The Saints coming Home to God, by Reconciliation,
The Method of Grace.
SERM. XIX.
reach; perfecution is the geniusofthe gospel, and follows it as the ſhadow doth the body.
Infer. 5. How careful ſhould Chriſtians be to maintain their ſpiritual liberty inall and every point therefore ! " ſtand faft(faith
" Paul) in the libertywherewith Chriſt hath made us free, and " be not againintangled in theyoke ofbondage," Gal. v. 1. And again, " Ye are bought with a price,be not ye the ſervants of " men."
'Tis Chriſt's prerogative to preſcribe the rules of his own houſe ; he hath given no mandominion over your faith, 2
Cor. i. 24. Oneman is no ruleto another,but the word of Chrift is arule to all: follownot the holiest ofmen one ſtep farther thanthey follow Chriſt, 1 Cor. 11. 4.Man is anambitiouscreature, naturallyaffectingdominion; and dominion over themind rather than over the body. To give law to others, feeds pride inhimself: fo far as any man brings the word of Chrift towarrant his injunctions, ſo far we are to obey, andno farther: Chrift is your Lord and Lawgiver. i Inference 6. Lastly, Let this encourage and perfuade ſinners tocome to Chriſt ; for with him is ſweet liberty for poor captives. Oh that you did butknow what a bleſſed ſtate Jeſus
Chriſt wouldbringyou into ! " Comeunto me(faith he) ye that " labour and are heavy laden;" and what encouragement doth hegive to comers ? Why this, " Myyoke is eaſy, and my burden
" islight." The devil perfuadesyou, that theways ofobedience and ſtrictgodlineſs area perfect bondage; but, ifeverGod regenerateyou, you will find his ways, " ways of pleasantneſs, and " all his paths peace : you will rejoice inthe way of his com- " mandments as much as in all riches:" you will find the worst workChrift putsyou about, even fuffering work, ſweeter than all the pleaſures that everyou found in fin. Otherefore open your hearts at the call of thegoſpel : Comeunto Chriſt, thenfhallyou befree indeed.
SERMON ΧΙΧ.
The Saints coming home to GOD, by Reconciliation, and Glorification,opened and applied.
PET. iii. 18. For Christ bath oncefufferedforfins, thejustfor the unjust, that hemight bring us toGod,
HE ſcope of theapostle inthisplace is toprepare, and dayof fuffering.
In order to TH fortify Chriftians for a
SERM XIX.
The Method of Grace.
their chearful fuſtaining whereof, he preſcribeth two excellent rules of mighty uſe for allfuffering Chriſtians .
First, To get a good confcience within them, ver. 16, 17. hicmurus aheneus esto.
Secondly, To ſet the example of Chriſt's ſufferings before them, ver. 18. " For Chriſt hath once fuffered for finners:" the fufferings ofChrift for us, is the great motive engaging Chri ſtians to fuffer chearfully for him.
In the words before us wehave, First, The ſufficiency and fulness ofChriſt's ſufferings intimated in that particle (once) ; Chriſt needs to fuffer no more, having finiſhed and compleated that whole work at once.
Secondly, The meritorious cauſe of the ſufferings ofChrift, andthat is fin, Christ once fufferedforfins; not his own fins, but ours : as it follows in the next clauſe, which is the third thinghere obſervable, viz.
Thirdly, The admirable grace, andunexampled love ofChrift tous finners, the just for the unjust; in which words the fubſtitution of Chriſt in the room and place of finners, the vicegerence of his death is plainly expreſſed.
Chriſt died not only noſtro bono, for our good, but alſo noſtro loco, in our ſtead.
Fourthly, Here is alſo the final cauſe, or deſign and ſcope of thefufferings of Chriſt, which was to bring us to God.
Fifthly, Here is alſo the iſſue of the fufferings of Chriſt, which was thedeath of Chriſt in the fleſh, and the quickning of Chriſt after death by the Spirit. Many excellent obſervations arelodged inthe boſom ofthis ſcripture; all which I must paſs over in filence at this time, and confine mydiſcourſe tothe final cauſe ofthe sufferings of Chriſt, namely, that he might bring us to God: where the obſervation will be plainly and briefly this.
Doct. That the end of Christ's cursed death, and bitterfufferings, was to bring allthose for whom he died untoGod.
Inthe explication and preparation ofthis point for uſe, two things must be ſpokenunto, viz.
1. What Chriſt's bringingus toGod imports ?
2. What influence the death ofChriſt hath upon this deſign ofbringing us toGod ?
First, What Chriſt's bringing us toGod imports ? Andcertainly there be many great and excellentthings contained in this expreſſion: more generally it notes our ſtate of reconciliation, andour ſtate ofglorification.
By reconciliation we arebrought nigh toGod, Eph. ii. 13. " Ye are made nigh," (i. e. ) reconciled, "by the blood of Chriſt," Heb. xii. 22, 23, we are faid
The Method of Grace.
SERM . XIX,
tocome toGodthe Judge of all."
By reconciliationwe are broughtnigh untoGodnow; byglorificationwe ſhall be brought home to God hereafter, 1 Thef, iv. 17. " We shall be ever
" with the Lord."
But more particularly this phrafe, "that " he might bring us toGod," imports, First, That the chiefhappiness of manconſiſteth in the enjoyment ofGod: that the creature hath as neceffarydependance uponGod for happiness, as the ſtream hath upon the fountain, or the image in the glaſs upon the face ofhim that looks into it.
Foras the fum ofthe creatures mifery lies inthis, departfrom me; ſeparation from God is the principal part ofdamnation : ſo, on the contrary, the chief happiness of the creature confifteth inthe enjoyment, andbleſſedviſionofGod, 1 John iii. 2.
Pfal. xvii. 15. " I ſhall be fatisfiedwhen I awake with thy like- " nefs."
Secondly, It implies man's revolt andapoſtacy fromGod, Eph. ii. 12. " But now inChriſt Jeſus, ye who were ſometime afar off,
" aremade nigh by the blood of Chriſt."
Thoſe whom Chriſt bringeth untoGod, were before afar offfrom him, both in ſtate andcondition,and intemperanddiſpoſition: we were loft creatures, andhadno defire to return toGod * : The prodigal was ſaid togointo a far country, Luke xv. 30.
Thirdly, Chrift's bringing us toGod, implies our inability to return toGod of ourſelves : we must bebroughtbackbyChrift, or periſh for ever in a ſtate of feparation fromGod : the loft ſheep ismade the emblem ofthe loſt ſinner, Luke xv. 5. The theepreturnsnot tothe fold of itself,but the ſhepherd ſeeks it, finds it, and carries it back uponhis ſhoulders. And the apostle plainlytells us, Rom. v. 6. That when we were withoutftrength
(i. e.) anyability to recover, help, or ſave ourſelves,in duetime Chriftdiedfor the ungodly.
Fourthly, Chriſt'sbringing us toGod, evidently implies this, thatGod's unfatisfied juſtice was once the great bar betwixt him and man. Man can have no acceſs to God butby Chrift:
Chriſt brings us to God by no other way but the way of fatif factionby hisblood: " He hath fuffered for ſins, thejuſt for " the unjuſt, that he might bring us to God."
Better ten thouſand worlds ſhould perish for ever, than God ſhould loſe thehonour ofhis juſtice, This great obex, orbar to our enjoyment ofGod, is effectually removedby thedeath of Chrift;
* Although the faculties ofthe foul were not extinguiſhed by the fall,yet their inclination to ſpiritual objects was wholly loft.
Zea em. on the image ofGod.
SERM . XIX.
The Method of Graces whereby God's juſtice is not only fully fatisfied, but highly hooured and glorified, Rom. iii. 24. And ſo the way by which we arebrought toGodis again opened(tothe wonder andjoy of allbelievers) bythe blood andſufferings ofChriſt.
Fifthly, and lastly, It ſhews us the peculiar happiness and privilege ofbelievers above all people in the world; theſe only are they which ſhall be brought toGod by Jeſus Chriſt in a reconciled ſtate: others, indeed, ſhall be brought to God as a Judge, tobe condemned by him: believers only are brought
! toGod in the Mediator's hand, as a reconciled Father, tobe made bleſſed for ever in the enjoyment ofhim : every believer is brought ſingly to God at his death, Luke xvi. 22.
And all believers ſhall be jointly and ſolemnly preſented toGod in the greatday, Col. i. 22.
Jude 24.
They ſhall be allpreſented faultleſs before the presence of his glory with exceeding joy.
Now the privilege ofbelievers in that daywill lie indiversthings.
First, Thatthey ſhall be all brought toGod together.
This There willbe the general aſſembly mentioned, Heb. xii. 22. ſhallbe a collection ofall believers, in all ages ofthe world, intoone bleſſed aſſembly: they ſhall come from the east, and west, and north, andfouth, and ſhall fit down in the kingdom ofGod,
Luke xiii. 29. O what aglorioustrainwill be ſeen following the Redeemer in that day !
Secondly, As all the faints ſhallbe collected intoone body; ſothey ſhallbe allbrought, or preſented untoGod, faultlefs and without blemish, Jude 24. "A glorious church, without ſpot
د 66 or wrinkle, or any ſuch thing," Eph. v. 27.
For this is the general aſſembly ofthe ſpirits ofjuſt menthat are made perfect, Heb. xii. 23. All fin was perfectly ſeparated fromthem,when deathhad feparated their fouls and bodies.
Thirdly, In this lies the privilege of believers, that as they ſhall be all brought together, and that in a ſtate of abſolute purity, and perfection, ſo they ſhall be all brought toGod : they ſhall ſee his face, inthe viſion whereof is " fulness ofjoy, and " at whoſe right-hand are pleaſures for evermore," Pfal. xvi.
11 .
The objective bleſſedneſs of the faints conſiſteth in their fruition of God, Pfal. lxxii. 25. To ſee God inhis word and works, is the happiness of the ſaints on earth ; but to see him face to face, willbe the fulness of their bleſſedneſs in heaven,
1 John iii. 2.
This is that intuitive, transforming, and ſanctifying viſion, ofwhich the ſcripture frequentlyſpeaks, Pfal. xvii.
15. 1 Cor. xv. 28. Rev. vii. 17.
Fourthly, To be brought untoGod,muſt needs implya ſtate ofperfect joy, andhighest delight.
So ſpeaks the apostle, Jude
The Method ofGrace.
SERM . XIX.
14.
Chriſt ſhall preſent,or bringthem toGod with exceeding joy. And morefully thejoyofthis day is expreſſed, Pfal. xlv.
15. "Withjoy and rejoicing ſhallthey be brought ; they ſhall " enter into the king's palace."
It willbe a day of univerſal joy, when allthe faints are broughthome toGod in a perfected ſtate.
For, 1.God the Father will rejoice whenChriſt brings home that precious number of his elect, whom he redeemed by hisblood : he rejoiceth inthem now, though imperfect, and under many diſtaſteful corruptions and weakneſſes, Zeph. iii. 17. Howmuch morewill herejoiceinthemwhen Chriſt preſents them without fpotor wrinkle to him, Eph. v. 27.
2. Jeſus Chriſt will exceedingly rejoice; it willbe the day of thegladneſs, andfatisfactionofhis heart : for now, and nottill now, he receives his myſtical fulneſs, Col. i. 24. beholds all the bleſſed iſſues of his death, which connotbutgive him unſpeakable contentment, Ifa. liii. 11. "He shall fee of the travail of " his foul, and ſhall be fatisfied."
3. The day in which believers are brought home toGod, willbe aday ofunspeakablejoy to the Holy Spirit ofGod himſelf.
For unto this, allhis fanctifying deſigns, in this world, had reſpect: to this dayhe fealed them: towards this dayhe ſtirred up defires, and groanings that cannot be uttered, in their hearts, Eph. iv. 30.
Rom. viii. 26.
Thus the great and bleſſed perfons, Father, Son, and Spirit, will rejoice in the bringing home of the elect to God.
For as it is the greatest joytoaman to see thedeſigns which his heart hath been long projecting, and intently ſet upon, by an orderly conduct, at laftbrought to thehappy iſſue he firſt aimed at ; much more will itbe ſo here: the counſel, andhand ofeach perfon being deeplyconcerned in this bleſſed deſign.
4. The angels ofGod willrejoice at the bringing homeof believers to him : the ſpirits ofjuſt men made perfect, will be unitedin one general aſſembly, with aninnumerable company of angels, Heb. ii. 22. Great is the affection and love of angels to redeemed ones : they greatly rejoiced at the incarnation of Chrift for them, Luke ii. 13.
Theygreatly delighted topry intothe mystery oftheir redemption, I Pet. i. 12.
They were marvellouſlydelighted at their converfion, which was the dayof their efpouſals to Chriſt, Luke xv. 10. They have been tender andcareful over them, and very ferviceable to them in this world, Heb. i. 14. and therefore cannot but rejoice exceedingly, to fee them allbrought home in fafety to their father's houſe.
5.To conclude,Chriſt'sbringing home allbelievers untoGod,
SERM . XIX.
The Method of Grace. will be matter of unspeakable joy to themſelves: for, whateverknowledge andacquaintancethey hadwithGod here,whatever fights of faith they had ofheaven, and the glory to come, in this world; yet the fight ofGod and Chriſt the redeemer, willbe an unspeakable ſurprize tothem in that day.
This will be the day of relieving all their wants, the day of fatisfaction to all their defires ; for now they arecome where they would be, arrived at the very defires of their fouls.
Secondly, Inthe last place, let itbe conſidered, what influence the death ofChriſt hath upon this deſign, andyou ſhall find it much every way.
In two things eſpecially, the death of Chrift hatha bleſſed cauſality and influence in this matter, viz.
1. It effectually removes all obſtacles to it.
2. It purchaſeth (as aprice) their titleto it.
First, Thedeath ofChriſt removes all obstacles out of the way of his mercy: ſuch were the bars hindering our acceſs to Godasnothing butthedeath ofChriſt could remove, and thereby open a way for believers to come toGod.
Theguilt of fin barred us from his gracious preſence, Rom. i. 2, 3. Hof. xiv. 2.
The filth of fin excluded us from God, Hab. i. 23. Heb. xii.
14. The enmity of our nature perfectly ſtopped up our way toGod, Col. i. 21. Rom. viii. 7. by reaſon hereof fallen man hath nodeſire tocomeuntoGod, Job xxi. 14.
Thejuſtice of God, like a flaming ſword, turning every way, kept allmen from acceſs to God. And Lastly, Satan, that malicious and armed adverſary, lay as a lion in the way toGod, 2 Pet. v. 8.
Ohwith what ſtrong bars were the gates of heaven ſhut against our fouls ! The way ofGod was chainedup with fuch difficulties, as none but Chriſt was able to remove; and he by death hath effectually removed them all : The way is now open, eventhenew andthe livingway,confecrated for us by his blood.
The death of Chriſt effectually removes the guiltof fin, 1 Pet. ii. 24. washes offthe filth offin, 1 Johnv. 6. takes awaythe enmity ofnature, Col. i. 20, 21. fatisfies all thedemands ofjuttice,
Rom. iii . 25, 26. hath broken all the power ofSatan, Col. ii. 15.
Heb. ii. 14. andconſequently theway toGod is effectually and fully opened to believers by the blood of Jeſus,Heb. x. 20.
Secondly, The blood of Chrift purchased forbelievers their rightandtitletothis privilege,Gal. iv.4, 5. " Butwhenthe ful- " neſs oftime was come,God ſentforth his Son, made of awo- " man, made under the law ; toredeem them that were under " the law, that we might receive the adoption offons," i. e. both therelation and inheritance offons.
There was value and VOL. II.
Eee
The Method of Grace.
SERM . XIX.
worth enough inthe precious blood ofChriſt, not only to pay all our debts to juſtice, but, over and above the payment ofour debts, to purchaſe for us this invaluable privilege. We must put this unspeakable mercy of being brought to God, as my text puts it, upon the account, and to the ſcore of the death of Chrift : no believer had ever taſted the ſweetness of ſuch a mercy, if Chriſt had not taſted the bitterness of death for him.
Theuse of allyou willhave inthe following deductions oftruth.
Deduction 1. Great is the preciousness andworth offouls, that the life of Chriftshould be given to redeem and recover them to God: As God laid out his thoughts and counſel, from eternity, upon them, to project the way and methodoftheir ſalvation ; fo the Lord Jefus in pursuanceofthat bleſſed deſign, came from theboſom ofthe Father, and ſpilt his invaluable blood, to bring them toGod.
No wife man expends vaft ſums to bring home trifling commodities : how cheap foever our fouls are in our ef timation, it is evident by this they are of precious eſteem inthe eyes ofChrift.
Deduction 2. Redeemed fouls must expect no rest, or fatiffaction on this fide heaven, and the full enjoyment of God.
The life of a believer in this world, is a life of motion and expectation : they are nowcomingtoGod, I Pet. ii . 4. God,you ſee, is the centre and rest of their fouls, Heb. iv. 9. As the rivers cannot reſt till they pour themselves into the boſom of the fea, ſo neither can renewed fouls find reſt till they come into the boſom of God *.
There are four things which do, and will break the reſt, and disturb the fouls of believers in this world; afflictions, temptations, corruptions, andabſence from God.
If the three former cauſes of diſquietneſs weretotally removed, fo that a believer were placed in fuch a condition upon earth, where no affliction ſhould disturb him, no temptationtrouble him,no corruption defile or grieve him, yet his very abſence fromGod muſt ſtillkeep him reſtleſs and unſatisfied ; 2 Cor. v. 6. " Whilst we areat home inthe body, yet ab- " fent from the Lord."
Deduction 3. Whatfweet andpleasant thoughts ſhould allbe. lievershave of death ! When they die, and never till theydie, ſhall theybe fullybroughthome toGod.
Death to the faints, is the door by which they enter into the enjoyment ofGod: the dying Chriſtian is almoſt at home, yet a few pangs and agonies more, and then he is come toGod, inwhoſe prefence
* Thou hast made us for thyself, and our hearts are unſatisfied till they reft in thee. Aug. Confef. lib. 1. c. 1.
SERM . XIX .
The Method of Grace.
is the fulness ofjoy. " I defire, faith Paul, todepart, and to be with Chrift, which is far better," Phil. i. 23.
It ſhould not affright us to be brought to death, the king of terrors, ſo longas itis theoffice ofdeathtobringus toGod.
Thatdreamingopinion ofthe foul ſleeping afterdeath, is as ungrounded as itisuncomfortable : the fame day we looſe from this ſhore, we ſhall be landed upon the bleſſed ſhore, were we shall fee and enjoyGod for ever. O, ifthe friends ofdead believers did but understand where, and with whom their fouls are, whilft they aremourning over theirbodies, certainlya few believing thoughts ofthis would quickly dry up their tears, and fill the houſe of mourning with voices ofpraiſe and thanksgiving !
Deduction 4. How comfortable and sweetſhould the converses and communication of Christians be with one another, in this world! Chriſt is bringing them all to God, through this vale oftears ; they are now in the way to him ; allbound for heaven; going home to God, to their everlasting reſt in glory : everyday, every hour, every duty brings themnearer and nearer to their journey's end ; Rom. xiii. 11. " Now,
(faith the " apoſtle), is our falvation nearer than when we believed." O whatmanner ofheavenly communications, andraviſhingdifcour-
ſes ſhould believers have with each other, as they walk by the way ! Owhat pleasant and delightful converſe ſhould they have with one another about the place and ſtate whither Chriſt is bringing them, and where they ſhall ſhortly be ! What raviſhing tranſporting, transforming viſions they ſhall have that day they are brought home toGod! How ſurprizingly glorious to them the fight ofJeſus Chriſt will be,who diedfor them to bring them untoGod ! how should fuch diſcourſes as theſe, ſhorten and ſweeten their paſſage through this world; ſtrengthen and encouragethedejected and feeble-minded, and exceedingly honour and adorntheirprofeſſion ! Thus lived the believers of old ; Heb. xi.
9, 10. " By faith he ſojourned in the land of promife, as in a " ſtrange country, dwelling in tabernacles with Ifaac andJacob,
" the heirs with him of the fame promife; for he looked for " a city which hath foundations, whoſe builder and maker is
" God."
But, alas ! moſt Chriſtians are either entangled in the cares and troubles, or fo enſnared by the delights and pleaſures which almoſt continually divert and take up their thoughts by theway, that there is but little room for any difcourſes of Chrift and heaven, amongmany ofthem: but certainly this would be asmuch your intereſt as your duty.
When the apoftle had entertained the Theffalonians with a lovelydiſcourſe of their meet
Ece2
The Method of Grace.
SERM . XIX,
ing the Lord inthe air, and being everwith the Lord, he charges it uponthem as their great duty, to comfort one another with those words, I Theff. iv. 17, 18 .
Deduction 5. How unreasonableare the dejections ofbelievers, upon the account of those troubles which they meet with in this world! It is true, afflictions ofall kinds do attend believers in theirway toGod; through many tribulations we must enter in. to thatkingdom, But whatthen; muſt wedeſpondanddroop under them asothermen ? Surely no : If afflictions be theway through which you must come to God, then neverbe diſcou. raged at affliction; troubles and afflictions are of excellent uſe, under thebleſſings ofthe Spirit, to further Chriſt's great deſign ofbringingyou toGod. Howoftenwouldyou turn out ofthat waywhich leads toGod, ifhedid not hedge up yourway with thorns, Hofea ii. 6.
Doubtless when you come home toGod, you ſhall find you havebeenmuch beholden, (it may beagreat deal more), toyour troubles than toyour comforts, for bringing you thither; however, the ſweetness of the end will infinitely morethan recompenſe the ſorrows and troubles of theway : nor are they worth tobe compared with the glory that ſhall be revealed in you, Rom. viii. 18.
Deduction 6. How much are all believers obliged, in paint of interest, tofollow Jesus Chriſt whitherfoever hegoes ! Thus are the faints deſcribed, Rev. xiv. 4. " These are they which follow
" the Lamb whitherſoeverhe goeth: theſe were redeemed from " amongmen, being the firſt-fruits untoGod, and to the Lamb."
Ifitbe the deſign of Chriſt to bring us toGod, then certainly it isour duty to follow Chriſt in allthe paths of active and paffive obedience through which he now leads us, as ever we expect to be brought home toGod at laſt : "We are inade par- " takers ofChriſt, ifwe hold the beginning of our confidence
" ſtedfaſtunto the end," Heb. iii. 14.
Ifwe have followed him, through many fufferings and troubles, and ſhall turn away from him at laſt, we loſe all that we have wrought, and ſuffered in religion, and ſhall neverreach hometoGodat last. The crown oflife belongs only tothem whoare faithfultothedeath.
Deduction 7. Let all that defire, or expect to comeuntoGod hereafter, come to Chrift byfaith now.
There is no other way tothe Father, but by Chriſt ; no otherway to Chrift but faith,
Howvain therefore are the hopes and expectations ofallunbelievers ? Be afſured of this great truth, Death ſhallbring you toGod as anavenging Judge, ifChriſt donot bring you now to God as a reconciled Father: without holiness no man ſhall fee
God: thedoor ofhope is ſhut againstallchriſtleſs perfons, Joha
SERM. XX.
The Method of Grace.
xiv. 6. " No mancomethunto the Fatherbutby me." O what aſweet voice cometh down from heaven to your fouls this day, ſaying, As everyou expect or hope tocome toGod, and enjoy thebleſſingthat is here, come unto Chriſt, obey his calls, give upyourſelves tohis conduct and government, andyou ſhall certainlybe brought toGod ! As ſureas you ſhallnow be brought to Jeſus Chriſt by ſpiritual union, ſo ſure ſhallyou be brought toGod in full fruition.
Bleſſedbe Godfor Jesus Christ, the new and livingway to the Father.
And thus I have finiſhed the motives drawn from the titles and benefits of Chriſt, ſerving to enforce and quicken the great goſpel exhortation of coming to, and effectually applying the Lord Jesus Chriſt in the way of faith. O that the bleſſings of the Spirit might follow theſe calls, and fix theſe conſiderations as nails in fure places ! But ſeeing the greathindrance and obſtruction to faith is the falſe opinion andperfuafion ofmoſt unregenerate men, that they are already in Chriſt ; my next work therefore ſhallbe, inafecond uſe of conviction, to undeceive men inthat matter ; and that, by ſhewing them the undoubted certaintyof theſe two things :
First, That there is no coming, ordinarily, to Chriſt without theapplicationofthe law toour confciences, in away of effectualconviction.
Secondly, Norby that neither, without the teachings ofGod, inthe way of ſpiritual illumination.
The firſt of theſe will be fullyconfirmedand openedin ** * SERMON XX.
The great usefulness of the Law or Word ofGod, in order to the Application of CHRIST.
Rom . vii . 9. For I was alivewithout the law once, butwhen the commandment came, fin revived, and I died.
THE ſcope ofthe apostle inthisepiſtle,andmoreparticuParly in this chapter, is to ſtate thedue uſe and excellency ofthe law, which he doth accordingly.
First, By denying to ita power to juſtify us, which is the peculiar honour of Chrift.
SERM . XX.
The Method of Grace.
Secondly, By afcribing to it apower toconvince us, and ſo prepare us for Chrift.
Neither attributing to itmore honour than belongeth to it, nor yet detracting from it that honour and usefulness which God hath given it.
It cannot make us righteous, but it can convinceus that we are unrighteous; itcannot heal, but itcan open and difcover the wounds that finhath givenus ; whichhe proves in this place by an argument drawnfrom his own experience, confirmed alſo by the general experience of believers, in whoſeperfonsand nameswe musthere underſtand him toſpeak ;
" For I was alive without the law once; but when the com- " mandment came, fin revived, and Idied."
Wherein three particulars are very obſervable.
First, The opinion Paul had, and all unregenerate menhave of themselves before converfion: Iwas alive once. By life, underſtand here livelineſs, chearfulness, and confidence of his good eftate and condition : he was full of vainhope, falſejoy, and prefumptuous confidence, avery briſk andjovial man.
Secondly, The ſenſe and opinion he had, and all others will have ofthemselves, if ever they come under the regenerating work of the Spirit in his ordinary method ofworking : Idied.
The death he here ſpeaks of, ſtands opposed to that life before mentioned; and ſignifies the forrows, fears, and tremblings thatfeized upon his foul, when his ſtate and temper were upon thechange: the apprehenfions he thenhad ofhiscondition ſtruck him home to the heart, anddamped all his carnal mirth : Idied.
Thirdly, The ground and reaſon of this wonderful alteration and change of his judgment, and apprehenfion of his own condition ; the commandment came, and fin revived : The commandment came, i. e. it came hometo myconfcience, it was fixed with a divine and mighty efficacy upon myheart : the commandment was come before by way of promulgation, and the literal knowledge of it: but it never came, tillnow, in the ſpiritual ſenſe, and convincingpower to his foul: though he had oftenread, and heard the law before, yet he never clearlyunderſtood the meaning and extent, he never felt the mighty efficacy thereofupon his heart before; it ſo came at this time, as it never camebefore.
From hence the obfervations are, Doct. 1. That unregenerateperfons aregenerallyfull ofgroundless confidence, and chearfulness, though their condition be fadandmiferable.
Doct. 2. That there is a mighty efficacy in the wordorlaw of God, to killvain confidence, andquench carnalmirth in the hearts ofmen, when Godfets it home upon their confciences.
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We ſhall take boththeſe points under confideration, and improvethem tothedeſign in hand.
Doct. 1. That unregenerate perſons are generally full of groundless confidence, and chearfulness, though their conditionbefad and miferable ; Rev. iii. 17. Becauſe thou ſayeſt
I am rich, and increaſed with goods, and have need of nothing ; and knoweſt not that thou art wretched, and miferable, and poor, and blind, and naked : This is the very life that unregenerate men do live.
In opening whereof, I ſhall ſhew you, 1. What is the life ofthe unregenerate.
2. What maintains that life.
3. How it appears that this is the life the generality of the world do live.
4. the dangerof living fuch a life as this: and then apply it.
First, What is the life of the unregenerate, and wherein it conſiſts ? Now there being, among others, three things in which the life of the unregenerate doth principally confiſt, viz.
Carnal ſecurity, Preſumptuous hope, and Falſejoy, Oftheſe briefly in their order.
First, There is in unregeneratemenagreatdealofcarnal fecurity; they dread no danger; Luke xi. 21. " When a ſtrong
" man armed keepeth his palace, his goods are at peace :"
There is generally a great ſtillneſs and ſilence in the confciences offuchmen : when others, in a better condition, are watching and trembling, they ſleep ſecurely; ſo they live, and ſo oftimes they die, Pfal. Ixxiii. 4. " They have no bonds in their death,"
[Hebrew, no knots], no difficulties thatpuzzle them. Itis true, the confciences of few men are ſo perfectly ſtupified, but that, ſome time or other, they twing and gird them; but it feldom works to that height, or continues with them ſolong, as togive anyconfiderable interruption to their carnal peace andquietneſs.
Secondly, The life of the unregenerate conſiſteth inpreſumptuoushope : this is the very foundation of their carnal ſecurity.
So Chriſt tells the Jews, John viii. 54, 45. " Ofwhom ye fay " that he is yourGod, and yetyehave not known him." The world is full of hope without a proniſe, which is but as a fpider's web, when a ſtreſs comes to be laid upon it, Job xxvii. 8.
Unregenerate men are ſaid indeed to be without hope, Ephef. ii. 12. but the meaning is, they are without any folid, wellgrounded hope; for in ſcripture-account, vain hope is no hope, except itbe a livelyhope, 1 Pet. i. 3. Ahope flowing fromu
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nionwith Chrift, Col. i. 27. Ahope nourishedby experience, Rom. v. 4. A hope for which a man can give a reafon, 1 Pet, iii. 15. Ahope that puts menupon heart-purifying endeavours,
1 John iii. 3.
It is in the account ofGod a cypher, a vanity, not deferving the name of hope; and yet ſuch a groundless, dead, Chriſtleſs, irrational, idle hope is thatwhich the unregenerate live upon.
Thirdly, The life of the unregenerate conſiſteth in falſe joy, the immediate offspring of ungrounded hope, Mat. xiii. 20.
The ftony ground receive the word with joy.
There are two forts ofjoy upon which the unregenerate live, viz.
1. A fenfitive joyin things carnal.
2. A deluſivejoy in things ſpiritual .
They rejoice in corn, wine, and oil, intheir eſtates and children, in the pleasant fruitions of the creature; yea, and they rejoice alſo in Chriſt and the promises, inheaven and inglory: with all which they have juſt ſuch akind of communion, as a manhath in a dream with a full feaſt, and curious muſic; and juſt ſo theirjoy will vaniſh when they awake. Now theſe three, fecurity,hope, andjoy, make up the livelihood ofthe carnalworld.
Secondly, Next it concerns us to enquire what are the things that maintain and ſupport this ſecurity, hope and joy in the hearts of unregenerate men; and if we conſider duly, we ſhall find church-privileges, natural ignorance, falſe evidences ofthe love ofGod, flight workings of the gofpel, ſelf-love, comparing themselves with the more profane, and Satan's policy managing all theſe in order to their eternal ruin, are ſo many ſprings to feed and maintain this life ofdeluſion inthe unregenerate.
1. First, Church privileges lay thefoundation to this ſtrongdeluſion. Thus the Jews deceived themſelves, ſayingin their hearts,
" We have Abraham for our father," Mat. iii. 9. This proptup the vainhopes thatAbraham's blood ran in their veins, though
Abraham's faith and obedience never wrought in their hearts.
2. Secondly, Natural ignorance; this keeps all inpeace: they that fee not, fear not.
There are but two ways to quiet the hearts of men about their ſpiritual and eternal concernments, viz. the way of afſurance and faith, or, the way of ignorance and ſelf-deceit : by the one we are put beyond danger, by the other beyond fear, though the danger be greater.
Satan could never quiet men, ifhe did not firſt blind them.
3. Thirdly, Falſe evidences of the love ofGod is another ſpring feedingthis ſecurity, vainhope and falſejoy in the hearts ofmen: fee the power of it to huſh and ſtill the confcience,
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Mat. vii. 22. " Many will say to me inthat day, Lord, Lord, " have we not prophefied in thy name ?" &c.
The things upon which they built their evidence and confidence, were external things in religion ; yet they had a quieting power upon them, as if they hadbeen the beſt evidences in the world.
4. Fourthly, Slight workings of the goſpel; ſuch are tranſientmotions of the affections under the word, Heb. vi. 8. the working of their defires about ſpiritual objects, John vi. 34.
Mat. xxv. 8. the external change, and reformation of their ways, Mat. xii. 43. all which ſerve to nourish the vain hopes of the unregenerate.
Fifthly, Self-love is anapparent reaſon and ground of ſecurity and falſe hope, Mat. vii. 3. It makes a man to overlook great evils in himself, whilst he is ſharp-fighted to discover and cenſure leffer evils in others: ſelf-love takes away the fight of fin, by bringing it too near the eye.
6. Sixthly, Mens comparing themſelves with thoſe that are more profane and groſly wicked than themselves, ſerves notably to quiet and huſh the confcience aſleep; " God, I thank thee,
66 (taid the Pharifee), I am not as other men, or as this publi- " can."
O what a faint did he ſeem to himself, when he stood by those that were more externally wicked.
7. Seventhly, and lastly, The policy ofSatan to manage all theſe things to the blinding and ruining of the fouls ofmen, is another great reaſon they live ſo ſecurely and pleaſantly as they do, in a ſtate of ſo much danger and miſery, 2 Cor. iv. 3, 4.
" TheGod of this world hathblinded the minds of them that " believe not ."
Thirdly, You have ſeen what the life ofthe unregenerate is, andwhat maintains that life.
In the next place, I ſhall give you evidence that this is the life the generality of the worlddo live; a life of carnal ſecurity, vain hope, and falſe joy : this will evidently appear, ifwe confider, First, The activity and liveliness of mens ſpirits in purſuit ofthe world. Ohow lively and vigorous are their hearts in the the management of earthly deſigns ! Pfal. vi. 4. "Who will
" ſhew us any good ? " The world eats up their hearts, time, and ſtrength.
Now this could never be, iftheir eyes were but opened to fee the danger, and miſery their fouls are in. How few deſigns for the world run in the thoughts ofa condemned man ? O ifGod had ever made the light of conviction to ſhine into their confciences, certainly the temptations would lie the quitecontraryway, even in too great a neglect of things ofthis
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The Method of Grace. life! But thisbriskness and livelineſs plainly ſhew the great fecurity which is upon moſt men.
Secondly, The marvellous quietnessand ſtillneſs that is in the thoughts and confciences of men, about their everlasting concernments, plainly ſhews this tobe the life ofthe unregenerate :
How few fcruples, doubts, or fears ſhall you hear from them ?
Howmany years may a man live in carnal families, before he ſhall hear fuch a queſtion asthis ſeriously propounded,
What " ſhallIdo tobe ſaved ?" Thereare no queſtions in their lips, becauſe nofearor ſenſe ofdanger in their hearts.
Thirdly, The general contentedneſs, and profeſt willingness of carnal men to die, give clear evidence that fuch a life of fecurity, and vain hope is the life they live ; " Like ſheep they are laid in the grave, Pfal. xlix. 14. O how quiet and ſtill are their confciences, when there are but afew breaths more between them and everlasting burnings ! Had God opened their eyes to apprehend the confequences ofdeath, and what follows the pale horse, Rev. vi. 8. it were impoſſible but that every unregenerateman ſhould makethatbed onwhichhe dies, ſhake and tremble under him .
Fourthly, and Lastly, The loweſteem menhave for Chrift, and the total neglect of, at least the mere triffing with, thoſe duties inwhich he is tobe found, plainly discover this ſtupid, fecure life tobe the life that the generalityof theworld do live : for were men ſenſible of the diſeaſe of fin, there could be no quieting them without " Chriſt the phyfician," Phil. iii. 8. All the buſineſs theyhave todo in this world could neverkeep them from their knees, or make them ſtrangers to their clofets : all which, and much more that might be taidof like nature, gives toofull and clear proof to this ſad affertion, that this is the life theunregenerate world generally lives.
Fourthly, In the last place, Iwould ſpeak a few words to dif. coverthedanger of fuch a life, as hath been described ; towhich purpoſe, let the following brief hints be ferioufly minded.
First, By thefe things fouls are inevitably betrayed into hell, and eternal ruin; this blinding is in order todamning, 2 Cor. iv. 3, 4. " If ourgoſpel be hid, it is hidtothem thatare loft;
"whoſe eyes thegodofthisworldhath blinded." Thoſe that are turned over into eternal death, are thus generallyhoodwinkedandblinded in order thereunto, Ifa. vi. 9, 10. " Andhe said goand tell this people, hearye indeed, but underſtand not :
" and ſee ye indeed, but perceivenot. Make the hearts of this " people fat, and make their ears heavy, and ſhut their eyes ;
" left they fee with their eyes, and hear with their ears, and
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" underſtand with their hearts, and convert, and be healed."
Secondly, As damning is the event of blinding, ſo nothing makes hell a more terrible ſurprize to the foul than this doth :
By this means the wrath ofGodis felt before its danger be apprehended; aman is paſt all hope, before he begins tohaveany fear: his eternal ruin, like a breach ready to fall, ſwelling out in ahighwall, cometh fuddenlyat an inſtant, Iſa. xxx. 13. and as it damns furely, and ſurprizingly, fo,
Thirdly, Nothing more aggravates a man's damnation than to fink ſuddenly into it, from amidſt ſomany hopes, and high confidence of fafety : For a man to find himself in hell, when he thought and concluded himſelf within a ſtep ofheaven, Owhat ahell will itbe to fuch men ! The higher vainhopes lifted them up, the moredreadful muſt their fall be, Mat. vii. 22. And as itdamns furely, ſurprizingly, and withhighest aggravations, ſo,
Fourthly, This life of ſecurity, and vainhope, fruſtrates all the means of recovery, and ſalvationinthe only feaſon wherein theycan be useful and beneficial to us : Byreaſonoftheſe things theword hath no power to convince mens confciences, nothing canbring them to a fight and ſenſe of their condition : Therefore Chriſt toldthe ſelf-confident, andblind Jews, Mat. xxi. 21.
" That the publicans and harlots go into the kingdom ofGod " before them:" And the reaſon is, becauſe their hearts lie moreopen, andfair to the ſtrokes of conviction, and compunction for fin than thoſedo, who are blindedby vain hopes, and confidences.
Infer. 1. Is this the life that the unregenerate world lives?
Then it is not to be wonderedat, that the preaching ofthe gospel hathfo littlefuccefs : " Who hath believed our report? (faith the " prophet) and to whom is the arm of the Lord revealed ?" la. liii . 1.
Miniſters ſtudy for truths apt to awaken, and convincethe conſciences ofthem that hear them, but their words return again to them: They turn toGod,and mournover the matter; we have laboured in vain, and ſpent our ſtrength for nought : And this ſecurity is the cause of all ; vain hopes bar faſt thedoors ofmens hearts againſt allthe convictions and perfuafions ofthe word. The greater cauſe have they to admire the grace of God, who have found, or ſhall find the convictions of the word ſharper than any two-edged ſword, piercing to the dividing aſunder ofthe foul and ſpirit; to whoſe hearts
God brings home the commandment, by an effectual application.
Infer. 2. Ifthis be the life ofthe unregenerate world ; what Fff2
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The Method of Grace. deadly enemies are they that nourish, andstrengthen the groundlefs confidences, and vain hopes offalvation in men ? This the ſcripture calls the healing ofthe hurt offouls flightly, by crying
" Peace, peace, when there is no peace," Jer. vi. 14.
The ſewing of pillows under their arm-holes, Ezek. xiii. 18.
That theymay lie ſoft and eaſy under the miniſtry : And this is the doctrine which the people love ; but oh, what will the end of theſe things be! And what an account have thoſe men to give to God for the blood of thoſe ſouls by them betrayed to the everlasting burnings ! Such flattery is the greatest cruelty : Thoſe whom you bleſs upon earth, will curſe you in hell, and the day inwhich they truſted their fouls to your conduct .
Infer. 3. How great a mercy is it to be awakened out ofthat generalfleep, andfecurity which is fallen upon the world!
You cannot eftimate the value of that mercy, for it is a peculiar mercy.
O that ever the Spirit of the Lord ſhould touch thy foul under the ministry of the word, ſtartle, and rouſe thy confcience, whilſt others are leftin the dead fleep of ſecurity round about thee ! When the Lord dealt with thy foul much after the fame manner hedidwith Paul in the way toDamafcus, who not only faw a light ſhining from heaven,which thoſe that travelled with him faw as well as he, but heard that voice from heavenwhich did the work upon hisheart, though his companions heard itnot.
Besides, it is not onlyapeculiar mercy, but it isa leading, introductive mercy, to all other ſpiritual mercies that follow it to all eternity. IfGod had not done this for thee, thou hadſt never been brought to faith, to Chriſt, or heaven : from this act of the ſpirit all other ſaving acts take their rife.
So thatyou have cauſe for ever to admire the goodness of God, in in fuch a favour as this is .
Infer. 4. Lastly, Hence it follows, that thegenerality of the world are in the direct way to eternal ruin ; andwhatevertheir vain confidences are, they cannot be saved : "Narrow is the " way, and ſtrait is the gate that leadeth unto life, and few
" there be that find it."
Hear me all you that live this dangerous life ofcarnalſecurity, and vain hope, whatever yourperfuafions and confidences are, exceptyou give them up, andget better grounds for your hope, you cannot be ſaved.
For, First, Such hopes and confidences, as yours, are directly contradictory to the eſtabliſhed orderof the gospel, which requires repentance, Acts v. 31. Faith, Acts xiii. 39. and regeneration,
John iii. 3. in all that ſhall be ſaved: Andthis order ſhall never bealtered for any man's fake.
Secondly, Iffuch as you be ſaved, allthe threatnings in fcrip