SERMON XXIX
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Fifth use, for consolation.
It only remains, that I shut up all with a few words ofconfolationunto all that are under the mortifying influence of the
Spirit.
Much might be said for the comfort of such.
In brief, First, Mortified sin shall never be your ruin : 'Tis only reigning fin that is ruining sin, Rom. viii. 13.
Mortified fins, and pardoned fins, shall never lie down with us in the dust.
Secondly, If fin be dying, your souls are living ; for dying unto fin, and living unto God, are inseparably connected, Rom. vi.
11.
Thirdly, Iffin be dying in you, it is certain that Christ died for you, and you cannot desire a better evidence of it, Rom. vi.
5,6.
Fourthly, If fin be dyingunderthe mortifying influences of the Spirit, and it be your daily labour to resist and overcome it, you are then in the direct way to heaven, and eternal salvation; which few, very few in the world shall find, Luke xiii. 24 .
Fifthly, To thut up all, if you, through the Spirit, be daily mortifying the deeds of the body,then the death of Christ is effectually applied by the Spirit unto your souls, and your interest in him is unquestionable: For they that are Christ's have crucified the flesh with the affections and lusts, and they that have so crucified the flesh with its affections and lusts, are
Christ's.
Bleffedbe God for a crucified Christ.
** ** SERMON XXIX.
Of the Imitation of CHRIST, in holiness of Life, and the necessity of it in all Believers.
I JOHN ii. 6. He that faith be abideth in him, ought himselfalfo fotowalk, even as he walked.
HE express, and principal design of the apofile in this and positive, for the trial and examination of men's claims to Christ ; amongst which (not to spend time about the coherence) my text is a principal one; a trial of mens interest in Christ, by their imitation of Christ. It is supposed by some expositors, that the apostle, in laying down this mark, had a special design
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to overthrow the wicked doctrine of the Carpocratians, whe taught (as Epiphanius relates it) that men might have as much communion with God in fin, as in duty. In full opposition to which the apostle lays down this proposition, wherein he asserts the necessity ofaChrift-like conversation,in all that claim union with him, or interest in him. The words resolve themselves into two parts, viz .
1. A claim to Christ supposed.
2.The only way to have our claim warranted.
First, We have here a claim to Christ supposed;" if any man " say he abideth in him:"Abiding in Christ is anexpressiondenotingproper, and real interest in Christ, and communion with him; for itisputinopposition to those temporary,light, andtranfient effects of the gospel, which are calledamorning dew, or an early cloud ; such a receiving of Christ as that, Mat. xiii. 21. which is but a present slash, sudden and vanishing; abiding in Christ notes a solid, durable, and effectual work of the Spirit, thoroughly and everlastinglyjoining the foul to Christ. Now, if anyman, whosoever he be (for this indefinite is equivalent to an universal term) let him never think his claim to be good, and valid, except he take this course to adjust it.
(2.) Secondly, The only way to have this claim warranted, and that must be by so walking even as he walked ; which words carryinthem the necessity of our imitationofChrift.
But it is not to be understood indefinitely, and universally of all the works or actions of Christ, some of which were extraordinary and miraculous; some purely mediatory, and not imitableby us: In these paths no Christian can follow Christ ; nor may fo much as attempt to walk as he walked. But the words point at the ordinary, and imitable ways, and works of Christ ; therein it must be the care of all to follow him, that profess and claim interest in him; they must so walk as he walked, this [fo] is a very bearing word in this place; the emphasis of the text seems to lie in it; however, certain it is that this so walking doth not imply an equality with Christ in holiness, and obedience; for as he was filled with the Spirit without measure, and anointed with that oil of gladness above his fellows, so the purity, holiness, and obedience of his life are never to be matched, or equalizedby any of the faints. But this so walking, only notes a sincere intention, design, andendeavour to imitate and follow him in all the paths of holiness, and obedience, according to the different measures of grace received.
The life of Christ is the believer's copy, and though the believer cannot C2
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drawone line, or letter exact as his copy is, yet his eye is still upon it, he is looking unto Jesus, Heb. xii. 2. and labouring to draw all the lines of his life, as agreeably as he is able, unto
Christ his pattern.
Hence the observation is, Doct. That every man is bound to the imitation of Christ, under penalty offorfeiting his claim to Christ.
The saints imitation of Christ is solemnly enjoined by many great and express commands of the gospel; so you find it, 1 Pet,
1, 15, " But as he that hath called you is holy, fo be ye holy in " all manner of conversation :" So Eph. v. 1 , 2. " Be ye there- " fore followers of God as dear children, and walk in love, as " Christ also hath loved us."
" Christians (faith * Bernard) " receive this name from Christ ; and it is very meet that as " they inherit his name, so they should also imitate his holi- " ness." Now to state the method of this discourse, it will be needful to discuss, and open three things in the doctrinal part.
1. What the saints imitation of Christ supposes, and comprizes.
2. In what particulars they are especially bound to imitate Christ.
3. Why no claim to Christ is valid without this imitation of him.
And then apply the whole in divers uses.
(1.) First, What the saints imitation of Christ supposeth and compriseth. Now there are divers great, and weighty truths supposed and implied in this imitation of Christ; or walking as he walked, viz .
First, It supposes, that no Christian, is, or may pretend to bearuletohimself, to act according to the dictates of his own will and pleasure, for as no manhathwisdom enough to direct and govern himself; so if his own will were made the rule of his own actions, it would be the higheit invasion of the divine prerogative that could be imagined: 4 I know,O Lord, (faith Je- " remy) that the way of man is not in himself, it is not in him
" that walketh to direct his own steps," Jer. x. 23.
We may asweil pretend to be our own makers as our own guides.
It is a pretty observation of Aquinas, that if the workman's hand were the rule of his work, it were impossible he should ever crr in working : And if the will ofmanwerethe only law and guide
* Chriftiani a Chrifto nomen acceperunt, et operæ pretium eft, utficutfunt hæredes nominis, itafint imitatoresfanctitatis. Bern. sent. lib. p.436.
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of his way, we might then say nomanwould fin in his walking.
The apostle indeed, faith of the Heathens, Rom. ii. 14. "That 66 they are a law to themselves;" but it is not his meaning, that their will is their law, but the law of God engraven upon their hearts; the light and dictates of their own consciences, did oblige, and bind them as a law.
Secondly, This imitation of Christ implies, that as no man is, ormaypretendto be his own guide,so nomereman,how wife, or holy soever he be, may pretend to be a rule to other men ; but Chritt is the rule of every man's way, and walking.
It is true, indeed, the apostle faith, " We shouldbefollowers of them,who 66 through faith, and patience, inherit the promises," Heb. vi . 12 .
And, again, James v. 10. " Take, my brethren, the prophets, " who have spoken in the name of the Lord, for an example of " suffering affliction, and of patience."
But you must always remember, that there is a two-fold rule ; 1. Regula regulans, the rule ruling.
2.Regula regulata, the rule ruled.
The wisest, and holiest among men, may pretend no higher than a ruled rule.
The great aposlle, though filled with as great a measure of the Spirit of wisdom, and holiness, as ever was possessed by any mere man; yet goes no higher than this,
Cor. xi. 1. " Beye followers of me, as I, also, am of Christ."
The best of men are but men, at best'; they have their errors, and defects, which they freely acknowledge; and where they differ from Christ, it is our duty to differ from them : We may not pin our faith upon any man's sleeve, for we know not where he will carry it.
It was the commendation which Paul gave of the Theffalonians, I Thef. i. 6. " And ye became sol- " lowers of us and of the Lord."
The noble Bereans were also commended for searching the scriptures, and examining the apostles doctrine by it; and it was a good reply of the father to a clamorousdisputant, crying,Hear me, hear me ; " * I will nei- " ther hear thee, nor do thou hear me; but let us both hear
" Christ."
Thirdly, The imitation of Christ implies the necessity of fanctification, in all his followers ; forasmuch as it is impoffile there should be a practical conformity, in point of obedience, where there is not a conformity in spirit, and in principle ; all external conformity to Christ's practice, depends upon an internal con. formity to Christ, in the principle, and Spirit of holiness.
It is very plain, fromEzek. xi. 19, 20. thatanewheart must be giv.
Nec ego te, nec tu me,fed ambo audiamus Chriftum.
Aug.
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The Method of Grace. enus,and a new Spirit put into us,before we can walkinGod's statutes; we must first live in the Spirit,before we can walk in the Spirit, Gal. v.25.
A Fourthly, The imitation of Christ plainly holds forth this, that christian religion is a very precise, and strict religion ; no waycountenancinglicentiousness,orindulgingmenin their luis ; it allows noman to walk loosely, and inordinately; but rejects every man's claim to Christ, who studies and labours not to tread exactly in the foot-steps of his holy, and heavenly example.
Prophaneness, and licentiousness, therefore, can find no shelter, or protection under the wing of the gospel ; this is the univerfalrule, laid upon all the professors of the christian religion; " Let every one that nameth the name of Christ, depart from iniquity," 2 Tim. ii. 19. (i. e.) let him either put onthelifeofChrift,orputoffthe name of Christ ; let him shew the hand ofa Christian, in works of holiness, and obedience, or elfethetongue,and language of a Christian, must gainnobelief, or credit.
Fifthly, The imitation of Christ necessarily implies the defectiveness, and imperfection of the best of men in this life; for if the life of Christ be our pattern, the best, and holiest of menmustconfess they come short in every thing, of the rule of their duty.
Our pattern is still above us, the best of men are ashamed, when they compare their lives with the life of Christ :
It is true, a vain heart may swell with pride, when a mancompareshimselfwith other men; thus measuring ourselves by ourselves, and comparing ourselves among ourselves, we shew our folly, and nourish our pride; but ifanymanwill compare his own life with Christ's, he will find abundant cause, at every time, and in every thing, to be humbled.
Saul was a great proficient in holiness, and obedience; he had been long Ariving to come up to the top of holiness: yet when he looks up, and sees the life of Chrilt, and rule of duty, fo far above him, he reckons himself still but at the foot of the hill.
Phil. iii.
12. " Not as though I had already attained, either were al- " ready perfect, but I follow after, if that I may apprehend,
" that for which, also, I am apprehended of Christ Jesus." q.d.
Alas! I am not come up to my duty ; I am a great way behind: but I am following after, if at last I may attain it : Per-
section is in my expectation, and hope, at last, not in my attainment here.
Sixthly, The imitation of Christ, as our general rule, and pattern, necessarily implies the transcending holiness of the Lord
Jesus; his holiness is greater than the holiness of all creatures,
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" For only that which is first, and best, in every kind, is the " rule, and measure, of all the rest *."
It is the height of faint's ambition, to be made conformable to Christ, Phil. iii. 10.
Christ hath a double perfection, a perfection of being, and a perfection of working: His life was a perfect rule ; no blot or errorcouldbe found therein; for he was " holy, harmiess, un- " defiled, separate from sinners:" And such an high-priest, became us, as the apostle speaks, Heb. vii. 26. The conformity of professors to Christ's example, is the test, and measure of all their graces; the nearer anyman comes to this pattern, the nearer he approaches towards perfection.
Seventhly, The Christian's imitation of Christ, under penaltyoflofing his claim to Christ, necessarily implies sanctification, and obedience, to be the evidences of our justification, and interest in Christ: Assurance is unattainable, without obedience; we can never be comfortable Christians, except we be strict, and regular Christians.
Gal. vi. 16. " As many as walk " according to this rule, peacebeonthem,and mercy ; and up- " on the Israel of God." A loose, and carelessconverfation, can never be productive of true peace, and consolation. 2Cor. i.
12. "This is our rejoicing, the testimony of our conscience; " that in simplicity, and godly sincerity; not with fleshly wif- " dom, but by the grace of God ; we have had our conversation
" in the world."
Letmentalk whattheywill, of the immediate fealings, and comforts of the Spirit, without any regard to holiness, or respect to obedience: Sure I am, whatever delusion they meet with in that way, true peace, and consolation, is only to be expected, and found here : "The fruitofrighteoufnefs
"shall be peace, and the effect of righteousness quietness, and " assurance for ever."
We have itnotforour holiness, but we always have it in the way of holiness. And fo much of the first particular, namely, what the imitation of Christ implies andcomprizes in it.
Secondly, In the next place, we are to enquire, in what things all, who profess Christ, are obliged to the imitation of him ; or what those excellent graces, in the life of Christ, were, which are propounded as patterns to the saints.
The life of Christ was a living law; all the graces, and virtues of the Spirit, were represented in their glory, and brightest luftre in his conversation upon earth † : Never Man spake,
* Primum et optimum in unoquoquegenere eft regula et menfura ceterorum.
†What have you to do with virtues, who are ignorant of Christ's virtue ?
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The Method of Grace. as he spake ; never any lived, as he lived. "We beheld his " glory (faith the evangelist) as the glory of the only begotten
" of the Father, full of grace, and truth," John i. 14. But to descend to the particular, imitable excellencies, in the life of Christ, which are high patterns, and excellent rules, for the conversation of his people; we shall, from among many others, single out the ten following particulars, which we are obliged to imitate.
Pattern 1. And first of all, the purity, and holiness of the life of Christ, is proposed as a glorious pattern for the faint's imitation.
1 Pet. i. 15.
A she which hath called you is holy, "
sobeye holy in all manner of conversation ;" εν παση ανατροφης in every point, and turning of your lives.
There is a two-fold holiness in Christ, the holiness of his nature, and the holiness of his practice ; his holy being, and his holy working : This obligeth all that profess interest in him, to a two-fold holiness, viz. holiness in actu primo, in the principles of it, in their hearts; and holiness in actu fecundo, in the practice, and exercise of it, in their conversations.
It is very true, we cannot, in all respects, imitate the holiness of Christ, for he is essentially holy; proceeding, by nature, as a pure beam of holiness from the Father : and when he was incarnate, he came into the world immaculate, and pure from the least stain of pollution : There it was said, Lukei. 25. " That holy thing which shall be born
" of thee shall be called the Son of God."
In this we can never be like Christ, in the way of our production ; for " who " canbringacleanthingoutofthatwhich is unclean ? Not one."
The Lord Jesus was, also, efficiently holy, (i. e.) he makes others holy ; therefore his sufferings, and blood, are called a fountain opened " for fin and for uncleanness, (i. e.) to cleanse other men's fouls, Zech . xiii . 1.
In this Christ, also, is inimitable; no man can make himself, or others, holy.
That is a great truth, though it will hardly go down with proud nature, Minus eft te fecisse hominem, quam sanctum ; we may sooner make ourselves to be men, than to be saints.
Beside, Christ is infinitely holy, as he is God; and there are no measures fetto his holiness, as Mediator.
John iii. 34. " For God giveth not " the Spirit by measure unto him." But, notwithstanding these excepted respects, the holiness of Christ is propounded as a pattern, for our imitation, fix ways. virtue ? Where, pray you, is true prudence, but in Christ's doctrine ? Or true temperance, but in Christ's life ? Or true fortitude, but in Chritt's passion ?
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First, He was truly, and sincerely holy, without fiction, or simulation; and this appeared in the greatest trial of the truth of holiness, that ever was made in this world.
John xiv. 30.
" The prince of this world cometh, and hath nothing in me :"
When he was agitated, and shaken, with the greatest temptations, no dregs appeared ; he was like pure fountain-water, in a crystal glass. The hypocrite makes thew of more holiness than he hath, but there was more holiness in Christ,than ever appeared to the view of men. We may say, of the way of Christ, what the philosopher faith of the milky way in the heavens ; that those faint streams of light, which we fee there, are nothing elfebut the reflection of innumerable stars which thine there, though they are invisible to us. There was much inward beauty in him, and so there ought to be in all his followers ; our holiness, like Christ's, must be sincere, and real, Eph . iv. 24. shining with inward beauty towards God, rather than towards men.
Secondly, Christ was uniformly holy, at one time, as well as another ; in one place, and company, as well as another : He was still like himself, an holy Christ; one and the fame tenor of holiness ran throughout his whole life, from first to last : So must it be with all his people, holy in all manner of conversation.
Christians, look to your copy, and be sure to imitate Christ, in this; write fair, after your copy; let there not be here a word, and there a blot; one part of your life heavenly, and pure, and another earthly, and dreggy; or (as one expresses it) now an heavenly rapture, and by and bya fleshly frolic.
Thirdly, Christ was exemplarily holy; a pattern of holiness to all that camenigh him, and conversedwith him : O imitate
Christ in this.
It was the commendation of the Thessalonians, that they "were enfamples to all that believed inMacedonia
" and Achaia ; and that in every place their faith to God-ward " was spread abroad," I Thef. i. 7, 8.
Let no mango out of your company, without conviction, or edification; so exemplasy were the primitive Christians, Phil. iii. 17.
" Which Fourthly, Christ was strictly, and precisely holy :
" of you convinceth me of fin ?" The most envious, and observing eyes of his greatest enemies, could not pick a hole, or ‡ The Galaxy is averygreat multitude of stars of the smallest size, whose smallness hinders their being perceived by us diftinaly like the other stars, and their beams are mutually intermingledand confounded.
Conimb. de Meteor. cap. 2.
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find a flaw in any of his words, or actions: It is our duty to imitate Christ in this. Phil. ii. 1 5. " That ye maybe blameless,
" and harmless, the sons,of God, without rebuke, in the midst of 66 a crooked, and perverse nation, among whom ye shine" (or, as the word may be rendered, imperatively, Φαίνεσε ως φωσηρες,
66 among whom thine ye) as lights in the world."
Thus it becomes the followers of Christ to walk circumspectly, or precisely; " for so is the will of God that with well-doingye may put
" to silence the ignorance of foolish men, I Pet. ii. 15.
Fifthly, Christ was preservingly holy,holy to the last breath ; as he began, so he finished his whole life inaconftant course of holiness : in this also he is our great pattern.
It becomes not anyofhispeople to begin in the Spirit, and end in the flesh; but on the contrary, their last works should be more than their first: " Let him that is holy, be holy still," Rev. xxii. 11 .
Sixthly, In a word, the delight of Christ was only in holy things, and holy persons ; they were his chosen companions ; evensoitbecometh his people to have all their delights in the saints, and in the excellent of the earth, Psal. xvi. 3.
Thus, Christians, be ye followers of Christ in his holiness; God hath decreed this conformity to Christ in all that shall be saved,Rom. viii. 29. he banisheth all unholyones from his gracious presence for ever, I Cor. vi. 9. Heb. xii. 14.
The design of Christ in dying for you was to make you pure and holy, Eph. v. 25, 26.
O then, study holiness, eye your pattern, and as dear children, beye followers of your most holy Lord Jesus Christ.
Pattern 2. The obedience of Christ to his Father's will, is a pattern for the imitation of all Christians : it is said of Christ,
Heb. v. 6. that he" learned obedience by the things which he " suffered;" a text which labours under some difficulties :
Christ learned obedience, and yet was not ignorant before of what he learned afterward; he was perfect in knowledge, and yet the apostle speaks of him as a proficient in the school ofwildom.
But we must confider there are two ways of learning, viz.by 1. The comprehensionofthemind.
2. By the experience of the sense.
Christ, as God, was perfect in knowledge; nothing could be added to him: but when he became man, then he came to understand, or learn by sufferings, as the apostle here speaks ; which though it added nothing to his knowledge, yet it was a newmethodandwayofknowing. Now the obedience of Christ is our pattern, whereuntowe are obliged(as ever we will war
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rantourclaimof interest in him) to conform ourselves, in the following properties of it.
First, Christ's obedience was free and voluntary, not forced or compulsory; it was so from the very first undertaking of the work of our redemption, Prov. viii. 30, 31. " Then was I by " him as one brought up with him,And I was daily his delight,
" rejoicing always before him; rejoicing in the habitable part " of his earth; and my delights were with the Sons of men."
And when the fulness of time was come for executing thatblefseddesign, which had been in prospect from all eternity, how chearfullydid the will of Christ echo to his Father's call, Psal . xl. 7. "Then said I, loI come, in the volume ofthybook it is
" written of me."
I delight to do thy will, O my God, yea, " thy law is within my heart."
Nor was this a flourish before he came into the field, and saw the enemy ; for he laid down his life with the greatest chearfulness and spontaneity that could be,
Johnx. 17, 18. " Therefore doth my Father love me, because " I lay down my life, that I might take it again ; noman taketh
" it from me, but I lay it down of myself:" and indeed the voluntariness of Christ, in his obedience unto death, gave his deaththenature, and formality of afacrifice; for so all sacrifice, ought to be offered, Lev. i. 3. and so Christ'sfacrificewas offer cd unto God, Eph. v. 2. It was as grateful a work to Christ to die for us, as it was to Moses his mother to take him to nurse from the hand of Pharaoh's daughter. O Christians tread in the steps of Christ's example ; do nothing grudgingly for God, let no this commands be grievous, 1 John v. 3. If you do any thing for God willingly, you have a reward; if otherwise, a dispensa. tiononly is committed to you, 1 Cor. ix. 7. Obedince in Christ was an abasement to him, but in you a very great honour and advancement; you have reason therefore to obey with chearfulnefs.
Secondly, The obedience of Christ was universal and compleat, he was obedient to all the will of God, making nodemur to the hardest service imposed by the will of God upon him,
Phil. ii. 8. " He became obedient unto death, even the death of " the cross ;" and though it is true,the humanity of Christ recoiled, and staggered,when that bitter cup of the wrath of God was given him to drink ; yet how soon was that innocent aversationovercome in him, bya perfect submission ? " Never the- "less not my will, but thine be done," Mat. xxvi. 39. Christians here is your pattern: happy art thou, reader, if thou canst say, when God calls thee to suffering, and self-denying
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work, I am filled with the will of God.
Such was Paul's obedience, Acts xxi. 13. " I am ready not only to be bound,but to " die at Jerusalem for the name of the Lord Jesus."
Thirdly, The obedience of Christ was sincere and pure, without any base or by-end, purely aiming at the glory of God,
John xvii. 4. " I have glorified thee on earth, I have finished " the work thou gavest me to do." He fought not honourof men.
This was the great desire of his soul, John xii. 28.
" Father glorify thy name :" and truly the choicest part of your obedience consists in the purity of your ends, and in this Christ is propounded as your pattern, Phil. ii. 3, 4, 5.
Fourthly, The streams of Christ's obedience flowed from the springandfountain of ardent love to God, John xiv. 31. "But " that the world may know that I love the Father, and as the " Father gave me commandment,even so I do :"
Thus let all your obedience to God turn upon the hinge of love ; for " love " is the fulfilling of the law," Rom, xiii. 10. Not as if no other duty but love were required in the law; but because no act of obedience is acceptable to God, but that which is performed in love.
Fifthly, In a word, The obedience of Christ was constant, he was obedient unto the death, he was not weary of his work to the last.
Such a patient continuance in well-doing is one part of your conformity to Christ, Rom. ii. 7. it is laid upon you by his own express command, and a command backed with the most encouraging promise, Rev. ii. 10.
Be thou faithful " unto the death, and I will give thee the crown of life."
Pattern 3. The self-denialofChrist is the pattern of believers, and their conformity unto it is their indispensible duty, Phil. ii.
4, 5, 6. 2 Cor. viii. 9. " For yeknow the grace of our LordJef- " us Christ, that though he was rich,yet for our fakes he became
" poor, that ye through his poverty might be rich. "
Jesus Christ, for the glory of God, and the love he bare to the elect, deniedhimselfall the delights and pleasures of this world Mat. xx. 28. " The fonofman came not to be ministredunto,but to " minister, and to give his life a ran for. for many;" he was all his life-time in the world, a man of sorrows and acquainted " with grief," Ifa. liii. 5. more unprovided of comfortable accommodations, than the birds of the air, or beasts of the earth,
Luke ix. 58. " The foxes have holes, and the birds of the air " havenests, buttheSonofman hath notwhere tolayhishead" *.
Yet this was the least part of Christ's self-denial : What did * Vulpibus infaltu rupes excifa latebras
Præbet,et aereis avibus datfilva quietem :
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The Method of Grace. he notdenywhen he left the bosom of his Father, with the ineffable delights and pleasure she there enjoyed from eternity, and instead thereof to drink the cup, the bitter cup of his Father's wrath, for our fakes ? OChristians, look to your pattern,and imitate your self-denying Saviour.
There is a threefold self you are to deny for Christ.
First, Deny your naturalfelffor him, Luke xiv. 26.
Hate your own life, in competition with his glory, as well as your natural lusts, Titus ii . 12 .
Secondly, Deny your civilfelf for Christ ; whether they be gifts of the mind, Phil. iii. 8. or your dearest relations in the world, Luke xiv . 26.
Thirdly, Deny your moral and religiousfelf, for Christ , your own righteousness, Phil. iii. 10. Deny sinful self absolutely,
Col. iii . 4, 5.
Deny natural felfconditionally, i. e. be ready to forsake its interests at the call of God. Deny your religious self, even your own graces, comparatively,not in the notionofduties, butinthenotion of righteousness : and to encourage you in this difficult work, confider, First, What great things Christ denied for you, and what small matters you have to deny for him .
Secondly, How readily he denied all for yourfakes, making no objections against thedifficultest commands.
Thirdly, How uncapable you are to put any obligation upon Christ, todenyhimself in the least for you, and what strong obligations Christ hath put you under, to deny yourselves in your greatest interests upon earth for him.
Fourthly, Remember that your self-denial isaconditionconsented to, and subscribed by yourselves, if ever you received
Chriftaright.
Fifthly, In a word, Confider how much your self-denial for Christ, makes for your advantage inbothworlds, Luke, xviii, 29.
O therefore look not every man upon his own things, but upon the things that are of Christ; let not that be juttly charged upon you, which was chargeduponthem, Phil. ii. 21. " All seek
" their own, not the things which are Christ's.
Pattern4. The activity and diligence of Christ in finishing Heinf. in loc.
Aft hominis Nato nullis fuccedere tectis Eft licitum......
The craggy rock to foxes holes afferds, Thepleasantwoods a resting-place to binds ;
For Christ no fixed habitation's found, Butwhatwasborrow'd, or the naked ground.
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" He the work of God, which was committed to him, was a pattern for all believers to imitate.
It is said of him, Acts x. 38.
" went about doing good." O what a great and glorious work did Christ finish in a little time ! A work to be celebrated to all eternity by the praises of the redeemed.
Six things were very remarkable in the diligence of Christ about his Father's work.
First, That his heart was intently set upon it, Psal. iv. 8.
"Thy law is in the midst of my heart," or bowels.
Secondly,That he never fainted under the many great discouragements he frequently met withal in that work, Ifa. xliii 4.
"He hall not fail,norbediscouraged.
Thirdly, That the shortness of his time provoked him to the greatest diligence,Johuix.4. " I must work the workofhim that " sent me, while it is day, for the night comethwhen no man
" can work."
Fourthly, That he improveded all opportunities, companies, and occurrences to further the great work,which was under his hand, John iv. 6, 10.
Fifthly, Nothing more displeased him than when he met with dissuafions anddiscouragements in his work; upon that account it was that he gave Peterso sharp a check,Mat. viii. 33. " Get
" thee behind me, Satan."
Sixthly, Nothing rejoiced his soul more, than the prosperity and success of his work, Luke x. 20, 21. When the disciples made the report of success of their ministry, 'tis said, " In that " hour Jesus rejoiced in Spirit." An dO what a triumphant shout was that upon thecrossatthe accomplishmentofhiswork,
Johnxix. 30. It is finished!
Now, Christians, eye your pattern, look unto Jesus ; trifle not away your lives in vanity.
Christ was diligent, be not you flothful.
And to encourage you in your imitation of Christ in labour and diligence, confider, First, How great an honourGod puts upon you, in employing you for his service : every vessel of service is a vessel ofhonour, 2Tim. ii. 21. The apostle was very ambitious † of that honour, Rom. xv. 20. It was the glory ofEliakim to be fastned as a nail in a sure place, and to have many people hang upon him, Ifa. xxii. 33 .
Secondly, Your diligence in the work of God will be your great security in the hour of temptation; for " the Lord is
" with you while you are with him," 2 Chron. xv. 2. The fchoolmenput the question, How the faints in heaven became impeccable ? and resolve it thus,that they are therefore freed from
†Φιλοτιμιομαι, ambio, dictum verbum ab a more honor is, Zanch.
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fin, because they are continually imployedandswallowed up in the blessed visions of God.
Thirdly, Diligence in the work of God is an excellent help to the improvement of grace.
For, tho' gracious habits are not acquired, yet they are greatly improved by frequent acts ;
" To him that hath shall be given," Mat. xxv. 29. 'Tis a good note of Luther, Fidespinguefcit operibus, Faith improvesbyobedience.
Fourthly, Diligence in the work of God is the direct way to the assurance of the love of God, 2 Pet. xV. 10. This path leads you into heaven upon earth .
Fifthly, Diligenceinbedience is a great security against backMiding: small remissions in duty,and little neglects, increase by degrees unto great apostasies, you may see how that disease is bred,by the method prescribed for its cure, Rev. ii. 5. Do thy first works.
Sixthly, In a word, laborious diligence, in the day of life, will be your singular comfort when the night of death overtakes you, 2 Pet. i. 11. 2 Kings xx. 3 .
Pattern 5. Delight in God, and in his service,was eminently confpicuousinthe life of Christ, and isa rarepatternforbelievers imitation, John iv. 32,34." But he said unto them, I have meat
66 to eat that ye know not of, my meat is to do the will of " him that sent me, and to finish his work."
The delights of Christ were all in heaven.
The Son of man was in heaven, in refpectofdelightinGod,while he conversedhere amongmen.
And if you be Christ's, heavenly things will be the delight of your souls also. Now spiritual delight is nothing else but the complacency and well-pleasedness ofa renewed heart, inconversingwithGod, and the things of God; resulting from theagreeableness of them to the spiritual temper of his mind.
Four things are considerable about spiritual delight.
First, The nature of it, which consisteth inthecomplacency, rest, and satisfaction of the mind in God, and spiritual things.
The heart of a Christian is cent red, it is where it would be ; it is gratified, in the highest, in the actings forth of faith, and love upon God; as the taste is gratified with a suitable delicious relish, Psal. Ixiii. 5, 6, Psal. cxix. 14. 24.
Psal. xvii. 18.
Secondly, The object of spiritual delight, which is God himself, and the things which relate to him. He is the blessed ocean into which all the streams of spiritual delight do pour themselves, Psal. Ixxiii. 25. "Whom have I in heaven but thee, and on earth there is none that Idefire in comparison of thee."
Thirdly, The subject ofspiritualdelight, which isa renewed
SERM . XXIX .
The Method of Grace. heart, and that only fo far as it is renewed, Rom. vii. 22. " I delight in the law of God after the inward man."
Fourthly, The principle and spring of this delight, which is the agreeableness of spiritual things to the temper and frame of a renewed mind. A sensitive pleasure arises from the fuitableness of the faculty and object.
So it is here, no delicious sweetnesscanbe so pleasant to the taste, or beautiful colours to the eye, or melodious founds to the ear, as spiritual things to the renewed fouls, because spiritual senses are delicate, and the objects more excellent.
But my business here, is not so much to open its nature, as press you to the practice thereof in conformity to your great pattern, whose life was a life of delight in God, and whose work was performed with the greatest delight for God.
I delight " to do thy will, O my God." O Christians, strive to imitate your pattern in this. And toencourageyou, I will briefly hint a few things.
First, Scarce any thing can be more evidential. of sincerity, than aheartdelighting in God, and the will of God. Hypocrites go as far as others in the material parts of duties, but here they are defective; they have no delight in God and things spiritual ; but do whatsoever they do in religion, from the compulfions of conscience, or accommodations offelf-ends .
Secondly, An heart delighting in God will be a choice help and means to perseverance.
The reason why many so easily part with religion is,because their souls never tasted the sweetness of it; they never delighted in it; but the Christian who delights in the law of God, will be meditating on it day and night, and shall be like a tree planted by a river of water, whose leaffadeth not, Plaf, i. 2, 3 .
Thirdly, This will represent religion very beautifully, to such as are yet strangers to it; you will then be able to invite them to Christ by your example, the language whereof will be like that, Psal. xxxiv. 8. " O taste and fee that God is
"good."
Fourthly, This will make all your services to God very pleasing, and acceptable through Christ ; you will now begin to do the will of God on earth, as it is done in heaven ; your duties are fo far angelical as they are performed in the strength of delight in God.
Object. But may not a fincereChristian act in duty without delight? Yea, may he not feel fomekind of weariness in duties?
Solut.
Yes doubtless he may; but then we must distinguish
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betwixt the temper, and distemper, ofa renewed heart; the best hearts are not always in their right frame.
Pattern 6. The inoffensiveness of the life ofChriltuponearth, is an excellent pattern to all his people ; he injured none, offended none,but was holy, and harmless, as the apostle speaks,Heb. vii. 26. He denied his own liberty to avoid occafionof of fence; as in the case of the tribute-money, Mat. xix 27. "The " childrenarefree, notwithstanding left we should offend them,
" go," &c.
So circumspect was Christ, and inoffensive among all men, that the' his enemies fought occasion against him, yet could they find none, Luke vi. 7.
Look unto Jesus, O ye professors of religion; imitate him in this gracious excellency of his life, according to his command, Phil. ii. 15. " That ye may
** be harmless and blameless, the sons of God, without rebuke, " in the midst of a crooked and perverse nation."
You are indeed, allowed the exercise of your prudence, but not ajot farther thanwillconfist with your innocence. "Beye wife as " serpents, and harmless as doves."
'Tis the rule of Christ, that you offend none, 1 Cor. x. 32. 2 Cor. vi. 3. And to engage you to the imitation of Christ in this, I must briefly press it with a few encouragements, which methinks should prevail with any heart that's truly gracious.
First, For the honour of Jesus Christ, be you in offensive, his name is calleduponyou, hishonour is concerned in yourdeportment; if your carriage in the world give just matter of offence,
Christ's worthy name will be blafphemed thereby, Jam. ii. 7.
Your in offensive carriage is the only means to stop the months ofdetractors, i Pet. ii . 15.
Secondly, For the sake of fouls, the precious and immortal souls of others, be wary that you give no offence: " Wo to the " world, (faith Christ), because of of fence," Matth. xiii. 7. Nothing was more commonly objected against Christ, and religion, by the Heathen in Cyprian's time, than the foofe and scandalous livesofprofeffors : * " Behold, say they, these are the men,who "boast themselves to be redeemed from the tyranny of Satan,
" to be dead to the world ; nevertheless, fee how they are o- " vercome by their own lusts." And much after the fame rate
Salvian brings in the wicked of his time, stumbling at the loosenefs of professors, and saying, Where is that catholic law which
Ecce quijattantse redemptisa tyrannide Sat an a, qui prædicantfe mortuous esse mundo, nihilominous vincuntur cupiditatibus fuis.
Cyprian.
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they believe ? Where are the examples ofpiety, and chastity, which they have learned ? &c. O Christians, draw not the guilt of other men's eternal ruin upon your souls.
Thirdly, In a word, answer the ends of God in your sancti . fication, and providential dispose in the world, this way ; by the holiness and harmlesness of your lives, many may be won to Christ, 1 Pet iii. 1.
What the Heathens said of moral virtue, (which they called verticordia, turn-heart) that if it were but visible to mortal eyes, all men would be enamouredwith it, will be much more true of religion, when you shall represent the beauty of it in your conversation.
Pattern 7. The humility, and lowhness of Christ is propounded by himself, as a pattern for his people's imitation .
Matth. xi. 29. " Learn of me, for I am meek and lowly."
He could abafe, and empty himself of all his glory, Phil ii. 5, 6, 7.
He could stoop to the meanest office, even to wash the disciples feet.
We read but of one triumph in all the life of Christ upon earth, when he rode to Jerusalem, the people strewing branches in the way, and the very children in the streets of Jerusalem, crying, " Hosanna to the sonofDavid,Hosanna in the highest ;" and yet with what lowhness and humility was it performed by Christ, Matth. xxi . 5. " Behold thy King commeth unto thee
" meek and lowly. "
The humility of Christ appeared in every thing he spake, or did.
Humility discovered itself in his language, Psal. xxii. 6. " I am a worm, and no man."
In his actions, not refusing the meanest office, John iii. 14.
In his condescensions to the worst of men, upon which ground they called him " a friend to publicans and sinners," Matth. xi. 19.
But especially, and above all, in stooping down from all his glory to a state of the deepest contempt, for the glory of God, and our salvation.
Christians ! here is your pattern ; look to your meek, and humble Saviour, and tread in his steps; be you " cloathed with humility," I Pet. v. 5.
Whoever are ambitious to be the world's great ones, let it be enough for you to be Christ's little ones. Convince the world, that since you knew
God, and yourselves, your pride hath been dying from that day.
Shew your humility in your habits, 1 Pet. iii. 3. 1Tim. ii. 9, 10.
In your company, not contemning the meanest, and poorest that fear the Lord, Psal. xv. 4. Rom. xii. 16. In your language; that dialect befits your lips, Eph. iii. 8. " Less than
" the least of all saints;" but especially in the low value, and humble thoughts you have of yourselves, I Tim. i. 15. And to press this, I beseech you to confider,
First, -From how vile a root pride springs.
Ignorance of
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God, and ofyourselves, gives rise and being to this sin : They that know God will be humble, Ifa. vi. 5. And they that know themselves cannot be proud, Rom. vii. 9.
Secondly, Confider the mischievous effects it produces : it elfrangeth the soul from God, Psal. cxxxviii. 6.
It provokes God to lay you low, Job xl. 11, 12. It goes before destruction, and a dreadful fall, Prov. x. 18 .
Thirdly, As it is a greatfin, so it is abadfign, Hab. ii. 4.
" Behold his heart which is lifted up, is not upright in him ."
Fourthly,How unsuitable it is to the sense you have, and the complaints you make of your own corruptions, and spiritual wants; and, above all, how contrary it is to your pattern and example : Did Christ speak, act, or think as you do ? O learn humility from Jesus Christ; it will make you precious in the eyes of God, Ifa. lvii. 15 .
Pattern 8. The contentation of Christ, ina low and mean condition in the world, is an excellent pattern for his people's imitation.
His lot, in this world, fell upon a condition of deepest poverty, and contempt : Yet how well was he satisfied, and contented with it! hear him expressing himself about it,
Psal. xvi. 6. " The lines are fallen unto me inpleasantplaces ; " yea, I have a goodly heritage." Thecontentation of his heart with a suffering condition, evidenced itself in his silence, under the greatest sufferings, Ifa. liii. 7. " He was oppressed, and he
" was afflicted : yet he opened not his mouth : He is brought as a lamb to the laughter, and as a sheep before the shearers
" is dumb, so he opened not his mouth." O that in this also the poorest Christians would imitate their Saviour, and learn to manage an afflicted condition with a contented spirit : Let there be no murmurs, complaints, or foolish charges of God heard from you, whatever straits, or troubles he brings you into :
For, First, The meanest, and most afflicted Christian is owner of many rich, invaluable mercies, Eph. i. 3. 1 Cor. iii. 33.
Is fin pardoned, and God reconciled ? then never open your mouths any more, Ezek. xvi. 63 .
Secondly, You have many precious promises, that God will not forsake you in your straits, Heb. xiii. 5. Ifa. xli. 17. And your whole life hath been a life of experiences of the faithfulness of God in his promises. Which of you cannot say with the church, Lam . iii. 23. " His mercies are new every morning, and " great is his faithfulness ."
Thirdly, How useful and beneficial are all your afflictions to E2