Christ Inviting Sinners to Come to Him for Rest, Treatise · Chapter 41
CHAP. XLI.
Six Conſequences from the former Doctrine. I. The difference between beleevers and the ſtate in Adam. II. We ſee the difference between Civility and true holineſs. III. We ſee the reaſon why ſo many Vowes and Covenants to live holily come to nothing. IIII. It is impoſſible for any to be a member of Chriſt, and not be holy. V. Be not hindred from comming to Chriſt, albeit you have not ſo much holineſs as you deſire. VI. Hence we learne how to Ʋnderſtand Chriſt aright.
NOW there are divers conſequences that flow from hence. As,
I. Hence we may ſee the difference between the condition of beleevers now, and that in Adam, and we may ſee that beleevers are in a better condition then Adam was Why? becauſe the image of God in which Adam was made, it may be ſaid to be natural, that is, that onelyonly comes from God the creator, from him making him a creature, and giving him the perfection that was ſutable to the nature of a rational creature, there was al the holineſs that Adam had. Al the holineſs and righteouſneſs that was in Adam, was but only that that was ſuitable unto a rational creature in ſuch a condition, and when he had it, then he was to trade, as it were, with that ſtock himſelfe, and to live by the ſtock that God gave him at firſt, only a general concourſe of Gods providence there was, ſo long as he did continue to obey God, that Gods providence ſhould go along with him, and uphold him in his eſtate, And this was the eſtate of Adam.
But now the holineſs and righteouſneſs that the ſaints have, comes from another principle, it comes not from God as creator meerly, but from God through a mediator, from God through his ſon, it comes through Chriſt and it is a partaking of the ſpirit of Chriſt, and of the father, and the holy Ghoſt in Chriſt. We do not read of ſuch a kind of work in Adam, only the text faith, the Lord made him according to his own Image, but that he ſhould have his holineſs through union of the ſecond perſon in trinity, and through the ſpirit that is ſent into him by the father and the ſon, and to be made a temple of the holy Ghoſt we read not. He had the principle of holineſs to be in himſelf, but we have our principle of holineſs in Chriſt ſtil, we are not truſted with our holineſs though holineſs be conveyed to beleevers, yet they are not be truſted with the principle of their holineſs, but it is in Chriſt ſtil. But Adam was not ſo, Adam ſo long as he ſtood God would go on with a concourſe of his providence with him, but God never made ſuch a covenant with Adam, that he ſhould have a principle of holineſs laid up in his ſon and that by faith he ſhould fetch out this principle of Holineſs.
I wil ſhow you the difference between the ſtate of Adam and a beleever, by this ſimilitude; a father puts a ſtock into his ſons hand, but ſo, as he tels him, here is your portion, I wil give you your portion, go and trade with it aſwel as you can, but you are never like to have any further from me, but only what you get by this ſtock: This was the ſtate of Adam, God gave Adam a ſtock of holineſs, a ſtock of righteouſneſs at Firſt, and bid Adam trade with it and that that he ſhould have to live upon ſhould be that that he got by that ſtock, and thats al. But now it is true, we have al loſt that ſtock, and turned banckrupt, now God is pleaſed to ſet up ſome of mankind again, there are others that muſt periſh eternally, and be caſt into priſon, and there rot in priſon eternally, but to ſome God is pleaſed to give another ſtock, yet ſo, that he wil not truſt them with it wholly, but thus, he gives them Grace, and bids them go and trade with it, but ſo as he gives them it by little and little, and reſerves the maine ſtock in his Sons hand, and ſaith, go and trade with this, and as you want come to Chriſt, if you have any loſſes in your Trade come to my Son, and you ſhall have it made up again, you muſt give account to my Son every day. And now one that is ſet up and hath a little ſtock, but ſo that he muſt give account to his Father every day, and then he being faithful though he have loſſes he wil make up his loſs, and ſuch a courſe is taken as he ſhal never break again, for he ſhal have a continual ſupply in his Fathers hands, or unkles hands, or freinds hand, and this is the caſe of beleevers, though it is true, they are not made ſo perfectly holy as Adam was; we have not ſo great a ſtock as Adam, but our ſtock is better, for together with our ſtock of holineſs we have a ſupply from Jeſus Chriſt, and that we have ſhal be taken care of by him, that we ſhall not looſe what we have, and if there be the leaſt impairing of what we have, he will make it up again. So that our holineſs comes now from another ſtock, is upheld by another principle then then ever Adams was, and this is the Reaſon why the Saints never fal as Adam did, becauſe the holineſs that they have can never decay, they can never turn banckrupt ſo as Adam did, but they have the principle from Chriſt, the water of life that ſhal flow into their hearts from Chriſt eternally.
II. Another Conſequent that follows from our Reſt in our Sanctification in Chriſt is this, hence we ſee the difference between civility, or Morality, and true holineſs, true Sanctification, you have heard, I ſuppoſe, Miniſters ſpeak of civil Men, and men that have meer morality, and live civilly, I make no Queſtion but you have wondred what they have meant, what is this morallity? We hear Miniſters ſpeak of Morral men, ſuch a one is a good Morral man, or ſuch a one is a civil man, what would they have more? Would they not have men civil? Do they not live inoffenſively? Pay every one their own, they do no wrong, they come to Church and ſerve God, what would they have more? And yet we hear Miniſters ſay, this is not enough, to be civil, and not to live in ſcandalous ſins as others do, this is not enough. Now it is true, this is not enough, and by that which you have heard out of this point, you may diſcern that it is not enough, and that there is more required then ſo, and by this you may know the difference between your civil and moral man, and thoſe that have true holineſs and Sanctification. Your civil man and moral man, he hath reſtraining Grace, that keeps in his Corruption, and what he doth it is through ſtrength of Reaſon, he ſees in Reaſon that to live in ſuch a wicked courſe as others do, to Lie, Swear, Drink, be unclean, Cheat and Cozen, the light of Nature teacheth that this is a ſin. And ſo the Heathen, the moral Philoſophers, that is, thoſe that by the light of Nature ſaw the evil of ſuch notorious vices, and ſaw what the Rules of Nature were for the guiding of their manners. So I ſay your civil men, they have improved ſomwhat of the light of Nature, they ſee by the light of Nature that they muſt not live in ſuch and ſuch ſins as others do, and it is better to live juſtly, yea, and to be bountiful to the poor, many reach ſo far, I but all this goes no further then the common light of Nature, then the prudence and Reaſon of a man as a rational creature may carry him to.
Queſt. You will ſay what is more?
Anſw. This is more, there muſt be Sanctification of the Heart through the Mediation of Jeſus Chriſt, there muſt be a principle of Grace that muſt come into the Heart, as a fruite of the Second Covenant that God hath made with ſinners in Jeſus Chriſt, through the miſtical union that the Soul hath with Jeſus Chriſt, this is higher. Now when a Soul comes beyond civillity, it is wrought upon by God after this manner. I come now to ſee the breach that there is between God and my Soul, what my eſtate is by Nature, that I am a Child of wrath, I am dead in ſins and treſpaſſes, though I have not lived ſo wickedly as ſuch and ſuch have done, yet I ſee my ſelf a Child of wrath, and an heir of Hell and death notwithſtanding all that I have done. And I ſee that only through the bleſſed Mediation of Jeſus Chriſt this breach is made up, and I can only have union with God through him, and his Spirit of Sanctification that muſt come to my Soul, through the Covenant of the Goſpel, I muſt have my Heart raiſed up to God in an other manner, not only to live civilly but holily, to have the Image of God renewed in me through the Spirit of Chriſt, and ſo to live the life of Chriſt, and feel continual ſupply to come to my Heart through Chriſt, to feed upon the promiſes through the Covenant of Grace, and thereby to have my Heart Quickned more and more, and to perfect my holineſs in the fear of God through the promiſes of the Goſpel, This is more then the civil and meer morral man can come unto.
Your civil man is known, Firſt, In this, that what he doth is meerly according to common prudence and light of Nature.
Secondly, The cheif of his Religion it is in Negatives, that he is not ſo bad as other men.
And Thirdly, If he have any thing poſitive, it is but in outward actions, ſerving of God, but as for being acquainted with the myſtery of Godlineſs, and power of holyneſs, of the neceſſity of a Mediator, of the need of continual ſupply of Grace from Jeſus Chriſt, this he ſeeth not. And further, This civil man he is not burdened with Corruption, with the remainer of corruption, but thinkes himſelf in a very good condition. Indeed he ſaith, he muſt be ſaved by Jeſus Chriſt, but I put this to any civil man in the world, what need doeſt thou Find of Jeſus Chriſt for thy ſanctification? art thou ſo burdened with thoſe inward corruptions in thy ſpirit, that the world can take no notice of? And doſt thou goe groaning under thy Corruption, ſo as to ſee the need of the mediation of Jeſus Chriſt, a ſupply of the ſpirit of Jeſus Chriſt to help thee againſt thy Corruption, and ſanctify thy heart, this thou art not acquainted withal, this is a point above thee, and therefore in this point we come to ſee the difference between civility and true holineſs. We come to ſee by this, that Godlineſs and holineſs it is a myſtery. The ſcripture ſpeakes of a myſtery of Godlineſs, and of the power of Godlineſs, and Godlineſs is therefore powerful, becauſe it is a myſtery. If we muſt have our holineſs from Chriſt as a mediator that Chriſt is firſt filled wsth holineſs, and our ſoules by faith muſt draw our holineſs from him, then certainly Godlineſs is a miſtery, the Godlineſs that muſt ſave ſoules is a myſtery, beyond that which ordinary men of the world underſtand. Few underſtand what is the way of God in conveyance of grace unto the ſoules of thoſe that he intends eternal life unto.
The way of God in conveyance of grace unto the ſoul, is not this, in giving you reaſon to underſtand that ſuch and ſuch things are naught, and therefore for your own eaſe and quiet in the world you muſt live civilly, but the way of God is to reveal his ſon to you, and reveale a neceſſity of union with Chriſt, to be made a member of him, and to draw virtue from him as from a head, and to ſee a fountain of life from him flowing into thy heart continually, ſo as to repaire to Jeſus Chriſt the ſecond perſon in trinity, made man for thy ſoul. I ſay, to repair to him as the fountain of al grace to be conveied from him unto the ſoul, here is the miſtery of holineſs that is beyond al the civility and morality in the world. Oh that you did but by this point underſtand ſomewhat of the miſtery of Godlineſs and that it might cauſe but ſome ſuſpicious thoughts in the hearts of thoſe that have lived but civilly and morally, that for many years together it may be have bin good neighbors, pay every one their own and no body can accuſe them for wrong, but Oh that they would bethink themſelves, wel, I have lived thus and thus long, but hath my ſoul bin acquainted with the myſtery of the Goſpel, to fetch virtue from Chriſt as a mediator? And have I a ſtock of grace from him to trade by, that what I trade by I have from him? Have I found the burden of my inward corruption? And have I got eaſe and reſt by virtue of the promiſes of the Goſpel? And have I ſearched into the Covenant of Grace, and found there promiſes to convey comfort unto my ſoul? Hath my heart been exerciſed after this manner? Certainly, if thou haſt not, thou knoweſt not what the way of the Goſpel is, what an evangelical life is, what is a true evangelical life. When the ſoul is inabled to live upon Chriſt, that thou feeleſt thy heart live upon Chriſt, ſucking and drawing virtue from Chriſt, for the mortifying of thy corruptions and quickning thy heart in the way of holineſs, this is a true evangelical life, and that is another conſequence drawn from this, That Godlineſs is a myſtery, and beyond civility and morality.
III. Another Conſequence that may be drawn is this: Hence then we may ſee the reaſon that many people, their vowes and Covenants to live better then they have done, doth ſo often come to nothing; our Sanctification is in Chriſt, our overcoming of corruption it is by virtue of Chriſt, then from hence, I ſay, we ſee plainly the reaſon, why the vowes and covenants of ſo many people, that do promiſe in the time of their ſickneſs, or when they are in any danger at ſea to live better. Oh, ſay they, if ever God reſtore us, they wil never live as they have done, they wil live better then heretofore they have done, and though they do not ſpeake thus for the preſent to deceive people, but ſpeake what they do intend, their hearts are fully reſolved to leave their ſins, and to live better, yet when they are reſtored they live as before, when they come to land, whatever promiſe they made at ſea yet they live as before. What is the reaſon of this? Becauſe they are not acquainted with the miſtery of Godlineſs, they know not how to fetch ſtrength from Chriſt to inable them to keep their reſolutions, they do not know where the ſtock of grace lies. They depend upon their owne reſolutions and promiſes, they do not ſee the ſtrength that ſhould come from Chriſt, and hence it is that al their vowes and covenants come to nothing. As we reade of Sampſon, he ſaid, after his ſtrength was gone from him, that he would go forth as before, but the Lord was departed from him: So you think, if God reſtore you, you wil live better, and overcome your corruptions, you wil not live as before, I but the ſtrength of Chriſt is not with you, you do not know that the ſtrength of Chriſt is departed from you.
Adam had grace from God as the creator, it is not for us to pray to God for grace as creator of al things, but we muſt ſeeke God in Chriſt, and ſee how the fulneſs of al the Godhead dwels bodily in him, and ſo we come to have ſtrength againſt our corruptions.
I remember a German Divine writing to his friend, profeſſeth that before he underſtood the way of the Goſpel, he had vowed and covenanted a thouſand times againſt ſome ſins, and could never overcome them, but after the Lord revealed to him the way of the Goſpel, that al ſtrength comes in by exerciſing faith in Chriſt, and ſeeing the father giving his ſon to ſupply al grace, and exerciſing faith in the Covenant of grace, he found ſtrength againſt his corruptions, ſo that he was able very comfortably to walk with God in the wayes of holineſs. So Chriſtians that underſtand the way the Goſpel wil find abundance of power againſt their corruptions, more then they did with al their ſtriving and paines taking before; though we ſhould ſtrive and take al paines we can, yet we muſt know that this wil not do it, without the exerciſe of faith in Chriſt, for the helping of us againſt our corruptions.
IIII. From hence followes alſo, that it is impoſſible any ſhould be a member of Chriſt, but he muſt needs be holy, becauſe Chriſt is our ſanctification, Chriſt is Filled ful of holineſs, that holineſs might be conveyed to his members; therefore thoſe that have yet their luſts in the ſtrength of them, that have not the reſt of ſanctification in ſome meaſure, ſurely the ſpirit of Chriſt is not in them theſe cannot ſtand together, to be a member of Chriſt, and yet to walk in Filthineſs, theſe cannot ſtand together. For Chriſt is the great prophet that teacheth, and the great King of his Church to governe, and certainly whatſoever is brought to him, muſt be taught of him, and governed by him, it is impoſſible to have communion with the fountain of al holyneſs, and yet for al that to live under the power of ſin, this cannot be.
V. From hence followes likewiſe, That for any to be hindred in their comming to Chriſt, becauſe they have not that meaſure of holineſs that they deſire, this is a great temptation for any ſoul that ſees the want of grace, the want of ſanctification, and labors under the burden of corruption, for any ſuch ſoule to be hindered in the coming of it unto Chriſt, becauſe it hath not what grace it doth deſire, this is a very ſtrong and a dangerous temptation of the devil, which we are to take heed of. It is a moſt irrational temptation, and yet this is that that many poor ſouls are troubled withal, they think thus, when we exhort them to come to Chriſt, alas, what ſhould I do, poor creature, I am ſo vild, I have ſuch a wicked and ſinful heart, how ſhould I come to him? were I thus and thus, had I power over my corruptions as others have, then I could be bold to come to Chriſt. Now what a temptation is this? Chriſt ſaith, come and I wil give you reſt, you ſay, if I had reſt I would come. Chriſt is the fountain of al holineſs, therefore to be kept off from Chriſt, becauſe I want holineſs, is a very great temptation; it is the work of the Divel, ſhould I be kept off from Chriſt for want of holineſs, when Chriſt is appointed by God the father to convey holineſs unto the heart, to renew the image of God in mee, and to draw it more beautifully then ever it was before?
Remember the point you have heard, that Chriſt is our ſanctification and al holineſs comes from him, therefore ſurely my want of holineſs ſhal not drive him from me; but draw me to him. Let me not ſay as Peter, Maſter depart from me, for I am a ſinful man, the truth is he ſhould rather have ſaid, Maſter, come to me, for I am a ſinful man. So many poor ſoules wil ſay. Lord, I cannot come to Chriſt, becauſe I am ſo ſinful, thou ſhouldeſt come to him the rather becauſe thou art ſo ſinful.
VI. From hence we learne how to underſtand Chriſt aright, and how to beleeve in Chriſt aright; ſome people, they underſtand Chriſt only as a ſavior, that they muſt be pardoned by Chriſt, and ſaved by him, and delivered from hel by him, but you muſt underſtand him to be ſanctification to you alſo, you muſt truſt in Chriſt to ſanctifie you, as wel as ſave you, if you underſtand Chriſt aright, you muſt underſtand him to be a ſanctifyer, as wel as a ſavior & if thou beleeveſt in Chriſt aright, thou beleeveſt in Chriſt as a ſanctifier as wel as a ſavior; & thus much of the conſeqences, that follow from the Reſt of ſanctification in Chriſt.