, there is no concern how their families should serve the Lord. He is dishonoured by the unfaithfulness, dishonesty, eye-service, and perverseness of servants; and dishonoured by the lying, cheating, and injustice used by men in their dealings in their several employments.
These things are but time things either; and all the hurry of worldly business will be hushed ere long; and death will draw the busiest man out of the throng, as clean as if he had never been in it, Eccl. 9:6. It will be your interest to seek to be accepted of God in them; otherwise ye will lay up bitterness from them, that will be lasting when they are gone for ever.
3dly, Religious good works, the duties whether of the first or second table, which are duties of our Christian calling, such as prayer, giving alms, &c. In them also men may here be convicted of,
(1.) Regardlessness of God's acceptance in them. Men proclaim this by their rash approaching to them, without considering what they are to be about, Eccl. 5:1; by their formality in them, satisfying
themselves with the doing of the thing, without any anxiety to get their hearts up to the duty, to do it in a right manner, which is mere bodily exercise, 1 Tim. 4:8; and their carelessness after them, unconcernedness as to their success, when once the task is off their hand, Psalm 5:3.
(2.) Making other things our main concern in them: As, [1.] A name for religion, Matth. 6:2. An unholy heart, that is an enemy to religion at bottom, may be very fond of a name for it. And to advance this empty name, many times good gifts are prostituted, and enlargements in duty, and great performances for God; all of them running in that channel of ambition, to be highly esteemed of men as religious. [2.] Some worldly interest, John 6:26, 27. So it was with Jehu. They will please men for their carnal interest, and do religious duties to please men. Often doth the fear of men go deeper here than the fear of God; and the loss of some worldly interest deeper than the loss of the soul. [3.] Peace in their own minds. There is a conscience within men that will drive to duty, when there is no love to God drawing; so men by such duties rather seek to please themselves than to please God. And, (1.) To keep conscience quiet, while it is quiet; so duties are made a bribe to cause conscience hold its tongue. And certain it is, that many could not live so quietly in their sins as they do, were it not for their duties, as appears from the case of the adulterous whore, Prov. 7:14, 15. This is the reason that publicans and harlots enter into the kingdom of heaven before Pharisees; and Laodicea's case was the most hopeless of all the seven churches. (2.) To still it again when it is roused, Psalm 78:34. Men may be very anxious for comfort by duty, that have no concern for sanctification thereby. [4.] Salvation from hell and wrath, Matth. 19:16–20. One may follow duties on this account, without any love to God, as appears ver. 22, "But when the young man heard that saying, he went away sorrowful: for he had great possessions." Self is a strong motive, and heaven and hell are strong arguments for duty; but the misery is, they seek not God for himself, but for themselves, and so are rejected, 2 Tim. 1:7.
In these duties we are now on our trials for heaven; in a little the sentence will be passed, according to our works. And those who are not now accepted of God in their duties, will then be rejected of God for ever.
USE II. Let it be your main concern in your works, that they may be accepted of God; whether they be natural, civil, or religious. For motives, consider,
1. This is a distinguishing character of one's state, whereby ye will prove yourselves either gracious or graceless. It is a native result of justification and acceptance of one's person with God, to be mainly concerned for God's acceptance of them in their work, 2 Cor. 5:9. So Noah's integrity and uprightness is traced to his justification as the source, Gen. 6:9. For so the love of Christ constrains. Whereas the soul being in a state of enmity with God, natively issues in no concern to please him.
2. God is a great God and King, infinitely above the greatest on earth; he cannot be profited by our services, but requires us to labour to please him in them, Mal. 1:14. He gave us our being, and hath put each of us in our station, and carved out our work for us; whence it necessarily follows, that it should be our main concern to please him, 2 Tim. 2:4. And would men more narrowly consider this, that it is God that has set them their business and station, and consequently, that he will call for the account of our work, it would stir them up to make it their main care in their works, that they may be accepted of him.
3. There is a costly provision of an altar on which our sacrifices of praise may be accepted, Heb. 13:10, 15. There was nothing a sinner could have done, that could have been accepted, had there not been an altar to sanctify the gift. Now it is provided, a crucified Christ is that altar; he by his death has become a proper intercessor for acceptance, both of our persons and our works. How heinous will our
sin be, if we seek not to bring our gift to this altar, for acceptance with God?
4. Whatever good work, natural, civil, or religious, we do, may be accepted of God, as pleasing service to him through Christ, Heb. 13:15, 16. Men are hugely mistaken to think that it is only works strictly called religious, that God accepts as service to him; nay, whatever God calls for at thy hand, as to tend the sheep, as well as to attend his worship, if thou act in it to please him, and offer it to him for acceptance through Christ, it will be accepted, Col. 3:23, 24. It is observable, that the apostle having given that general direction, ver. 17, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus," &c. falls immediately on relative duties, ver. 18, "Wives, submit yourselves unto your own husbands," &c.
5. The example of Christ may be very moving here, Rom. 15:3, "For even Christ pleased not himself." His work was heavy work, but to please his Father he undertook it, set about it, and went through with it, John 8:29, Psalm 40 and John 4:34. And shall not we be concerned to please him in our imperfect works, to please whom Christ laid down his life?
6. If ye be mainly concerned for acceptance with God in your work, ye may expect help from the Lord in it. The waters and rivers run all to the sea, and so they are fed again by the sea, that they never run dry. That work that has God's pleasure for its end will get God's hand to it for its help, Phil. 2:12, 13, Prov. 3:6. The man that slights God in his natural and civil actions, provokes God to leave him in them, Josh. 9:14, and then his own understanding that he leaned to, proves folly. And he that slights God in his religions duties does the same, and his gifts prove a broken reed.
7. Whatever be the success of your work, ye will have solid peace, satisfaction, and comfort, in your having been mainly concerned in your works for God's acceptance, Isa. 49:4. Men are great fools, to promise themselves success on their own wise management of their
natural and civil actions. It has been a truth from the beginning, and will be to the end of the world, that "the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill, Eccl. 9:11. And it is equally foolish to expect the world's thanks for doing them a good turn; for ye will be fair to be disappointed, 2 Tim. 3:1, 2, and look blunt on the disappointment. Nay, such an ill-natured world it is, that it is one to a thousand if they be not heavy on you for it. For, says Solomon, Eccl. 4:4, "I considered all travel, and every right work, that for this a man is envied of his neighbour." But when this is one's main concern, he has what he looked for; 2 Cor. 1:12, "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards."
8. If ye do not thus, your works will be lost; lost with God, and lost for eternity; and if that be, all that ye will find of them in the world, will be little worth, Matth. 6:2. This is our sowing time, good works are the seed; will it not be sad to lose all, so as in the harvest ye have nothing to reap? So it will be, if in this your sowing time ye do not throw in the seeds of good works, and make it your principal concern to look for acceptance with God in them; all ye do will be lost for ever, ye will have nothing to reap in the harvest at the last day.
9. Lastly, If ye do not, your best works will be turned to sin, Prov. 15:8, and ye will be surprised to find so many actions of yours that ye set down in the roll of good works, appear in God's book in the roll of sins; as cockle instead of barley. There is such a thing, Psalm 109:7, "Let his prayer become sin."
For direction in this point, we proceed to
DOCTRINE III. Where there is a willing mind carrying out a man to do and serve the Lord, to his ability, what is so done is accepted of God.
Here I shall shew,
I. What sort of works they are that are accepted of God.
II. How or in what respect they are accepted.
III. Why they are so.
IV. Lastly, Apply.
I. I am to shew what sort of works they are that are accepted of God.
FIRST, They are works done with a willing mind. Wherein we are to consider,
1. What this willingness relates to.
2. What it is.
First, Let us consider what this willingness relates to. This willingness of the soul respects the will of God, as that which the soul is willing to comply with. The will of God is contained in his commands, summed up in a word, 1 Thess. 4:3, "This is the will of God, even your sanctification;" and it is the duty of all of us to be willing to that will of God, 1 Chron. 28:9, and to say as Psalm 40:8, "I delight to do thy will, O my God." Hence,
1. A work accepted of God is a commanded work, required of us by God himself, and not an unrequired work, Rev. 22:14, "Blessed are they that do his commandments." Matth. 15:9, "In vain they do worship me, teaching for doctrines the commandments of men." Therefore,
(1.) Nothing in itself sinful can ever be accepted of God; though people may pretend they have no ill in their mind against God in doing it; yea though they may have a good intention in it to serve God by it, John 16:2. Yet how many do, on these pretences, lie
without any check, and do other ill things? Prov. 26:18, 19, "As a madman who casteth firebrands, arrows, and death; so is the man that deceiveth his neighbour, and saith, Am not I in sport?"
(2.) Nothing, that is not required of God, though it be not in itself sinful, can be accepted of him, Matth. 15:9. For there can be no obedience, where there is not a command; these are relatives. If God command us not, we cannot be said to obey him, nor be accepted of him. Hence, [1.] Will-worship is false worship, and service to God just of men's own devising is not, nor can be accepted; Col. 2:21–23, "Devised of one's own heart," is a brand of rejection fixed on a work, that is not in itself evil, 1 Kings 12 ult. And Saul lost the kingdom on such a work, 1 Sam. 15:21. [2.] Doing a duty not the duty of one's station cannot be accepted, 1 Cor. 7:24. It was a duty to sacrifice, and to burn incense; yet Saul provoked the Lord by his doing the one, and Uzziah was smitten with leprosy for doing the other; because though they were duties, yet they belonged not to their stations. In a well-ordered family, one servant must not take his neighbour's work and post.
2. The command of God requiring the work must be known to the doer; for otherwise men serve the Lord but at a venture, not knowing whether it be his will or no, which can never be accepted, Lev. 26:21. The acceptable work must be done in faith, faith of the command of God, implying knowledge of it, Rom. 14 ult.
The sum of the whole lies here. If ye would have your work accepted of God, ye must (1.) Know it to be a commanded duty. (2.) Commanded to you. The want of either will mar the acceptance, as a duty not proceeding from a willing mind.
Secondly, Let us consider what this willingness of mind is. It is twofold, habitual and actual.
1. Habitual; which is a disposition of the soul to comply with the will of God's commands, arising from the new nature given in
regeneration or the saving change; Heb. 8:10, "I will put my laws into their mind, and write them in their hearts." Psalm 110:3, "Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning." The carnal unrenewed mind is enmity against God and his law, Rom. 8:7. And while that corrupt set abides on the heart predominant, as in all natural men, there can be no true willingness to comply with the will of God. Hence, that any work of ours may be accepted of God, we must be,
(1.) United to Christ by faith, John 15:5. While we continue in our natural state, growing on the old stock of the first Adam, we can bring forth no fruit acceptable to God; for the whole nature is corrupt according to the stock, and so must the fruit be, Rom. 7:5. Particularly there is a reigning refractoriness in the will, whereby the soul is as a bullock unaccustomed to the yoke of God's will. Whereas the soul being in Christ is changed, according to the nature of the new stock, and made willing, 2 Cor. 5:17, and gets his image, opposed to Adam's, 1 Cor. 15:49.
(2.) We must be regenerated, and have our nature changed. The tree must be made good, before the fruit can be so, Ezek. 36:26, 27. How can there be a willing mind for duty, while the will is unrenewed? How can there be new obedience, while one is not partaker of the new nature? The dark mind, the perverse will, and disorderly affections, not rectified by regenerating grace, being all of them opposite to good, shew the want of a willing mind.
(3.) We must have a predominant love to God, 1 Tim. 1:5. This disposeth the soul, by a constraining force, to fall in with whatsoever the Lord requires; and constitutes one's obedience labour of love. And where it is wanting, good things may indeed be done, for some by-ends, and from some by-principles; but there is not first a willing mind.
This is the habitual willing mind, whereby the soul being in Christ, regenerated, and having the love of God dwelling in it, is in such a
disposition to fall in with the will of God, that getting a touch of a particular command, it readily complies therewith in obedience.
2. Actual; which is an actual compliance of the heart, with such and such a particular duty, laid before one at such a time and in such a place; and ariseth from the habitual disposition. The one looks to the whole law; the other to particular commands requiring such and such a particular duty, as of the Corinthians to help the poor saints of Judea. And it implies,
(1.) An approbation of the command of God for the duty. What the Lord by his word and providence requires of the man as duty, he has a love and liking of it from the heart, Rom. 7:12. The carnal heart rises against this and the other command laying such a duty on the man; and he takes it on as a slave does his burden, because he cannot help it. But the willing mind has a liking of it, 1 John 5:3, as the little child has a liking of being bid do any little piece of service for his father.
(2.) A sincere resolution to set to the work in the season thereof, Josh. 24:15; Psalm 119:106. The willing mind goes not about to seek how to shift obedience to the divine call; nor does it seek offputs and delays, till the season of the duty is away; nor does it muster up difficulties, saying, "There is a lion in the way," to palliate disobedience; but resolves to put to hand timely; Psalm 119:60," I made haste, and delayed not to keep thy commandments."
(3.) A compliance of the heart with the command to the duty, because it is God's command, Psalm 119:4. The authority of God has weight with the man's conscience; and the love of God inclines his heart to obey. So the will of God is the reason, as well as the rule, of his obedience. As he believes the promise, because God has said it; so he obeys the command, because God has bid it. So the man's great aim is to answer the call of God, and please him.
(4.) A delight and cheerfulness in the duty, Isa. 64:5; 2 Cor. 9:7. Love to the Lord oils the wheels of the soul, and the work goes on, not as of necessity, but as of choice, 1 John 5:3. The awfulness of the command is vailed with prevailing love; take off the threatening of wrath from the command, and the willing soul would not stop for all that; for the love of God in the heart is a law, and a powerful one too, Cant. 8:6. Terror drives to duty, but weakens; love draws to duty, and strengthens, 2 Tim. 1:7. Terror will make men find their hands, but they lose heart; but love gives heart and hand too.
(5.) A design to honour God by the duty. The general direction is plain; 1 Cor. 10:31, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God;" and thereto the willing mind echoes back, "To me to live is Christ, Phil. 1:21. The willing mind is not obtained but by faith, whereby the conscience is made good, and the soul put in a state of salvation; hence natively follows the design of glorifying God by good works, and by them adorning the doctrine of God our Saviour, 1 Pet. 2:9. The faith of Christ's salvation makes a powerful impression of gratitude on the soul, that it is glad of an occasion to glorify him, and express its love; Psalm 116:12, "What shall I render unto the Lord, for all his benefits towards me?"
(6.) Lastly, A looking-out for promised help to the duty, by faith, Heb. 12:1, 2. The willing mind is not blind to its own weakness, but sees that better than others. But what one is really willing and hearty for the doing of, he will use all means for reaching his end. Carnal men say they are willing but they cannot; in that they deceive themselves, for if they were really willing they would go to the fountain of strength for help. So do they with whom is first a willing mind, they set about the duty in the faith of the promise. Hence they will go forward on God's call, however difficult the work be, and get through too; as the women came to the sepulchre, though not knowing how the stone would be rolled away.
Secondly, They are works that from a willing mind are done to their ability. We may take up this in these four things.
1. They are works which people having ability for, are done; they are not merely wished and woulded to be done, as the sluggard uses to wish well with folded hands, Prov. 21:25. For where the heart is to a work, the hand will be put to it, so far as in them lies. Men do but deceive themselves, who please themselves with good desires and wishes, without endeavours backing them; Matth. 7:21, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father which is in heaven." Jam. 1:22, "But be ye doers of the word, and not hearers only, deceiving your own selves."
2. They are done according to the ability they could get in. That is, not only according to the ability in hand, but the man labours to get more ability for the work, whereby he may be fitted for it. We are naturally impotent for any good work; but there is a storehouse of strength opened to us in Christ, to be brought in by faith, Isa. 45:24. "Wherefore they that are not concerned to fetch in strength for duty, but are unable for duty, and hold themselves so, will not be accepted; for there is no willing mind there.
3. They are not done quite below what they might have done, and was in the power of their hand, Isa. 32:5. Where there is an utter disproportion betwixt one's ability and service, it cannot be accepted but that service brings a curse instead of a blessing, Prov. 11:24. Hence a certain quantity of service may be accepted off one's hand that will not be accepted off another's, Luke 12:48. Where God gives much, he requires the greater returns.
4. Lastly, They are works wherein the willingness of the mind carries out the hand to do, as far as it can reach, 2 Cor. 8:3. The willing mind loves to serve the Lord, and to serve him liberally; and so carries a man to do to his power.
II. The next general head is to shew how or in what respect such a work is accepted. God accepts such works,
1. As obedience to him and a doing of his will, Matth. 25:21. As the willing mind is peculiar to those within the covenant of grace, so it is the privilege of those in that covenant to have their works so done, accepted, though imperfect. There is not one piece of obedience they can do that is perfect, or could be sustained as obedience according to the covenant of works; but God in Christ, in virtue of the covenant of grace, accepts such imperfect works as obedience pleasing to him, Acts 13:22.
2. As a token of their love to God, Heb. 6:10. A love-token is accepted, though not great, if according to the ability of the giver; especially with God, who looks more to the heart it is given with, than the gift. Some offered gold and precious stones for the service of the tabernacle; some but goats' hair and rams' skins; the latter as well as the former was accepted, where they gave according to their ability with willingness.
3. So as to be rewarded, 1 Cor. 15 ult. As believers' good works are tokens of their love to God, so God gives them tokens of his good pleasure with their works, not of debt, but of grace. To those that improve the abilities they have, he oft-times gives more ability, "To him that hath shall be given." However, accepted good works are a seed that will never miss a rich harvest sooner or later.
III. I proceed to shew why such works are accepted. It is not for their own worth; for the best works of the saints are attended with such sinfulness, that they could not be accepted in the eye of the law; but have in them more than sufficient matter of condemnation, Isa. 64:6. But they are accepted through special privilege.
1. Being sanctified through the Spirit, Rom. 15:16. Every work of ours is defiled by us, being in ourselves unclean creatures; but the Spirit works in believers, sanctifying them and their works. And he sanctifies their works, by influencing them to work, and in their work exciting them, giving gracious abilities; particularly working in them that approbation and liking of the command, that resolution to set
about the work, that compliance of the heart with it, that delight and cheerfulness in the duty, that design to honour God by it, and that looking out for promised help, which I have spoken of before, and causing them to offer their works to God through Christ.
2. They are presented for acceptance, by the Mediator to the Father. Christ is the believers' resident in the court of heaven, managing all their matters there by his intercession, Heb. 7:25. He takes their imperfect works, perfumes them with the merit of his obedience and death, and gains their acceptance with the Father, according to the covenant of grace, Rev. 8:3, 4. The sum of the matter lies here; they are the work of his own Spirit in his children, presented for acceptance by the Son, and so they are accepted of the Father, Eph. 2:18.
USE. From what is said, we may draw the two following inferences:—
1. See here of what concern it is to get the heart up to every duty, 1 Chron. 28:9. The doing of the bare work is of small account with God; and where there is not a heart to it, God regards it not. A good work done grudgingly, whatever use it may be for among men, is an ill work in God's sight.
QUESTION. How may one get up his heart to every duty?
ANSWER (1.) Accept of Christ's free salvation by faith, that ye may be brought into a state of salvation. We have a spirit of slaves, a backwardness to good, derived from Adam. It is from Christ we must get the spirit of sons, and the willing mind, uniting with him by faith, John 1:16. Faith trusting on Christ for salvation to be received freely, works that willingness of mind.
(2.) Exercise faith for every duty anew. Believe the promise, [1.] Of assistance by the Spirit, Ezek 36:26, 27. In the covenant of grace commands are turned to promises, as Deut. 10:16, "Circumcise the foreskin of your heart." Compare Deut. 30:6, "The Lord thy God will circumcise thine heart." Every call to duty implies a promise of
assistance. The belief of this makes willing, Phil. 2:12, 13. [2.] Of acceptance through Christ. The apostles' work was heavy, but that made them willing, 2 Cor. 2:15, "For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish." It is hard to be willing to a work, which one does not believe will be accepted.
2. See of what concern it is to put hand to every duty commanded us, and to do in it according to one's power; and not to content ourselves with lazy wishes as some do, and slack and scrimp performances as others, Eccl. 9:10. Neither will to wish and do nothing be accepted; nor to do, but do niggardly. It is not in every case that God will accept the will for the deed.
1st, God will not accept the natural or unregenerate man's will for the deed, in any case. For such a one is under the covenant of works, and no less than works every way perfect can be accepted off his hand, Gal. 3:10. But this is a privilege of the covenant of grace, which they are not under, not being in Christ. It is the privilege of sons, but they are but at best hired servants, working for hire, nay slaves, as under the curse. Their persons are not accepted; therefore nothing they are, have, or can do, can be accepted. Therefore deceive not yourselves, looking for this benefit, while ye are out of Christ.
2dly, God will accept no man's will for the deed,
(1.) When they content themselves with wishing only they could do a duty commanded them, but yet never essay it, nor put hand to it, Prov. 21:25. The sluggard unwilling to obey, makes a cover for his sloth, of the difficulty and his inability for duty, Prov. 22:13. But God will rend off that cover, and shew them in their own, colours, Matth. 25:24–30. Men cannot deny but that such a thing is their duty, and they wish they could, but that is all.
(2.) When they do not what is really in their power to do, Rom. 1:20, 21. Men's power is indeed little, but their doing is far less. Men are not as stocks and stones, but there are many things acts of moral
discipline, that they may and can do, but they will not. But they grasp at the principle, that they can do nothing, and so fold their hands, sitting down contented. They cannot do all, therefore they will do nothing. But will that be accepted? No, Exod. 14:15. The women did not so, Mark 16:2, 4.
(3.) Lastly, When they do not by faith fetch in grace from the Lord Jesus to strengthen them to duty, 2 Tim. 2:1, compared with John 5:40. Many a good work is laid by, because of inability, and marred because we can carry it no further; but God will take notice what course is taken for getting in strength for duty. There are full promises lying between us and the fall fountain, as the conduit-pipes at which faith is to suck and draw, Isa. 40:29–31. Assure yourselves that the will will not be accepted for the deed, while this is neglected. And why should it? Is that man willing to pay his debt, who though he has nothing in hand, yet has a gift lying in a rich friend's hand, but he will not lift it? See the decision; Matth. 25:27, "Thou oughtest to have put my money to the exchangers, and then at my coming I should have received mine own with usury."
I shall now consider in a few words the last doctrine I offered from the text, viz.
DOCTRINE IV. Want of power to do more, shall not mar the acceptance of what is done from a willing mind according to power. In that case, God will accept of his people's will for the deed.
Here I shall shew,
I. In what particular cases God accepts his people's will for the deed.
II. Why he does so.
III. Apply.
I. I am to shew in what particular cases God accepts his people's will for the deed.
1. Where there is a sincere will to serve him in a piece of work, requiring some external abilities which are wanting. If it be hindered only by such want, the will is accepted. The disciples would fain have watched more, but the weak body could not bear up with their mind; and Christ kindly takes notice of it; Matth. 26:41, "Watch and pray, that ye enter not into temptation; the Spirit indeed is willing, but the flesh is weak." Sometimes Satan makes a rack here to God's children; such a duty they would do, but bodily strength will not answer, and hereupon they are disquieted; but that is from Satan, and their own weakness; for God does not require that external duty from us, that we have no bodily strength for. That is a sweet word, 1 Cor. 6:13, "The body is—for the Lord, and the Lord for the body." Peter would fain have given to the poor man, but had it not, and it was accepted in the will, Acts 3:6.
2. When doing the best we can through grace, our work after all is attended with many blemishes; the Lord will not reject it for these blemishes, but accepts the will to do better for the deed, Cant. 5:1. There is a broad cover of Christ's righteousness cast over the believer's spots, that they appear not, Cant. 4:7; and the Lord accepts of the will to that perfection they would be at.
3. Going as far as we have access in a work, but meeting with a providential stop, the will to complete it is accepted for the deed, as if it had been fully done, as in the case of Abraham's offering up Isaac, Heb. 11:17. There is a great difference betwixt the stops men make in these, and those which God makes; the former argues an unwilling mind, but the latter not so.
4. Services that one really desires, and fain would perform for God, but have not opportunity; the will to them is accepted for the deed, as in the case of David's purposing to build a house for the Lord, 2 Chron. 6:8; and the Philippians care about supplying Paul's wants, Philip. 4:10. Some have opportunities of usefulness, but slight them; that is their sin; others may have a heart to be so and so useful, but they cannot have the opportunity; this God accepts.
5. Lastly, In services performed with a real desire of success for God's honour and men's good; the Lord accepts the good will to the success denied, as if it had succeeded according to their wish, Isa. 49:4; 2 Cor. 2:15. The want of success may mar their present comfort, but neither the acceptance nor reward.
II. Why does God accept such will for the deed?
1. The sincere will to a work is present, which God mainly regards. The person sincerely aims at doing such a piece of service. for God, but not attaining what he really desires, his good will thereto being present before the Lord, it is accepted, as if the work had been done.
2. We have a merciful High Priest to present that will for acceptance, notwithstanding all the weaknesses, blemishes, providential hindrances, want of opportunity, and failure of success, that it may be attended with, Heb. 4:15, 16.
3. We have a merciful Father to deal with, Psalm 103:13, 14, who pities the weaknesses and infirmities of his people, and graciously accepts of their upright designs to serve and honour him.
USE 1. If the Lord accepts the will for the deed in his own people, then men must answer for the ill they had a will to have done, as if they had done it, Numb. 14:42–45. A will and intention to do an evil action, though it be not actually done, is in God's account the same thing with doing it, and will be resented and punished accordingly.
2. God is a gracious master to his servants, taking kindly off their hands through Christ their sincere will to his service, giving them ample testimonies of his regard in all circumstances, and bestowing upon them the special comforts of his grace here, as pledges of the full reward laid up for them in glory hereafter.
Jesus Christ the Beloved One, and Sinners Accepted of God Freely in Him
His grace, wherein he hath made us accepted in the Beloved. - EPH. 1:6
BEFORE our works can be accepted, our persons must; and how that is attained is here declared.
The apostle taking a view of the state of salvation that believers are brought into, in the fulness of it, ver. 3; runs it up unto the prime author of it, the Father, ib. the eternal plan of it in the decree of election, ver. 4; whereof the great design to be accomplished on them, their true sanctification, ib. to be begun here, and perfected in glory; the reason of this design, that they were predestinated to adoption into his family, for it was inconsistent with the honour of a holy God, to have unholy children, ver, 5. In this verse are two things.
1. The great end of God's predestinating the elect to be his own children; "the praise of the glory of his grace." It was a display of his free grace that he aimed at. Grace is love and favour freely flowing, without anything in the object to draw it out. This grace shown to sinners is glorious grace, like a shining sun, casting such a lustre, as is most admirable and attractive. And it is to be praised by the sons of men; but they that do not see, and do not feel the glory of it, cannot praise it, more than the blind the light of the sun. But God purposed to bring the elect out of the devil's family, and make them his own children freely; that they seeing, tasting, and feeling this glorious grace, might raise a song of praise of it here, and joining voices in heaven, might carry it on in the highest strain there for ever, praising the glorious grace appearing in their adoption; opening the various folds of it, and admiring the glories of free grace, for ever and ever. It is dangerous then to cast a veil over it, doctrinally or practically.
2. A particular fruit of this glorious grace; "Wherein he hath made us accepted in the Beloved." Where we have,
(1.) The fruit itself, the acceptance of the persons of believers with God; "He hath made us accepted." The acceptor is the Father, vers. 3, 5. The accepted are us, believers, who are "blessed with all spiritual blessings in heavenly places in Christ," ver. 3. The acceptance is emphatically expressed. The word is, as if he had said, he hath graced us; and imports not only that he hath accepted us, but freely accepted us, without anything in us to render us acceptable; and bears not only free love and favour, but also all kinds of real benefits and favours flowing therefrom, Luke 1:28.
(2.) The way and manner of the acceptance. How can a sinner be accepted of a holy God? "In the Beloved," that is, Christ. It is not only for his sake, but God looking on the sinner in Christ, united to him, accepts him. He calls Christ here "the Beloved," to intimate that the accepting love and favour of God is first pitched on him, and then for his sake comes down on his members; so he is the Beloved by way of eminency. He saith not, "his Beloved," though doubtless Le mainly aims at that, but "the Beloved," that he might give a vent to that love to Christ that his heart swelled with on the mention of this; and so uses a general term, whereby Christ might be pointed out as the object whereon the loves of heaven and earth meet together.
(3.) The original spring and source of this acceptance, intimated by the relative wherein. It refers not only to the word grace, but to "the glory of his grace," q. d. From, through, and by which glorious grace and free favour, he hath freely accepted us undeserving and illdeserving creatures; that glorious grace finding a way to accept the sinner, with the good leave of justice, in Christ.
From the text, thus explained, ariseth the following savoury points of doctrine.
DOCT. I. Jesus Christ is the beloved, the eminently beloved One.
DOCT. II. The way how a sinner comes to be accepted of God, is freely, in Christ.
DOCT. III. Glorious free grace shines forth in the acceptance of sinners in the beloved Jesus.
DOCT. I. Jesus Christ is the beloved, the eminently beloved One.
In discoursing from this doctrine, I shall,
I. Shew in what respects Christ is the eminently beloved One.
II. Make some improvement.
I. I am to shew in what respects Christ is the eminently beloved One.
First, He is the beloved of the excellent ones of the earth. Who these are, ye may see, Psalm 16:3. They are "the saints." Him all the saints love with a love above all persons and all things, Luke 14:26. And,
1. They meet altogether in him in love, however they are scattered through the world; hence is he called, "the desire of all nations," Hag. 2:7. So that lovers of Christ and saints are of equal latitude; Eph. 6:24, "Grace be with all them that love our Lord Jesus Christ in sincerity." The American saints and the European saints take him all for their Beloved. As it is the same sun in the firmament that warms all their bodies, it is the same Sun of righteousness, Christ, that warms all their hearts in love. They differ vastly in their languages, customs, and particular dispositions; but they perfectly agree in their love of one beloved Jesus; Gen. 49:10, "Unto him shall the gathering of the people be." And so they are knit as one body, whereof Christ is the beloved head.
2. Each one of them loves him with a superlative and transcendent love; Psalm 73:25, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." They have a general love to mankind, a special love to their respective countries, a more
special love to their relations, but the most special and peculiar love, leaving all the rest behind, is to Christ, Luke 14:26. In the other they are divided, but in this they meet in one; their beloved ones are very different, but their beloved One is one and the same.
3. They love other persons and things for his sake, Rom. 15:2, 3; Tit. 3:3–5. When the soul is in its natural state, other persons and things have the man's love, but Christ has none of it; when Christ discovers himself in his glory to the soul, then the man hates all in comparison of him; but Christ regulates the soul's love to other things, and takes it not away, but makes it run in another channel, springing from himself. Now other things being loved for him, himself is the best beloved.
4. The liker any thing is to him, they love it the more. Hence the godly that bear his image, are therefore beloved by them; and the more godly they are, the more beloved are they, 1 John 3:14. They love his ordinances, because they bear the impress of his authority, his law as the image of his nature; his way and example, because of the tread of his steps therein to be seen. All which bear him to be their eminently beloved. And,
1st, They love him with a love of good-will; and vent it in prayer and praise; Psalm 72:15, "Prayer also shall be made for him continually, and daily shall he be praised." It is not in their power to profit him, and he needs nothing at the creature's hand, being completely happy in his Father; but they shew good-will to him, in concern for his glory in the world, that his kingdom may prosper, his name spread far and wide, and be perpetuated to all generations.
2dly, They love him with a love of delight and complacency, 1 Pet. 2:7, "Unto you which believe he is precious." His name and every letter of it is sweet to them, Cant. 1:3. They delight in him as a sister in a brother, a child in a father, and a spouse in a husband. Everything in Christ is sweet to a believer; therefore they are said to eat his flesh, and drink his blood: for as by eating one finds the
sweetness of the meat, and every bit of it, so by faith the soul finds the sweetness of Christ and every thing in Christ. And,
(1.) They love him for what he is in himself, Cant 5:10–16. The glorious excellencies of his person and natures, his attributes and perfections, make him the object of their love. Their hearts are framed to the love of God: so they love him for himself, they love him for that holiness and purity for which carnal men hate him, as the owl doth the sun, Psalm 30:4.
(2.) They love him for what he is to them, Cant. 5:16. And as he is best in himself, he is the best to them. They love him for all his offices; for what he has done for them, and for what be will do for them. They love him as the foundation of all their hopes, the scope of all their desires, and the spring of all their joys. And fitly does he go under the name, "the Beloved," even in respect of the saints: for,
[1.] They profess him to be the beloved of their souls; they are not ashamed of their choice. So the spouse calls him, Cant. per tot. See chap. 3:3, "Saw ye him whom my soul loveth?" as if she would have all to know him by that name, "her Beloved;" supposing there is none so but he.
[2.] They show him to be so, by their life and actions before the world, Cant. 8:6, 7. Where love to Christ is, it will discover itself by the soul's preferring Christ to all persons and things, so as to part with any thing when it comes in competition with him.
Secondly, Christ is the beloved of the glorious ones in heaven. All eyes are upon him there, for he is there the light of the pleasant land, Rev. 21:23, as the sun is in this world. And he is there,
1. The beloved of the glorified saints, who now love him in perfection, Rev. 7:10. Their love to him is now perfected, and they love him with a pure and ardent love. They see him now no more through a glass, but face to face; they behold the glories of his person, the glories of his actings and sufferings for them; his eternal undertaking, his
going through with his undertaking in his birth, life, and death; and the glory he now hath from his Father as the reward. So their love to him is in a continual flame.
2. The beloved of the holy angels, Rev. 5:11, 12. In the temple the cherubims were posted, looking towards the ark or mercy-seat, a type of Christ; which signified the angels looking to Jesus with love and admiration, 1 Pet. 1:12. They behold his glory, and cannot but love him. They love him as the brightness of the Father's glory, as the elder Brother of the family, the heir of all things, and their Lord, Heb. 1:6, as the Saviour of sinners, and the head of angels, by whom they and all things do consist, Eph. 1:10.
3. The Father's beloved, Matth. 17:5. And here we may consider Christ two ways, as God, and as Mediator.
1st, As God, equal and co-eternal with the Father and Holy Spirit. He was the beloved of the Father and the Spirit. The Scripture teacheth that "God is love," 1 John 4:8, and that love must be eminently among the persons of the glorious Trinity one towards another. Thus, Prov. 8:30, he is held out as the Creator's delight. See John 1:18, Heb. 1:2. But what our text mainly aims at, is,
2dly, As Mediator, God-man, having a common relation to God and sinners of mankind, as the representative of an elect world, and the bond of union and communion betwixt God and sinners, for the glory of God and the salvation of sinners.
(1.) As such he is the Father's beloved, his prime favourite, and most accepted, his "well Beloved," Mark 12:6, in whom he is "well pleased;" Matth. 3 ult., the perpetual rest of his eyes and heart, 2 Chron. 7:16. And he is his beloved,
[1.] In respect of his person; John 1:18. He "is in the bosom of the Father." For he is "the brightness of his Father's glory," Heb. 1:2. The glory of God shines forth in his face, 2 Cor. 4:6. He is "the image of God" in a peculiar manner, ver. 4. Therefore says he, John 14:9, "He
that hath seen me, hath seen the Father." See Col. 2:9, and 1:19. So he is the most beautiful object in the eyes of God, in heaven or in earth; and accordingly has the highest place in his love, Heb. 1:13.
[2.] In respect of his office. The Father is well pleased with him in the character he took on. And,
(1.) He was well pleased with his undertaking for the great work of sinners' salvation. See with what satisfaction he speaks of it; Psalm 89:19, "I have laid help upon one that is mighty; I have exalted one chosen out of the people." He cordially accepted him as the sinners' surety, and took his single bond for all the elect's debt, and his security for the injured honour of his name. He was the Father's own choice, and he delighted in his choice, Isa. 42:1. He so loved the Undertaker, that,
[1.] He promised to be with him, and furnished him with all things necessary for the work, Isa. 42:6, and 61:1.
[2.] He bestowed eternal salvation on many, before the time the Saviour paid the ransom; he set them free, and gave them their discharge, before the death of Christ. He rested in the Beloved's engagement.
(2.) He was well pleased with and accepted him in his carrying on the work that he had undertaken.—With his birth, therefore the angels were employed to carry the tidings of it, and sung solemnly on that occasion.—With his entering on his public work at his baptism, testified by a voice from heaven, Matth. 3 ult., and all along, testified by his being always with him, John 8:29.
(3.) He was well-pleased with his perfecting of the work, by his death and burial. He did in it the most acceptable piece of service to God that ever was done, John 10:17. His sacrifice of himself was of a sweet savour unto God. He so loved him for it, that he raised him up, and set him on his right hand for ever for it, Phil. 2:8, 9, and accepts the worst of sinners in him, for his sake.
(2.) As such he is the rest of the Holy Spirit, Isa. 11:2. The Spirit came on the prophets, but he rested on Jesus as the beloved, Matth. 3:16. All the saints as beloved ones have the Spirit in a measure; but he without measure as the Beloved, John 3:34. The Spirit is in him as water in the fountain, to be communicated to others, Rev. 3:1.
I shall conclude this point with a word of application.
USE. I. Hereby ye may try whether ye be saints or not, partakers of the divine nature. If so, Christ will be your Beloved, your eminently beloved One; for so he is to the saints, and so he is to God. And if he is your Beloved,
1. Ye will love him above all, Psalm 73:25, which will shew itself in desiring him above all, prizing him beyond all, rejoicing most in his favour, and sorrowing most for the want of him; and in loving other persons and things for his sake.
2. Ye will hate sin above all things, because it is most contrary to him, his nature and will, Gen. 3:15. Ye will hate it universally, constantly as to the habitual bent of your heart, and irreconcilably.
USE II. Of reproof to those who love him not eminently, above all. It is an evidence, that,
1. Ye know him not, John 4:10. None can be let into a discovery of Christ in his glory but must love him, Matth. 13:44–46. It is to the blind world only there is no beauty in him for which he is to be desired.
2. That ye are in love with your sins and a vain world. For who would loath the physician but he that loves his disease and cannot part with it?
USE III. Let him be your Beloved then, and give him your heart.
1. He is best worth your love. None has done so much for sinners as Christ has, dying for them. None can do so much for you; he can satisfy the cravings of your souls, and make you happy.
2. If ye love him not, ye will be constructed haters of him, and enemies to him; 1 Cor. 16:22, "If any man love not the Lord Jesus Christ, let him be anathema, maranatha.
DOCTRINE II, The way how a sinner comes to be accepted of God, is freely, in Christ.
In handling this doctrine, I shall,
I. Shew what is implied in it.
II. Consider the nature of a sinner's acceptance with God.
III. The way of it.
IV. Make some practical improvement.
I. I am to shew what is implied in the doctrine. And there are these things implied in it.
First, A state of non-acceptance, or unacceptableness with God, that sinners are in, while they are not in Christ. And we may take up this in these following things.
1. They are offenders; they have sinned, and provoked him, Rom. 3:23. Men's doing their duty, and men's misery, may make them unacceptable to men, yea, one may be unacceptable to another, who cannot shew wherefore, only they cannot endure them. But nothing can make us unacceptable to God but sin. So the unacceptable to God are undoubtedly sinners, offenders against him.
(1.) They are sinners in Adam, Rom. 5:12. The root was corrupted, and all the branches withered and rotted in him. So his guilt lies on
us by nature, we are deprived of righteousness of nature, and instead of that we have derived a corrupt nature from him; all which makes us unacceptable to God by nature.
(2) They are sinners in their own persons, who are capable of actual sinning, Gen. 6:5. They imitate sinning Adam, as well as fall heirs to his offence. The debt left by him on their heads, they do not clear, but increase daily; they continue their rebellion while condemned for it. And so they are more and more unacceptable.
2. They are unpardoned offenders. All have sinned, but some are pardoned and accepted; but none are pardoned who are out of Christ, John 3 ult. The sentence of the broken law stands in force against all those who are not in him, who has fulfilled the law. He is "the end of the law for righteousness to every one that believeth," Rom. 10:4. And,
(1.) Their original guilt lies on them, unremoved, unforgiven, 1 Cor. 15:22. God has never forgiven them their guilt of Adam's first sin, their want of original righteousness, and the corruption of their whole nature. The debt left on them by their father, they were never either able or willing to pay; and though they may have forgot it, God has neither forgiven nor forgot it, but it lies on them still, to all effects and purposes of a dreadful pursuit for it.
(2.) The guilt of all their actual sins lies on them, Gal. 3:10. All the sins they have been guilty of, from the first sproutings of corruption in their childhood to this day, are hard and fast on them. None of all their sins of omission or commission, of heart, lip, or life, are forgotten by God, Amos 8:7, but the accounts are closely kept, Deut. 32:34; Hos. 13:12. They may have made a fashion of repenting, and begging pardon, for some of their grosser sins; but since they are not in Christ, there is not one of them blotted out; for "without shedding of blood is no remission," Heb. 9:22, and there is no saving benefit of Christ's blood, but by being in him, chap. 12:24.
3. God is not pleased with them; for his being pleased with any of mankind is in his son Jesus Christ, and without him he can be pleased with none of them, Matth. 3 ult.; Heb. 11:5, 6. He is not pleased with their persons nor with any of their works; because they themselves are not in Christ; but yet in the old stock, Rom. 8:8, and their works are not wrought in him, John 15:5. So the apostle teacheth, that it was faith that made the difference between Abel's offering and Cain's, Heb. 11:4.
4. He is highly displeased with them. There is a cloud of divine displeasure ever upon them, John 3 ult. Whatever case they be in, rejoicing or weeping; whatever they be doing, serving God in their way, or serving their lusts, his countenance is never towards them, because they are not in Christ, Isa. 66:2, 3. There is a displeasure conceived against them on the justest grounds, not to be removed till they be in Christ.
5. He cannot endure them to have any communion or intercourse with them, farther than in the way of common providence, Psalm 5:5. He and they are at enmity, he legally, they really; so there can be no communion, Amos 3:3. And they cannot have it till they come to Christ, John 14:6. God may lay common favours to their hand, health, wealth, &c.; as the condemned man is allowed his meat till the execution; but he grants them no special saving favours, no peace, pardon, &c. He may allow them to come, and call them into the outer court of ordinances, and make them offers of grace; but they cannot come into the inner court, nor partake of grace, not being in Christ, John 10:9.