The Abridgment of the Gospel, Sermon 6
THE SIXTH SERMON.
VERS. 74.
That he would grant vntounto vsus, that we being deliuered out of the hands of our enemies, ſhould ſerue him without feare &c.
WE are now come to the laſt part of the work of our redemption, which is the end and drift therof; & which is alſo a branch of the Couenant which God made to the fathers, and a limme (as it were) of that good which he promiſed to beſtow.
Touching this end, I will ſpeake firſt, generally; and then, more particularly I will diſcuſſe thoſe things which doe neceſſarily concerne that maine duty, at which God aimed in vouchſafing vsus ſo great a deliuerance by Chriſt Ieſus.
The general ſumme of this end of our redemption is, that we being deliuered from our enemies ſhould ſerue God. Concerning theſe enemies who they are, and what is the deliuerance from them, I ſhall not neede to ſpeake; theſe things were opened in the 71. verſ. The ſenſe and generall doctrine of the place is this;The 1. Doctrine. That the purpoſe of God in freeing vsus from the ſpirituall bondage in which we were by nature, was, that we ſhould euen conſecrate our ſelues to the glorie and honor and ſeruice of himſelfe. This point is plaine in the words of this place, and eaſily to be further manifeſted by the Scripture. Being made free from ſinne, ye are made the ſeruants of righteouſneſſe hRom. 6.18.; that is, ſeeing the Lord hath dealt thus gratiouſly with you, to reſcue you by the death of Chriſt from the ſlauerie of ſinne, this is that which is now expected of you, euen that you ſhould deuote your ſelues to the practiſe of righteouſneſſe, being hencefoorth as zealous in good ſeruices, as yee hauehave formerly beene earneſt and eager in fulfilling your own luſts, and in glutting your ſelues with the pleaſures of ſinne. Like to this is the reaſoning of the ſame Apoſtle elſwhere in the ſame Epiſtle: I beſeech you by the mercies of God, that you giuegive vp your bodies, &c iRom. 12.1.. He perſwades vntounto a godly life by propounding to vsus the mercies of God. Now this kind of reaſoning were of no force, were it not for this, namely, that the drift of all Gods mercy vntounto vsus in Chriſt, is, the drawing and recouering of vsus from the ſeruice of Sathan, vntounto the obedience and ſeruice of himſelfe: Such is that ſpeech of his in another place: Yee are bought with a price, therefore glorifie God, &c k1. Cor. 6.20., as if hee had ſaid, God hath redeemed you, therefore it ſtandeth with equitie, and it is agreeing to his purpoſe and meaning, that you ſhould ſerue him. Excellent is that place to Titus; The grace of God &c. hath appeared, and teacheth vsus, that we ſhould denie vngodlineſſe, &c. and that we ſhould liue ſoberly &c. in this preſent world lTit. 2.11.12.. The meaning is, that the doctrine of the Goſpell (the ſum whereof is, Redemption in and by Chriſt) is preached publikely vntounto all, but not to encourage them to continue in ſinne, but to vrge them to lay aſide profaneneſſe, and to renounce their owne luſts, and to hauehave their fruit in holineſſe, as they hope to hauehave their end, eternall life. For (ſaith the Apoſtle) Chriſt gaue not himſelfe for vsus, that wee ſhould the more boldly giuegive the raines to our owne luſts, but that we ſhould be zealous of good works mVerſ. 14.. To theſe we may ioyne that of S. Peter: Paſſe the time of your dwelling heere in feare, knowing that wee were not redeemed with corruptible things, &c. but with the precious blood of Christ n1. Pet. 1.17.18.19.. There he vſeth the price of redemption as a ſpecial motiue to a religious life, inaſmuch alſo as the drift thereof was to free vsus from our vaine conuerſation. Many particulars of this kind might be heaped vp: I will conclude this enumeration of places with the ſaying of Dauid; Thou haſt (ſaith he) deliuered my ſoule from death, and alſo my feete from falling, that I may walke before God in the light of the liuing oPſal. 56.13.. He makes the end of all the deliuerances which God had vouchſafed him, to be this one thing, that he might ſpend his daies in a ſincere courſe in the ſight of God. And indeed this is a matter of greate equitie. Who planteth a vineyard and eateth not of the fruit thereof p1. Cor. 9.7.? And ſo; who will pay a price of Redemption for him, by whom he ſhall receaue no ſeruice? Gods wee are by the right of redemption: Yee are not your owne (ſaith Paul q1. Cor. 6.19): we are bought with a price for his vſe, therefore all which we can doe, is to be diuerted to his glorie.
Heereby it appeareth that the caſe is not ſo as the moſt ſuppoſe: The Goſpell is no doctrine of carnall libertie,The Vſe. as though becauſe of the abundance of mercy, and in reſpect that Chriſt hath performed ſufficient for the preſenting of vsus without fault in Gods ſight, and for the acquiting vsus from the guilt of al our ſins, be they neuer ſo many or ſo great, therefore it might be lawfull for vsus to liue after our owne will, and to giuegive liberty to our owne inordinate affections. No: the doctrine of the Goſpell tieth vsus to as ſtrict termes of obedience, as the law. There is not any one holy dutie which in the Scripture God requireth of a Chriſtian, from which the freedome of our being iuſtified by the grace of Chriſt, doeth giuegive vsus any colour of diſpenſation. Fit to this purpoſe is the ſaying of the Apoſtle, after hee had largely diſputed of our free iuſtification by Chriſt, & had proued that the works of the Law are of no force to deſerue ſaluation; Doe wee then (ſaith he) make the Law of none effect through Faith? For ſo it might ſeeme to bee a matter indifferent whether wee doe well or no, and that the doctrine which hee had taught being true, there is no vſe of the Morall Law. God forbid (anſwereth the Apoſtle) yea we eſtabliſh the Law rRom. 3.31.. The doctrine of grace is ſo farre from ouerthrowing the Law, that it bindes all which hope to bee ſaued to a more ſtrait obedience: good works are ordeined for them to walke in ſEphe. 2.10., and God hath therefore called them vntounto grace, that he might be glorified …eir pure conuerſation. Let all profane ones conſider this, all deſpiſers of good things, ſwearers, Sabbath-breakers, wantons, drunkards, Libertines, &c. Such (ſome of them) doe pretend a faith in Chriſt, they will ſay they hope they are redeemed by him, and looke to be ſaued by his death. I aske of thee, who ſo hopeſt and yet liueſt in the ſeruice of the diuell, and in bondage to thine owne luſts, what thinkeſt thou? Doeſt thou beleeue that God did therefore ſend Chriſt, or, that Chriſt did therefore ſhed his precious bloud, that men might take libertie thereby to enter into all maner of exceſſe? Did hee therefore raiſe vp an horne of ſaluation, that vnderunder hope thereof men might lay iniquitie to iniquitie, and then ſalue vp all with this, I beleeue in Chriſt, I know mine owne works cannot ſaue mee, &c. God forbid, that any man ſhould ſo imagine. It is plaine againſt the Scripture, and directly contrarie to the purpoſe of God in the worke of mans Redemption. Marke this place: God hath viſited, redeemed, raiſed vp a horne of ſaluation, &c. not to eſtabliſh ſinne, but to diſſolue ſinne, not to diſcharge vsus from our obedience, but to binde vsus vntounto dutie. Therefore, either bee ſure that thy ſetled reſolution and purpoſe is, to mortifie and ſubdue thine owne corruption, and to ſacrifice euen thy ſweeteſt and beſt pleaſing ſinnes vntounto God, and to limit thy ſelfe by all meanes within the compaſſe of Chriſtian obedience, or els thou art one of thoſe, of whom S. Iude ſpeakes, which art of old ordained to condemnation tIude 4.; the benefit of redemption belongeth not to thee, thy damnation ſleepeth not, and thy iudgement long agone is not farre off u2. Pet. 2.3.. Thus much in generall touching the end of our redemption, to ſerue God.
Now follow the particulars appertaining to it, and they are theſe. 1. The partie from whom the power and grace to doe this, (to wit, to ſerue and glorifie God) muſt bee looked for; That he would grant vsus. 2. The maner of ſo doing it; without feare. 3. The time to which the performance of this duty is tied; All the daies of our life. 4. The ſpecial duties wherin it ſtands: holineſſe and righteouſnes. 5. The trial of the truth of theſe duties: before him. Of theſe in their courſe.
Firſt touching the party from whom the power to ſerue God muſt be expected: That he would grant vntounto vsus (ſaith Zacharie.) This is a chiefe difference betwixt the Law and the Goſpel. The Law commandeth good things, but ſheweth no meanes of doing them. The Goſpell doth not onelyonly enioyne things right, but declareth alſo, how and whence that may bee ſupplied which is wanting in vsus. Therefore Zacharie doeth not onelyonly manifeſt the drift and intent of God in redeeming vsus, (namely, that wee ſhould ſerue him) but doeth alſo point his finger to the fountaine, and teacheth vsus who it is, that will enable vsus to doe it. And indeed this is a part of the Couenant of grace,The 2. Doctrine. That as God will expect ſeruice at our hands, ſo he will make vsus able to performe that acceptable ſeruice which hee requireth. In the handling of which doctrine, I will declare two things. 1. That in vsus there is no ſuch power. 2. That God worketh it in thoſe whom he hath choſen. The former of theſe is apparent out of the manifeſt teſtimonies of the Scripture. All the imaginations of the thoughts of mans hart are only euil continually xGen. 6.5.. We are not ſufficient of our ſelues to thinke any thing as of our ſelues y2. Cor. 3.5.. Without me you can do nothing, ſaith Chriſt zIoh. 15.5.. Now, who can bring a cleane thing out of filthineſſe aIob 14.4., or whether can men gather grapes of Thornes bMath. 7.16.? There is nothing but crookedneſſe in our nature, and how is it poſſible that any good thing ſhould come there from? The ſecond branch, touching the ſupplie from God of that which is wanting in vsus, is very cleere. What man is he that feareth the Lord, him will hee teach the way that hee ſhall chuſe cPſa. 25.12.; Thou ſhalt walke ſafely by the way, and thy feet ſhal not ſtumble dPro. 3.23.; I will cauſe you to walke in my ſtatutes eEzec. 36.27.. Theſe places ſhew how that the Lord will furniſh his redeemed with ſuch a meaſure of grace, as that they ſhall walke in ſuch a way, and runne ſuch a courſe as ſhall bee pleaſing and acceptable to himſelfe. The order and maner of the Lords bringing this to paſſe in them is this: Firſt, becauſe the heart is the fountaine of all our actions, therefore Gods firſt worke in them, is, to put a new ſpirit into their bowels, and, to take the ſtonie hart out of their bodies, and to giuegive them a heart of fleſh fEzec. 11.19., that is, to remooue their naturall vntowardneſſe, and to make their hearts, more inclinable and pliable vntounto good. Secondly, he putteth his Law in their inward parts, and writeth it there gIer. 31.33., he planteth in them the true ſauing knowledge, he openeth their harts hAct. 16.14., making them to conceaue and vnderſtand it, hee cauſeth them to louelove it, and to delight in it, he kindleth in them a deſire to practiſe it, and to walke in all holy obedience to it. Thirdly, hee furniſheth them with the aſſiſtance of a ſecret director, a word behinde them, ſaying to them: This is the way, walke in it iIſay 30.21.; and thus he keepeth their feet k1. Sam. 2.9., and guides them in the way lPſa. 25.9.. Fourthly, hee filleth them with the fruits of righteouſneſſe mPhil. 1.11., that is, hee enableth them to bring foorth that good into outward act, the knowledge whereof is ſeated in their hearts; that ſo they may not bee idle nor vnfruitfull n2. Pet. 1.8., but may adorne the doctrine of God their Sauiour in all things oTit. 2.10.. Laſtly, hee doth not ſo leaue them, but the hand of his mercy is ſtilll ſtretched out, to ſtabliſh them in eueryevery word and good worke p2. Theſ. 2.17., to confirme them and to make them perfit qHeb. 13.21., that ſo they may hold out, and may not be wearie of well doing r2. Theſ. 3.13., but that the yoke of Chriſt may become eaſie ſMath. 11.30.vntounto them, and the Chriſtian life may not ſeeme (as it doeth to the wicked) burdenſome and vnſauorie. Thus it is manifeſt, that ſerue the Lord of our ſelues we cannot; and withall, that God hath euen tied himſelfe by promiſe to enable his ſeruants thereunto.
We are taught by this,The Ʋſe. when we are called vponupon to any good worke, not to runne to our ſelues, as though by our owne power we ſhould be able to performe it, (for who are we that any good thing ſhould come from vsus?) but we muſt lift vp our hearts to God, praying with Dauid: Open my eies tPſal. 119.18.; Teach mee the way of thy ſtatutes; uVerſ. 33.Incline my heart vntounto thy teſtimonies xVerſ. 36.; Direct my ſteps in thy word. yVerſ. 133.We are by nature dead in trespaſſes and ſinnes zEphe. 2.1.: vntill he quicken vsus by his euerliuing ſpirit, and create a new heart aPſal. 51.10.within vsus, we cannot entertaine ſo much as a motion vntounto good. And this is the true cauſe, that we are ſo barren in good duties, and ſo fruitfull in the vnfruitfull workes of darkeneſſe bEph. 5.11.euen becauſe we aſke not cIam. 4.2.. Thou which art an adulterer, or a man giuen to drunkenneſſe, or apt to contend, or to be deſirous of reuenge, or to be drawen by eueryevery occaſion into euill companie, or which canſt ſcarſely remember any good thing taught, or which findeſt a kind of drowſineſſe ſtill to creepe vponupon thee, when thou comeſt to heare the word of God: when waſt thou an earneſt and humble ſuter vntounto God, out of a harty deteſtation of theſe euils, that he would enable thee to reforme them? when dideſt thou intreat him and begge with him to ſubdue thy vnruly and vntamed affections? when didſt thou lament before him, with a ſorrowfull heart, the vntowardneſſe of thy nature vntounto good? what maruell then, if ſinne get the dominion ouer thee, if thou be led captiue by thine owne luſts, if euill grow ſtrong vponupon thee: For why? Although happily thou couldeſt wiſh, that God would pardon thee, yet thou art not a ſuter to him to reforme thee; thou couldeſt be content that thy ſinnes might be remitted, but thou doſt not intreat that they may be ſubdued. When thou feeleſt an euill lie hard vponupon thee, and perceiueſt that it ſtill ſtriueth to draw thee to the practiſe of it, thou ſhouldeſt doe as Paul, beſeech the Lord that it may depart from thee d2. Cor. 12.8.. God hath ſo bound himſelfe, to fulfill the deſire of them that feare him ePſal. 145.19., that at leaſt (which yet is not little) thou ſhalt receiue the comfort which Paul did, my grace ſhall be ſufficient for thee f2. Cor. 12.9.. God hath made a couenant to grant grace, and albeit for triall of faith he may delay ſuters for it, in ſome particulars, for a time, yet he will not finally denie it. If any lacke wiſedome, let him aske of God, & it ſhall be giuen him gIam. 1.5.. Who can ſay that this promiſe was euer broken? Remember this then; when mention is made of the end of redemption, namely, a life led to Gods glorie, thinke who it is from whom this grace muſt come: It is God which giueth it: let vsus ſtriue to him by our praiers hRom. 15.30., certainly we ſhall not be diſappointed of our hope.
The next point is the maner of doing this duty: (without feare.) This place muſt firſt be examined, becauſe it may ſeeme contrary to another place, which biddeth vsus to ſerue the Lord with feare iPſal. 2.11.. We muſt therfore learne to diſtinguiſh: There is a helliſh feare, and there is a holy feare, a ſlauiſh feare, and a ſonlike feare. The former of theſe is called by S. Paul, the ſpirit of bondage kRom. 8.15.. It is ſuch as ſlaues hauehave in reſpect of thoſe to whom they are in bondage: A kind of reſpect they hauehave to thoſe in whoſe power they are, they doe that which is commanded them, but they neither hauehave louelove to their commanders, nor take any delight in that which is enioyned them: that which they doe, they doe by enforcement, and in feare of the whip. Such is the feare of God in reprobates: ſometimes they are ſtricken with a kind of awe of Gods maieſtie, and doe euen tremble at his iudgements, and (it may be) doe ſomething which is required, but their obedience proceedeth not out of any louelove to God, or out of any truth of affection to that which is performed, but only out of conſtraint. Thus did Cain cast downe his countenance lGen. 4.6., Eſau weepe mGen. 27.38., Pharaoh let the people goe nExo. 12 31., Ahab humble himſelfe o1. King. 21.27., Iudas repent pMath. 27.3.. None of theſe was truly grieued for his offence, or ſory that God was diſpleaſed: They had an apprehenſion of the terror of the Lord q2. Cor. 5.11., and that wrung from them ſomething, in which otherwiſe of themſelues they tooke no delight. Now the other feare is called the ſpirit of adoption rRom. 8.15., and it is a feare to offend, riſing out of the apprehenſion and feeling of Gods louelove: as, when the experience which I hauehave had in my ſelfe of Gods gracious dealing with mee, maketh mee to entertaine a feare leſt I ſhould abuſe his louelove, and doe ought that might diſpleaſe his maieſtie. This kind of feare may be where there is the greateſt and firmeſt and moſt reſpectiue louelove: as betwixt the father and ſonne; the huſband and wife: Let the wife ſee that ſhe feare her huſband, ſaith Paul ſEphe. 5.33.. This diſtinction of feare, being rightly vnderſtood, it will be eaſie to reconcile theſe places. Serue the Lord with feare ſaith Dauid: that is, conſider you the maieſtie of God, what he is in himſelfe, and what he is to you, and ſo let your hearts ſtand in awe of him, and be you afraid to diſpleaſe him. Againe, the end of our redemption is, that we ſhould ſerue God without feare, ſaith Zachary: This is his meaning; Wheras the face of God, is naturally a terror vntounto vsus, euen as the face of a Iudge is to a theefe, and whereas that which we doe is ſo full of maimes and blemiſhes, that we can hauehave no courage to preſent it vntounto God, nor hope that he will accept it, this is the end of our redemption, that being certainly perſwaded of the fauour of God in Chriſt, and of remiſſion of ſinnes by him, all this feare may be quite remoued, and we may boldly come to the throne of grace, and comfortably aſſure our ſelues, that God for Chriſt will accept, euen the imperfect and ſcant meaſure of our obedience. This is the true ſenſe of the place, this is the feare, in the freedome from which ſtandeth the true ſeruice of God. So that now this is the doctrine;The 3. Doctrine. That till the mind and conſcience of a Chriſtian be quieted and pacified by the knowledge of ones perſonall acquittance before God by Chriſt, a man cannot truly ſerue God, nor yeeld vntounto him that obedience which he ought. This is plaine out of the place: the true maner of ſeruing God is without feare, that is, without aſtoniſhment and ſuſpenſe of mind how God will accept that which we doe. Now this feare cannot be baniſhed, but by the comfortable apprehenſion of a diſcharge by Chriſt, therefore without this comfortable apprehenſion, no man can ſerue and obey God as he ought to doe. Theſe things are all manifeſt. The reaſon alſo of the doctrine is apparent thus: As often as I recount with my ſelfe the ſeuerity and iuſtice of God, how that he cannot abide iniquity, and is in his wrath a conſuming fire tHeb. 12.29., and doe conſider withall, how full of corruption my heart is, and how farre ſhort the beſt I can doe, comes of that which is required, what heart ſhall I hauehave to tender my ſeruice vntounto him, vnleſſe I be ſomeway aſſured that my perſon is accepted in Chriſt, and that Gods iuſt diſpleaſure is allaied towards mee for his ſake, ſo that my ſcant performances ſhall be ſhrouded vnderunder his moſt abſolute and perfit obedience? Hence is that ſaying of Dauid: There is mercy with thee, that thou maiſt be feared uPſal. 130.4.. It is the hope and apprehenſion of mercy which encourageth to obedience. Seeing we hauehave theſe promiſes (ſaith the Apoſtle) let vsus cleanſe our ſelues from all filthineſſe, &c x2. Cor. 7.1.. See what Paul inferreth vponupon the promiſes of mercy which God hath made. Paul ſaieth in one place, that Whatſoeuer is not of Faith is ſinne yRom. 14.23., meaning that whatſoeuer is offered to God, which proceedeth not from faith, the ſame is a ſinne. In another place he ſaith, that by faith our conſciences hauehave peace with God zRom. 5.1.. Both the places put together do ſhew thus much, that vntill the conſcience bee pacified by the aſſurance of reconciliation with God by Chriſt, nothing that is done can finde acceptance with the Lord. The order of the words touching Habel, is woorth the noting; The Lord had reſpect to Habel, and to his offring aGen. 4.4.: Firſt, to Habel, then to his offring. So that till I know that God doth accept my perſon, I can hauehave no hope that he will reſpect my ſeruice.
By this it is plaine, firſt,The 1. Vſe. that it is vnpoſſible for a Papiſt rightly to ſerue God, or to yeeld vntounto him any true obedience. This wil be thought a hard cenſure, eſpecially touching thoſe which ſeeme ſo deuout and make ſo great a profeſſion of good works: But it is eaſily iuſtified by the doctrine of this place. God is not rightly ſerued vnleſſe it be without feare, without that ſlauiſh awe, which ariſeth out of the not knowing a mans own particular reconciliation with God. Now it is certaine, that Papiſts do ſtifly maintaine it, that it is vnpoſſible for a man by an ordinary faith to bee aſſured of Gods fauour. By the Decrees of the Councell of Trent, a man muſt doubt of his ſaluation as long as he liueth in this world bSeſſ. 6. Cap. 9. & Can. 13.16.: ſo that indeed a Papiſt can neuer attaine to any true peace of conſcience by his owne doctrine: If he keepe himſelfe to it, he muſt reſolue while he liueth to be in ſuſpenſe and vncertaine of Gods fauour: What a racke is this to a mans conſcience, to bee taught that he can neuer bee ſure in this World that his ſins are pardoned, and that God is reconciled to him in Chriſt Ieſus? What cheerefulneſſe or boldneſſe can a man hauehave to ſerue God, when it is taught that there is no poſſibilitie for him to be aſſured in his ſoule that God in Chriſt will accept his ſeruice and forgiue his weakneſſes? Let this be a rule to vsus to iudge of Poperie: it is a deſperate comfortleſſe doctrine. Chriſt came into the world to free vsus from this ſeruile feare, and to fill our hearts with cheerefulneſſe, by ſhewing vntounto vsus Gods louing countenance: Poperie holdeth vsus in ſuſpence, and laboureth to vphold that feare which is the very direct enemie to true obedience.
The 2. Vſe.Secondly, this maketh alſo againſt the common opinion, which (in this point) is the ſame with the Papiſts. The moſt doe talke (I know not what) of ſeruing God, and profeſſe to do it euerie day: but if it be asked what ground they hauehave of peace with God by Chriſt, this will be found to bee a verie ſtrange demand, and they will not know what to anſwer: Securitie they hauehave enough, but, what true peace of conſcience is, they vnderſtand not. Well may they ſeeme to be without feare in regard of their common brutiſhneſſe: but let their conſciences be touched and awaked, by ſome croſſe, or iudgement, or by deaths approching, then this ſeruile feare, this diſmall horror of heart will ſoone appeare, and it will bee a hard matter to comfort them. Know wee therefore, that vntill we labour to know our owne particular reconciliation with God by Chriſt, and to that end reuerence the ordinance of God (the Word and Sacraments, which ſerue to no other vſe but to applie Chriſt to our ſoules) careleſſe we may be, frozen in our dregges wee may bee, benummed and ſenſleſſe wee may be; but true peace of conſcience wee can neuer hauehave, neither can any ſeruice come from vsus which ſhall be pleaſing and acceptable vntounto God: vnleſſe my heart can witneſſe with me, that I ſerue and obey God cheerefully, and with a free ſpirit, knowing that God for Chriſt hath and doth accept me, and that my weake ſeruices ſhall bee fauourably looked vponupon, God meaſuring them rather by the ſinceritie of my affection, than by the meaſure of my performance, I can not ſay that I ſerue God; that which I do, commeth from the ſpirit of bondage, and God eſteemes it not.