SERMON XV.
SERM . XV
The Fountain of Life.
SERMON XV.
Surveys the blefſed Inheritance purchased by the Oblation of Chrift, being the ſecond Effect or Fruit of hisPriesthood.
GAL. iv. 4, 5. But when thefulness oftime was come, Godfent 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 offons.
THIS ſcripture gives us an account of a double fruit of Chriſt's death, viz. the payment ofour debt, and the purchaseofour inheritance.
1. The payment ofour debt, expreſſed by ourredemption, orbuying us out from the obligation and curſe ofthelaw,which hath been difcourſed in the laſt exerciſe .
: 2. The purchase of an inheritance for thoſe redeemed ones, expreſſed here by their receivingthe adoption of fons ; which is to be our preſent ſubject.
Adoption is either civil, or divine.
Of the firſt, the civil law gives this definition: that it is, " * A lawful act, in imitation of nature, invented for the " comfort of them that have no children oftheir own.
Divine " adoption is that ſpecial benefit whereby God, for Chrift's " fake, accepteth us as fons, and makes us heirs of eternal life
" with him."
Betwixt this civil and † ſacred adoption, there is a twofold agreement and diſagreement.
They agree in this, that both flow from the pleaſure and good will of the adoptant ; and in this, thatboth confer aright to privileges, whichwe have not by nature : but in this theydiffer, one is an act imitating nature, the other tranſcends nature; the one was found out for the comfort of them that had no children ; the other for the comfortofthem that had no father.
This divineadoption is, * Summa Angel. adverbum.
Adoptio eft actus legitimus, imitans naturam, repertus ad corum folatium, qui liberos non habent.
Adoptio eft beneficium, quo nos Deus propter Chriftum infilios recipit, et facit nos cum ipſo haeredes vitae aeternae.
Ravanel.
† Here therefore adoption is taken (as redemption is inRom, iii, 23.) for actual poffeffion., For as, at the laſtday, we will perceive the fruit of our redemption, ſo now we perceive, &c.
Calvin o3. thisplace.
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The Fountain of Life.
in fcripture, either taken properly for that act or fentence of God, by which we are made fons, or for the privileges with which the adopted are inveſted: and ſo it is taken Rom. viii. 23. and in this ſcripture now before us. We loſt our inheritance by the fall of Adam ; we receive it, as the text fpeaks, by the death of Chrift, which reſtores it again to us by a new and better title.
The doctrine hence, is this, Doct. That the death ofJesus Chriſt hath not only fatisfied for our debts, but over andabove purchased a rich inheritancefor the children ofGod.
" For this end, or cauſe,he is theMediatorof thenew teſta.
" ment; that, by means ofdeath, for the redemption of the " tranfgreffions that were under the firſt teftament, they which " arecalled, might receivethepromiſe ofthe eternal inheritance,"
Heb. ix. 15.
We will here, First, ſee what Chriſtpaid.
Secondly, what hepurchased.
Thirdly, for whom.
First, What Chriſt paid.
Our ‡ divines compriſe the virtue andfruits ofthe priesthood of Chriſt in theſe two things, viz.
Solutio debiti, et acquifitio hæreditatis, payment and purchase.
Anſwerably, the obedience ofChriſt hath adouble relation, re.
: latio legalisjuftitiae, the relation of a legal righteousness ; and adequate and exactly proportioned price. And ithath alſo in it relatiofuperlegalis meriti, the relation of a merit over and beyond thelaw.
To object (as ſomedo) "|| the ſatisfaction ofChriſt was more " than ſufficient," according to our doctrine, " and therefore
" could not beintendedfor the payment of our debt," is a ſenſeleſs cavil.
For surely, if Chriſt paid more than was owing, hemufts needs pay all that was owing to divine Juſtice. And truly it is but a bad requital of the love ofJesus Chrift, who, beſidethe payment ofwhat we owed, would manifeft his bounty by the redundancy of his merit, which he paid toGod to purchaſe a bleſſed inheritance for us.
This overplus of fatisfaction (which was the price of that inheritance I am now to open) is not obfcurely hinted,butplainly expreſſed twice inRom. v. 15.;
Cc2 ‡ Parker dedeſcenſu 1. 3. p. 79. Dr. Reynolds on Pfal. cx.
Cameron, p . 363, c.
Satisfactio Chrifti fuit plus quam fufficiens, non igitur, ex debito, non ex obligato.
Fevard. dialog. 5. p. 382.
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"" Butnot as the offence, ſo alſo is the free gift: For ifthrough theoffence ofone manybe dead, πολλω μαλλον, much more the the grace ofGod, and the giftby grace, which is by one man,
" JesusChrift, επερισσευσε, hath abounded or flowed abundantly "
86 unto many." Se ver. 17. " For ifby one man's offence,death " reignedby one πολλώ μάλλον, much more they which receive
την περισσειαν, the overflowings, or abundance ofgrace, and of " the gift of righteouineſs, ſhall reign in life by one, Jeſus
" Chrift." Inboth which places Chriſt andAdam are compar edas the two roots or common heads ofmankind, both agreeing in this property of communicating their conditions to thoſe that are theirs; yet there is agreatdeal ofdifference betwixt them; for in Chriſt the power is alldivine, and therefore infinitely more active and effectual : He communicates abundantly more to his, than theylost in Adam: to that his blood is not only fufficient to redeem all thoſe that are actually redeemed by it, but even the whole world alto. And were there ſo many worlds of men as there are men in the world, itwouldbe ſufficient for them alſo; and yet ſtill there would be an overplus of value : for all all thoſe worlds of men would rifebut to a finite bulk ; but this blood is infinite in its worth and dignity.
Since then there is not a whole world, no, not half, but the far lefs part redeemed by the blood of Chriſt, which was fufficient for fo many; how great must be the furpluſage and redundancy of merit ? Hereourdivinesrightly diftinguish betwixt thesubstance and accidents of Chriſt'sdeath and obedience.
Confider Chrift's ſuffering, as to the fubſtance of it, it was no more than what the law required; for, neither the justice, nor love of the Father would permit that Chrift ſhould fuffer more than what was neceſſary for him to bear, as our furety : but, as to the circumstances, the perſon ofthe ſufferer, the cauſe and efficacy of his fufferings, &c. it was much more than fufficient : afuperlegalemeritum, a merit above andbeyondwhat the law required : for, tho' the law required the death ofthe finner, who is but a poor contemptible creature, itdidnot requirethat one, perfectly innocent, ſhould die; itdid not require that God ſhould ſhed hisblood ; it did not requireblood of ſuch value and worth-as this was. I ſay, none ofthis the law required, though Godwas
*Dutch Annotationsonthisplace.
Deodat. on this place.
+ Quoadfubftantiampænæ nihilplus perpeſſus eft Ghristus quam quod per legem debebatur ; quoad circumstantias autem, patientis, perfonam, patiendi caufam, paſſionis efficaciam, plus quamfuffici ensfatisfactio Christi a nobus dicitur.
Parker de deſcenſu 1. 3.
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pleaſed, for theadvancementand manifeſtation ofhis justiceand mercy in thehigheſt, to admit, and order this, by wayofcommutation, admitting him tobe our αντιψυχος, or ranſomer, by dyr ingforus. And, indeed, itwas a moſt gracious relaxation of the law , that admitted of ſuch a commutation as this ; for hereby itcomes topaſs, thatjuſtice is fully fatisfied, and yetwe live and are faved ; which, before, was a thing that could not be imagined.
Yea, now we are not onlyredeemed fromwrath, bythe adequatecompenfationmade for our fins by Christ'sblood andfufferings, ſubſtantially confidered ; but to a moſt glorious inheritance, purchased byhis blood, confidered as thebloodofan innocent, as the blood ofGod, and therefore as most excellent and efficaciousblood, above what the law demanded. And this isthemeaningofAthanafius, when he faith, " † ThatChrift re.
" compenfed, ormade amends for ſmallthings with great :" he meansnot, that fin,confidered abfolutely, and in itſelf, is ſmall ;
O, no, butcomparedwith Chriſt's blood, and the infinite excel. lencyandworth ofit, it is ſo. And † Chryfoftom, tothe ſame purpoſe, " Chriſt paidmuch more, (faith he,) than we owed, and fomuch more, as the immenſeoceanis more then a ſmall
" drop."
So that itwas rightlydetermined by holy Anfelm ; " No man, (faith he,) can pay toGod what he owes him;
" Chriſt onlypaid more than he owedhim " By this, you fee, how rich a treature lies in Chrift, to beſtow in a purchaſe for us, abovewhathe paid to redeem us ; even asmuch as his foul andbodywere more worth than ours, for whom it was facrificed; which is ſogreata ſum, that all the angels in heaven, and $ nenon earth, can never compute and fum up, ſoas to ſhew us the total of it.
And this was that inexhaustible treaſure that Chriſt expended, to procure and purchase the faireſt inheritance for believers.
Having ſeenthe treasure that purchaſed, let us next enquire intothe inheritance purchaſed byit.
Secondly, This inheritance isſo large, that itcannot be fur. veyedby creatures ; nor can the boundaries andlimits thereof be described, for it comprehends all things ;
1 Cor. iii. 22.|| "Allis yours, ye are Chriſt's, and Chriſt isGod's."
Rev. xxi.
* They who have written of the relaxation of laws, obſerve, that theſe are the beſt relaxations to which is annexed commutation [or compenfation].
Grotius on fatisfaction, chap. 5- + Chriftum parva magnis penfaffe. Athanaf. de paſſione et cruce.
†Multo plura quam debemus Christus pro nobisfolvit, tantoque thura, quantotogut!! guttulam exiguam pelagus excellit immenfum.
The whole worldbelongs to the faithful. Aug.
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7. "He thatovercomes ſhall inheritall things."
And yetI do notthink, or ſay, thatDominiumfundatur ingratia, that temporaldominion is founded ingrace: no, thatis at the caſt anddifpoſe of Providence.
But Chriſt, by hisdeath, hath reſtored a right to all things to his people.
But, to be more particular, I ſhall diſtribute the faints inheritance, purchaſed by Chriſt, into three heads ; all temporal good things, all/piritualgood things, and all eternalgoodthings are theirs.
1. All temporalgood things.
I Tim vi. 7. " He hath given " us all things richly to enjoy." ‡ Not that they have the poffeffion, but the comfort and benefit ofall things : Others have i the ſting, gall, wormwood, baits and ſnares of the creature ; faints only have the bleſſing and comfort of it.
So that this little that a righteous man hath, is (in this amongother reſpects) betterthan the treasures of many wicked : which is the true key toopen thatdark faying ofthe apoſtle, 2 Cor . vi. 10. "As " having nothing, and yet poſſeſſing all things :" They only poſſeſs, others are poffefſed by the world.
The faints do uti mundo, et frui deo, " uſe the world, and enjoy God" in the uſe of it.
Others are deceived, defiled, and destroyed by the world; but theſe are refreſhed and furthered by it.
2. All spiritual good things are purchaſedby the blood of Chriſt for them; as Justification, which compriſes remiffion of fins andacceptance ofour perſonsbyGod: Rom. iii. 24. "Be- " ingjustified freelyby hisgrace, through the redemption that " is inChriſt."
Sanctification is alſo purchaſed forthem ; yea, both initial and progreſſive ſanctification: for of " God, he is
" made untous, not only wisdom andrighteouſneſs, but ſancti- " ficationalſo," 1 Cor. i. 30.
Theſe two, viz. our juſtification and fanctification, are two of the moſt rich and ſhining robes in theward-robe of free-grace. How glorious and lovelydo they render the foul thatwears them ! Theſe are like the bracelets, and jewels Ifaac ſent to Rebecca.
Adoption into the familyof God, is purchased for us by his blood; " Forye are all the chil- " drenofGodbyfaith inJeſus Chriſt," Gal. iii. 26.
Chriſt, as he is the Son, is haeres natus, "the heirby nature;" as he is Mediator, he is hacres conftitutus, "theheirbyappointment,"
† Chriſt merited for us all fupernatural good things, and all aids, whetherpreventing, or ſubſequent and all thoſe things, though theyare things extrinfical to us, which bear the relation ofmeans to our ſalvation.
Vincent. Auftricens. dehabit. Chrift. grat. praelect. q. 5.p. 259
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appointed heir of all things, as it is, Heb. i. 2.
By the Sonſhip of Chriſt, webeing united to him by faith, become fons ; and if fons, then heirs.
" O whatmanner of love is this, that " we ſhould be called the fons ofGod ! " 1 John iii . 1. That apoor beggar ſhould be made an heir, yea, an heir ofGod, and joint heir with Chriſt ! Yea, that very faith, which is the bond ofunion, and confequently, the ground of allourcommunion with Chrift, is the purchase ofhisblood alſo : 2 Pet. i. 1. " Το
" them that have obtained like precious faith with us, through " the righteousness ofGod,andour SaviourJeſusChriſt.
This moſt precious grace is the dear purchase ofour Lord Jefus Chriſt: yea, all that peace,joy, andſpiritualcomfort, which are fweet fruits of faith, are with itpurchaſed for us by this blood.
So ſpeaks the apostle in Rom. v. 1, 2, 3. " Being juſtified " by faith, we have peace withGod, through our Lord Jeſus
" Chriſt ," &c.
Moreover the Spirit himself, who is the author, fountain, and ſpringofall theſe graces and comforts, isprocured for us by his death and refurrection : Gal. iii. 13, 14. " Chrift
" hath redeemed usfrom the curſe of the law, being made a " Curſe for us; for it is written, curſed is every one that hang- " eth on a tree: that the bleſſing of Abraham might come upon the Gentiles through Jeſus Chriſt, that we might " receivethe promise ofthe Spiritthrough faith."
That Spirit that firſt ſanctified, and ſince hath ſo often fealed, comforted, directed, refolved, guided, and quickned your fouls, had not come to perform any of theſe bleſſed offices upon your hearts, ifChriſt had not died.
3. All eternal good things are the purchase of his blood.
Heaven, and all the glory thereof, ispurchased for you that are believers, with this price. Hence that glory, whatever it be, is called" an inheritance incorruptible, undefiled, and that fadeth
" not away, reſerved inheavenfor you :""To the livelyhope whereofyou are begotten again, " bythe refurrection of Chrift
" from thedead," I Pet. i. 3, 4.
Not only preſent mercies are purchaſed for us, but things tocome alfo, asit is 1 Cor. iii . 22.
Man is a prudent andproſpecting creature, and is not fatisfied that it is wellwithhim for the preſent, unless hehave fomeaffurance it ſhall be well with him for time to come. His mind is taken up about what ſhall be hereafter; and from the good or evil things to come, he raiſethup to himself vaſt hopes or fears.
Therefore to compleat our happiness, and fill up the uttermoſt capacity of our souls, all the good ofeternity is put into the account and inventory of the faints eftate and inheritance.
This happiness is ineffable; it is usually diftinguished into
SERM. XV.
The Fountain of Life. what is effential, and what is acceffory to it. The effentials of it, as we in our embodied eſtate can conceive, is either the objective, ſubjective or formal happiness to be enjoyed in heaven.
The objective happiness is God himself, Pfal. lxxiii. 25.
" Whom have I in heaven but thee?"
If it couldbe fuppofed (faithone) thatGod ſhould withdraw from the faintsinheaven, and ſay, Take heaven, and divide itamong you ; but as for me, Iwillwithdraw from you; the faintswouldfall weeping in heaven, and ſay, Lord, take heaven, and give it to whom thou wilt; it is no heaven tous, except thou be there : Heaven wouldbe very Bokim to the faints withoutGod.
In this, our glory inheaven conſiſts, tobe ever with the Lord, 1 Theff. iv.
17. God himselfis the chief part ofa faint's inheritance; in which ſenſe, as ſome will underſtand, Rom. viii. 1. they are called heirs ofGod.
Thesubjectiveglory and happiness is the attemperation and fuiting of the foul and body toGod.
This is begun in fanctification, and perfected in glorification. It confiſts inremoving from both all that is indecent, and inconfiftent with a ſtate offuch compleat glory and happiness,and infuperinducing and cloathing it with allheavenly qualities .
The immunities of the body are its freedom from all natural infirmities ; which as they come in, ſo they go out with fin.
Thenceforth there ſhallbe no diſeaſes, deformities, pains, flaws, monftrofities; their good phyſician death hath cured all this, and their vile bodies ſhall be made like unto Chrift's glorious body, Phil. iii. 21. and be made a ſpiritual body,
1 Cor. xv.
44.
For agility, like the chariots of Aminadab ; for beauty, as the top of Lebanon ; for incorruptibility, as if they were purespirits.
The foul alfo is diſcharged and freed from alldarkness and ignorance ofmind, being now able to diſcern all truths inGod, thatchriſtal ocean of truth.
The leaks of the memory ſtoptfor ever ; the roving of its fancy perfectly cured; the stubbornneſs and reluctancy of the will for ever fubdued, and retained indue and fullfubjection to God.
So that the faints inglory thall be free from allthat now troubles them; they ſhall never fin more, nor beonce tempted ſo to do, for no ferpent hiſſes inthat paradife; they ſhall never grieve or groan more, forGod ſhallwipe away all tears from their eyes : They ſhall never be troubled more; for God will then recompenfe tribulation to their troublers, and to them that are troubled, reſt; they ſhall neverdoubtmore, for fruition excludes doubting.
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The formal happineſs is the fulness of fatisfaction reſulting fromthebleſſed ſight andenjoyment ofGod, by a foul fo attempered tohim, Pfal. xvii. 15. " When I awake I shall be fa- " tisfiedwith thy likeness."
This fight ofGod, in glory, called the beatifical viſion, mustneedsyield ineffable fatisfaction to the beholding foul, inasmuch as it will be an intuitive viſion.
The intellectual or mental eye, ſhall fee God, 1 John iii. 2.
The corporeal glorified eye ſhall fee Chriſt, Job xix. 26, 27.
What a raviſhing viſion willthis be ! and how much will it exceed all reports and apprehenfions we had here of it ! Surely theone half was nottold us. It willbea transformative vifion, it will change the beholder into its own image and likeneſs.
" Weshallbelikehim, for we ſhall ſeehim ashe is," 1John iii.2.
Asironputintothe fire, becomes all fiery; to the foul,by converfing withGod, is changed into his very fimilitude.
Itwill bean appropriative viſion ; " Whom Iſhallfee for myself," Job xix. 26, 27.
In heaven intereſt is clear and undoubted; fear iscaſt out : noneed ofmarks andſigns there ; for what a man ſees and enjoys, how canhe doubt of ? It will be a ravishing vision; theſe wehave by faith are ſo, how much more thoſe in glory ? How was Paul tranſported, when he was in a viſional waywraptup into the third heaven, andheard the unutterable things, though he was not admitted intothe bleſſed ſociety, but was with them, as the angels are in our aſſemblies, a ſtander-by, alooker on, If a ſpark do ſo inflame, what is it to lie down like a Phoenix inher bed of ſpices ! Like a Salamander to live and move in the fire of love! Itwill also be an eternal viſion; vacabimus et videbimus, (as Auguſtin ſaid) we shall then be at leiſure for this imployment, and have no diverſions from it for ever. No evening is mentioned to the ſeventh day's fabbath; no night in the new Jerufalem. And therefore,
Lastly,It willbe a fully fatisfying viſion : God will thenbe all in all, Etiam ipfa curiofitas fatietur, " Curioſity itſelf will
" be latisfied."
The bleſſed ſoul will feel itſelfbleſſed, filled, ſatisfied ineverypart.
Ah , what a happiness is here ! to look and love, todrink and fing, anddrink again atthefountain head ofthehighest glory! And if atany time its eye be turned from a direct to a reflex fight upon what it once was, how it was wrought on, how fitted for this glory, how wonderfully diſtinguishedby ſpecial gracefrom them that arehowling in flames, whilft himselfis ſhoutingalouduponhis bed of everlastingreſt; allthiswill enhance theglory.
Andfo alſo will the acceffories ofthis bleſſedness; The place VOL. I.
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whereGod is enjoyed, the empyrean heaven, the city ofGod, whither Chrift aſcended, where the great aſſembly are met.
Paradife and Canaan were but the types of it ; more excelling and tranſcending the royal palaces of earthly princes, than they doapigeon-hole. The company alfo with whom he is enjoyed, adds to the glory. A blissful ſociety indeed! ſtore of good neighbours inthat city.
There we ſhall have familiar converſe with angels, whoſe appearances now are inſupportable by poor mortals: There will be ſweet andfull clofings alſo betwixt the faints; Luther and Zuinglius are there agreed. Here they couldnot fully cloſe withone another, andno wonder, for they couldnot fullycloſe withthemselves. But there is perfect harmony and unity; all meeting and cloſing inGod, as lines in the center.
This is a bleſſedglimpse ofyour inheitance..
Thirdly, All thisis purchatedfor believers: hence it is called, " theinheritance ofthefaints inlight,"Col. i. 12. "All isyours, for ye are Chriſt's," that is the tenure, I Cor. iii. 23.
So Rom. viii 30. " Whomhedid predeftinate,them he alſo called; " andwhom he called, themhe alſojustified; andwhomheju- " ſtified, themhe alſo glorified."
Only thoſe that are fons, are heirs, Rom. viii. 17. The unrighteous ſhallnot inherit, 1 Cor. vi. 9. " Itis the Father's good pleaſure to give the kingdom to " the little flock," Luke xii. 32 .
Inference 1. Hath Chriſt not only redeemedyou from wrath, but purchaſed ſuch an eternal inheritance alſo by the overplus of his merit for you ? O how well contentſhould believers then bewith their lot ofprovidence in this life, be it what it will !
Content did I fay ? I ſpeak too low ; overcome, raviſhed, filledwith praiſes and thanksgivings; how low, how poor, how afflicted foever for thepreſentthey are. O let not ſuch things as grumbling, repining, fretting at providence be found, or once named among the expectants of this inheritance ! Sup . poſeyou had taken a beggar from yourdoor, and adopted him tobeyour fon, and made him heir ofa large inheritance, and after this he ſhouldcontest and quarrel with you for a trifle ; couldyou bear it ? How to work the ſpirit ofa faint into contentment with a low condition here, I have laiddown ſeveral rules inanother diſcourſe *, towhich, for the preſent I refer the reader.
Inference 2. With what weaned affections ſhould the people of God walk up and down this world, content to live, and willing to die ? For things preſent are theirs if they live, and * A Saint indeed.
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things to come are theirs iftheydie.
Paul expreſſes himself in a frame of holy indifferency, Phil. i. 23." Which to chute I " know not. "
Many ofthem that are now in fruition oftheir inheritanceabove, had vitam inpatientia, mortem indefiderio,
" Life inpatience,and death indefire," while they tabernacled withus. " O (cried one) what would I give tohave abed
" made to mywearied ioul in Chriſt's boſom ?-I cannot tell " you what ſweet pain and delightful torments are in hislove ;
" I often challenge time for holdingus aſunder; I profeſs to " you, I have noreſt tillIbeoverhead and ears inlove'socean.
" IfChriſt's love (that fountain ofdelights) were laid open to " me as Iwouldwith,O how overcomewould this my foul be !
" I halfcall his abſence cruel; and the mask and vailon hisface " acruel covering,thathideth ſucha fair, fair face from a fick
" foul. Idare not challenge himſelf, but his abſence is amoun- " tainof iron uponmy heavy heart. Owhen ſhall we meet!
"Howlongis thedawningofthe marriage-day ! O fweet Lord " Jeſus, take wide ſteps ! O my Lord, come over mountains
" atone ſtride! Omy beloved, flee like a roe, oryoung hart 66 upon themountains of feparation ! O ifhe would fold the " heavens together like anoldcloak, and ſhovel time anddays
" outoftheway, and make ready inhaſte the Lamb's wife for " her husband ! Since he looked upon me, my heart is not " mine own."
Who can beblamed for defiring to ſee thatfair inheritance which is purchaſed for him ! But, truly, ſhouldGod holdup the foulby the power of faith, from day to day, to fuch fights as theſe, who wouldbe content to live adaymore onearth !
How shouldwebe ready to pulldown the prisonwalls, and not have patiencetowaittillGodopen the door! As the Heathen faid, Vičturoſque dii celant, ut vivere durant.
And truly the wisdomofGodis in this ſpeciallyremarkable, ingivingthe newcreature ſuch an admirable crafis, and even temper, as that fcripture, 2 Theff. iii. 5. expreſſes, " The Lord
" direct your hearts intothe loveofGodand patientwaiting for " Chriſt."
Love inflames withdefire, patience allays that fer vor.
So that fervent deſires (asonehappily expreſſes it) are al layed with meekfubmiffion ; mighty love with ſtrong patience.
And hadnotGod twisted together theſe two principles in the Dd2
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SERM. XV.
Chriftian's conſtitution,hehad frameda creature tobe a torment
to itſelf, to live upon avery rack.
Inference 3. Hencewe infer the impoffibility of their falvation that know not Chrift, nor have interest in his blood.
Neither Heathens,nor merelynominal Chriſtians, can inherit heaven.
I know ſome are very indulgent tothe Heathen, and many formal Chriſtians arebut too muchſo tothemselves : butunionby faith with Jefus Chriſt, is the onlywayrevealedinſcripture,by whichwehope to come to the heavenly inheritance.
Iknow it ſeems hard, that fuch brave men, as fome of the Heathens were, ſhouldbedamned: butthe ſcripture knows nootherway to glory, but Chriſt put on, and applied by faith. And it is the common fuffrage ofmodern found divines, thatnoman, by
the fole conduct ofnature, without the knowledge of Chriſt, canbesaved.
There isbut onewayto glory for all theworld, John xiv. 6. " No man cometh to the Father but by me."
Gal. iii. 14. " The bleſſing ofAbrahamcomes upon theGentiles " through faith."
Scripture aſſerts the impoſſibility ofbeingor doing, any thing that is truly evangelicallygood, out ofChrift,
John xv. 5. " Without meye cando nothing."
And Heb. xi.
6. "Without faith it is impoſſible to pleaſeGod."
: Scriptureeverywhere connects and chains ſalvationwith vocation, Rom. viii. 30. and vocation withthe gospel, Rom . x. 14.
To thoſe that plead for the falvation ofHeathens, and profane Chriſtians, wemayapply thattart rebuke ofBernard, that while ſome labour tomake Plato a Chriſtian, he feared they thereindid prove themſelves tobe Heathens.
Inference 4. Howgreatly are we all concerned to clear up our titleto the heavenly inheritance ! It is horrible to ſee how induſtrious many are for an inheritance on earth, and how careleſs for heaven.
By which wemay plainly ſee how vilely the noble foul is depreſſedby ſin, and funk down into fleſh, minding only the concernments of the flesh.
Hear me, ye that labour for the world, as ifheaven were in it ; what will yedowhen at deathyou ſhall look back over your thoulder, and feewhatyou have ſpentyour time and ſtrength for, ſhrinkingand vaniſhingaway fromyou ? Whenyou ſhall look forward, and ſee vaſt eternity opening its mouth to fwallow you up; Othenwhat wouldyou give for a well-grounded aſſurance ofan eternal inheritance !٢٠
O, therefore, if you have any concernment for your poor fouls ; if itbe not indifferent toyou what becomes of them, whether theybe ſaved, orwhether they be damned, " give all diligence tomakeyourcallingandelectionſure," 2Pet. 1. 10.