Sermons Concerning Grace and Temptations, Sermon 5
AN ACCOUNT OF Chriſtian Piety.
2 Tim. III. 12. Yea, and all that will live godly in Chriſt Jeſus ſhall ſuffer perſecution.
PAƲL was the Author of this Epiſtle; the perſon to whom he Writes it, was one that had much of Paul's heart,2 Tim. 1. 2. Timothy, whom he ſtiles, his dearly beloved Son; not by natural, but, 1. By ſpiritual generation: Paul begot him to God by the Miniſtry of the Goſpel.
2. And Timothy was alſo Pauls Son by imitation; he took Pauls ſtamp upon him, and reſembled him, as a natural Son doth his Father; and therefore Paul in his firſt Epiſtle calls him foreign; his right Son, his true Son, one that followed him to an hair, 1 Tim. 1. 2.not ſpurious, nor degenerate.
3. And therefore he was Pauls Son in affection: Paul loved him, as any Father ever did a Son; and he Paul, as any Son ever did a dear Father.
And therefore in both his Epiſtles, the Ink in which Paul dips his pen, were his warmeſt Bowels, to write to his beloved Timothy.
The deſign of theſe Epiſtles, is various inſtructions, teaching Timothy, how he ſhould govern the Church, which he calls the houſe of God, what Doctrines alſo he ſhould Preach to the Church; and ſeveral Admonitions exciting him to read and ſtudy, ſtudy and read the Scriptures, to execute his office with an intrepid ſpirit, to be indefatigable in Preaching the Goſpel,2 Tim. 4. 2. foreign, in ſeaſon, and out of ſeaſon. In a word, to fear nothing in the race of his Miniſtry, but act reſolution, fortitude, and patience in bearing the afflictions of the Goſpel.
In this Context (where our words lye) Paul would ſettle and corroborate Timothy [ab exemplo], by ſetting himſelfA cauſâ procatarcticâ. Verſ. 10, 11, 12. an example before him. But thou haſt fully known my Doctrine, manner of life, purpoſe, faith, long-ſuffering, charity, patience, perſecutions, afflictions—yea, and all that will live godly in Chriſt Jeſus, ſhall ſuffer perſecution.
In which words you have,
1. An Act. And,
2. The Object.
Firſt, Here is Timothies Act, Thou haſt fully known, all theſe things in me, which (I hope) will raiſe up your ſpirit to do the like; foreign, Thou haſt fully known.
The Object which Timothy knew ſo fully, is expreſſed by Induction.
1. Of Pauls Virtues.
2. And of his Sufferings.
Firſt, His virtues; Thou (O Timothy) haſt fully known my Doctrine, manner of life, purpoſe, faith, long-ſuffering, charity, patience.
Secondly, His ſufferings: Thou (O Timothy) haſt fully known my perſecutions, afflictions.
1. And they are deſcribed [a circumſtantia loci, or ubi], from the places, where his afflictions and perſecutions met him, Which came unto me at Antioch at Iconium, at Lyſtra, what perſecutions I endured.
2. From the event or conſequent of them, [But out of them Or, a Contrario.all the Lord delivered me].
3. From the common ſubject of them, or from the community of them: they are [accidentia communia] common accidents; yea, and all that will live godly in Chriſt Jeſus, ſhall ſuffer perſecution. And therefore you muſt not be ſcared at them, Timothy, but reſolve to have your ſhare in them with ſuch noble companions.
The words are a Propoſition, Categorical and Affirmative; for they affirm that all that will live godly in Chriſt Jeſus, ſhall ſuffer perſecution. Where you have,
1. The Subject, i. e. the perſons who are ſpoken of, and they are all that will live godly in Chriſt Jeſus.
2. The Praedicate, or the thing that is ſpoken or ſaid of them, and that is, They ſhall ſuffer perſecution.
And the Propoſition is univerſal alſo, for it affirms that all that will live godly in Chriſt Jeſus, ſhall ſuffer perſecution.
I ſhall not diſcourſe of the Praedicate, or latter part of the Propoſition, namely, the Godly's ſuffering of perſecution, for this is a common Theam; and it is ſo true, even to our ſenſe and experience, that I need not ſpeak to it.
I ſhall therefore confine my ſelf to the Subject, or firſt part of the Propoſition, All that will live godly in Chriſt Jeſus]; becauſe I think it moſt concerns us to know what it is to be godly in Chriſt Jeſus, for herein the Knowledg of our eternal intereſts lyeth: and if we can diſcern, that we are godly in Chriſt Jeſus, we ſhall eaſily deduce our Title to Chriſt, and a Right to eternal glory in him.
Now in our diſcourſe upon this ſubject, we muſt inquire,
Firſt, What is meant by godly?
Secondly, Why this expreſſion [in Chriſt Jeſus] is added, and what it imports, all that are godly in Chriſt Jeſus.
1. What it is to be godly: The words are, All that will [foreign], live godly, or after a godly ſort; now godly preſuppoſeth godlineſs, as the Concret doth the Abſtract: for godly and godlineſs are [Conjugata] Conjugates, and godly men are denominated, or called ſo from godlineſs.
Now foreign, godlineſs, among other ſounds it gives in Scripture, ſpeaks or ſignifies Religion, or the true way of worſhip of God.
2. Having now ſhewed you what the word [godly] means, we come to the Addition [in Chriſt Jeſus]: All that will live godly in Chriſt Jeſus. For we might eaſily ſuppoſe, that it had been enough for the Apoſtle to have ſaid, All that will live godly, ſhall ſuffer perſecution: Why then doth he ſay, or what need had he to add, All that will live godly in Chriſt Jeſus?
I Anſwer,
1. This expreſſion [in Chriſt Jeſus] is added as [ſpecifica differentia], a ſpecifical difference to diſtinguſh the Chriſtian Religion from all the reſt: [foreign,] to be Religious, or Religion is the Genus, and [in Chriſt Jeſus] is the difference Conſtitutiva.conſtituting the eſſence of true Religion, putting it under ſuch a kind, and dividing it from all other Religions, as fromDiviſiva. Judaiſm, which hates Chriſt, and Graeciſm, or Ethniciſm, which derides Chriſt, and all ſalvation by him.
The Jews require a ſign, and the Greeks ſeek after wiſdom, 1 Cor. 1. 22, 23.but we preach Chriſt crucified, to the Jews a ſtumbling-block, and to the Greeks fooliſhneſs. The Jews ſought ſalvation by their legal righteouſneſs, and the Greeks by their moral virtues, the Chriſtians by Chriſt crucified. And ſo the meaning is this, All that will live godly, or religiouſly in Chriſt Jeſus, that is, that profeſs the Religion of Chriſt, or the Chriſtian Religion, they whoſe Religion is Chriſt Jeſus, ſhall ſuffer perſecution. And ſo they did in thoſe days, thoſe Primitive times, when the very name of Chriſt was ſo hated by the Jews, and the Doctrine of ſalvation by Chriſt (in oppoſition to all their Gods) was ſo impugned by the Gentiles.
Yet, becauſe Chriſtian Religion requires the higheſt holineſs, and therefore carries a Divine Energy and virtue in it to ſupernatural actions, it conſiſts not in word only, but in power. No Religion ſanctifies, but this that is of Chriſt Jeſus; what ſhe teacheth, ſhe infuſeth into the hearts of her Children; ſhe is ſpirit and life, becauſe ſhe carries Chriſt in her; and Jeſus Chriſt came to reform and renew the world, to deſtroy ſin, and dethrone Satan, and bring down Heaven upon the Earth, and put God and Man into an Unity again.
2. Therefore this expreſſion [in Chriſt Jeſus] ſpeaks not only an outward profeſſion of Chriſt Jeſus, but alſo an Ʋnion with Chriſt Jeſus, and an oneneſs with him: So that to be godly in Chriſt Jeſus, is to be one with Chriſt Jeſus; for this is the high priviledg which Chriſtian Religion puts upon her true Diſciples, that Chriſt dwells in them, and they dwell in him. This is an high Divinity; they are united to Jeſus Chriſt, as the branch to the tree, the graft to the ſtock, the members to the head; and if united, then they muſt alſo be one with him, and by reaſon of this unity, do not only partake of his grace, but alſo his ſpirit and life, in the ſame manner as we ſay, the members move not themſelves, nor live but by the life of their head. So that to live chriſtianly, it is not enough to ſay that we muſt be in grace, but we muſt live in the ſpirit and life of Jeſus: Foraſmuch as we are one with Chriſt, we muſt live his life, and be acted and guided by his Spirit. That life of Union which makes us one with him, cauſes us to live in his ſpirit and life. Not I, but Chriſt Jeſus Gal. 2. 20.lives in me: And therefore the life of a Chriſtian, is the life of God himſelf, who lives in us by his Son. Whence it follows, that as the Father lives in the Son, and the Son in the Father; ſo we live in Jeſus, and Jeſus in us: and becauſe Jeſus lives in us, the Father alſo lives in us; as you may find in Job. 14. 23. If any man love me, he will keep my words, and my father will love him, and we will come unto him, and make our abode with him.
3. This expreſſion [in Chriſt Jeſus] ſpeaks cauſality; becauſe all that live godly, are in Chriſt Jeſus, as the effect in its cauſe, they have all their Being of grace from Jeſus Chriſt: I ſay, they are in Chriſt, as the effect in its cauſe.
They are in Chriſt Jeſus, as
1. In the efficient cauſe.
2. In the exemplary cauſe.
3. In the conſerving and ſupporting cauſe of all their graces.
1. They muſt be in Chriſt as in the efficient cauſe of all their graces. For God in giving us Chriſt in our nature, makes him thereby the principle of a new life in us, and wills, that as himſelf is the principle of the life of his Son in eternal generation; ſo his Son ſhould be the principle of our life in the new Regeneration of our ſouls, with the waſhing of Eph. 5. 26. John 5. 21.water by the word. As the Father raiſeth up the dead, and quickneth them, even ſo the Son quickneth whom he will, whether dead in their graves, or dead in their ſins. And again, As the Father hath life in himſelf, ſo hath he given the Son to Verſ. 26.have life in himſelf: i. e. to give life to others.
2. The godly are in Chriſt as their exemplary cauſe. They form up themſelves to him. Men cannot be godly, unleſs they make Chriſt their Samplar; ſo that to live godly in Chriſt Jeſus, is to act and live like unto Jeſus Chriſt, to make him the Idaea of our graces, and the partern of our life. All that wear the name of godly upon them, are obliged to imitate Jeſus Chriſt: The greateſt honour we can give him, is to conform our ſelves to his life and intentions; to imitate Jeſus Chriſt, maintains our adherence to him. I beſeech you, obſerve it, we adhere no longer to Chriſt, than we are like him, and we are not in him, if we do not imitate him.
Our life then muſt be a lively Image of the life of Jeſus Chriſt. The firſt uſe a Chriſtian is to make, is to look upon the Son of God as the Prototype and Exemplar of his life and actions, to expreſs and repreſent him (as it were) to the life. As the Son of God is the Image and Reſemblance of his Father, ſo muſt the Chriſtian be of the Son. We muſt be by grace, what Jeſus is by nature: the Son of God is the true life, and true model of our life.
Our interior and exterior life then muſt imitate and regard the exerciſes of the ſoul of Jeſus Chriſt, and the actions of his ſacred life.
What Paul ſaith in another caſe. As we have born the 1 Cor. 15. 49.image of the earthly [Adam], ſo ſhall we alſo bear the image of the heavenly, i. e. of Chriſts glory; when we come to glory; ſo as we have born the Image of Adam, imitating him by ſin, and following him by our own inclinations, we muſt alſo bear the Image of Jeſus Christ copying out his life and actions.
God gave us a Law as a Rule of life; but he gives us a living Law, a living Rule, and form of life in Chriſt, and ſhews us in him the manner of converſation that we muſt follow, to live chriſtianly, that is, to live a new life.
My Beloved, we ſhould never have underſtood the dimenſions of life, as it lyeth in the law, had we not ſeen it acted in Chriſt Jeſus. By looking on, and taking ſome meaſure of the excellent life of Jeſus Chriſt, we come to know what the life of holineſs is, that is commanded in the law.
And, obſerve it, The Lord Chriſt came not only to ſet himſelf before us to imitate him, but to give us a grace and power to imitate him, and put on his likeneſs: As Paul ſaith, I can do all things through Chriſt that ſtrengthens me.
Conſider it ſeriouſly, Many becauſe they lean upon Chriſt for pardon, and upon his righteouſneſs alone for ſalvation, believe luſtily, that they are in Chriſt Jeſus. But ye are not in Chriſt, till ye live his life; your vital imitation of Chriſt, ſpeaks your Ʋnion to Chriſt; if you are not like him, you do not live in him.
To imitate Chriſt,
1. We muſt ſhun all manner of ſin; for he knew no ſin. 2 Cor. 5. 21. 1 Pet. 2. 22.And again, 'tis ſaid of him, Who did no ſin, neither was guile found in his mouth. And 'tis ſaid there, That he left us an Verſ. 21.example, that ye ſhould follow his ſteps, who did no ſin, neither was guile found in his mouth. So then here lies our imitation of Chriſt, that as he had no ſin, ſo we muſt ſtrive to have no ſin in us. And, my Beloved, to what end are we religious, and pray, and put on a devout form upon our ſelves, if we favour our ſins in us? To pray againſt ſin, and yet indulge ſin us, is to play the greateſt hypocrites: to pray like Chriſt, and not live like Chriſt, is the rankeſt diſſimulation.
And that you may put your ſelves into a perfect reſemblance of Jeſus Chriſt, you muſt mortifie nature in you; for Chriſt was pure in his nature, he was not only free from acts of ſin, but had an unſtained nature: and therefore to be like Chriſt, you muſt get all ſtains of ſin out of your nature; you moſt mortifie the Spirit and Inclinations of Adam in you; you muſt root out of the foundation of your ſoul, I ſay, you muſt put out of the very foundation of your Being, all hidden principles, all oppoſitions, inclinations and cuſtoms contrary to holineſs.
And therefore Mortification (which is in a manner loſt among Chriſtians) muſt be both inward and outward, nay chiefly of the inward man. The keen edg of Mortification muſt fall directly upon the root, the nature of man, the heart and ſpirit of Adam in us.
And therefore, though to abſtain from groſs ſins, makes a fair and goodly ſhew in the fleſh, yet 'tis inſignificant, and ſtands for nothing before God and Chriſt without the other.
Spiritual ſins are the ſouls poyſon, the ſouls death: and there is no carnal ſin could reign in us, were it not held up by ſome ſpiritual ſin: ſpiritual ſin is the root upon which all carnal ſins grow. Spiritual ſins are the Devils ſins, he cannot act bodily and fleſhly ſins; he can be no drunkard, nor adulterer; he is a ſpirit, and ſins as a ſpirit: ſo are thoſe ſins we ſpeak of, proper to the ſouls nature that is a ſpirit; as ſelf-love, hatred of God, Idolatry, error in the mind and underſtanding, admiring of our ſelves, ſeeking our own glory, pride, unbelief, fears, cares, deſires.
Theſe are ſpiritual wickedneſſes, by theſe are we ſet fartheſt from God; nay by theſe we become Anti-Gods, and are the very pictures of the Devil; he cannot be a drunkard, or adulterer, but he can be proud, and envious, and malicious, and contentious, and ſelf-ſeeking, and vain-glorious, and in theſe we play the Devils.
And therefore I ſay, our Mortification muſt be inward, it muſt fall upon our inward and ſpiritual man of ſin within us.
And therefore by Mortification we underſtand not only corporal auſterities, ſuch as affect the ſenſe, as macerations, faſtings, and other external exerciſes, which rob the ſenſe of what is moſt agreeable to it, which though they be good, and ſometimes neceſſary, yet are not the principal; but we intend (I ſay) inward Mortification, whereby a man purifies his heart, annihilates the ſources within, drys up the fountains, and pulls up the inward roots of vice; he dyes to himſelf, kills the ſeeds of ſelf-love, though hid in every thing, gets victory over himſelf and his inclinations; his principal care is to annihilate his reaſon, and underſtanding, his will, his intentions, his deſires, his propenſities, as far as they are corrupted, chuſing in all things that which is moſt pure.
And now he becomes moſt conformable to the ſpirit and purity of Jeſus Chriſt.
And therefore to this he wholly addicts himſelf; herein he is very vigilant, he knows it generally as a maxim, that the more the heart of man is filled with the creatures, and the love and regard of himſelf, the more he is ſeparated from God, void of his ſpirit and true virtue.
2. To imitate Jeſus Chriſt, is not only to do what is good, but to do it in the ſpirit and diſpoſition of Jeſus.
Men will be doing good actions, they cannot help it, they have ſo much light, and are ſo inwardly convinced; but we muſt remember that our actions muſt be ſo done, as to be Chriſtian, and worthy the Son of God. They muſt be holy, and to be holy, they muſt be accompliſh'd in the ſpirit, and by the principle of grace, i. e. the Holy Ghoſt, the Spirit of Jeſus. Our actions, to be Chriſtian, muſt be done in the ſpirit and diſpoſition of Jeſus Chriſt; that is, Chriſt muſt do them in us, the ſpirit of Chriſt muſt act them in us: we muſt do all with the very heart of Jeſus Chriſt; you know all our good actions are nothing without the heart, My ſon, give me thy heart. Now the heart from which we do them, muſt be the very heart of Chriſt in us. Thus Paul gives witneſs of himſelf: God is my Record, how greatly I long after you all, in Phil. 1. 8.the bowels of Jeſus Chriſt. So, if you reprove ſinners, if you tell others their faults, if you do works of mercy, you muſt do all in the bowels of Jeſus Chriſt.
So then, it is not enough barely to do what the Son of God hath done; we may deceive our ſelves herein, believing we do much when we do nothing of value; becauſe Jeſus Chriſt being man as we are, and converſing among them, no doubt but we may find ſome conformity and reſemblance to him, even among the wicked in the common ſtates of men. Many ſuffer, and are oppreſſed, many poor and humbled, many ſequeſter themſelves from the pomp of the Court, and live in the obſcurity of a retired life; many faſt and pray, and do almoſt all the outward actions, that the Son of God did upon the earth. He was man as we are, we are men as he was; he did good, we do ſome good; this is no imitation of him.
The reaſon is, becauſe it is not enough to do what he did; but we muſt do it with the ſpirit, in the diſpoſition, and by the ſacred principle that he operates. This few perſons mind: it is not enough to do, but we muſt do it by a principle of grace, not of general grace (compriſed under the common name we give to all the gifts of God), but of grace which gives us Chriſt, communicates to us his ſpirit, and puts us into the holy diſpoſition of his ſoul; and doing all things by this principle, we imitate the Son of God, ſo far, that our natural and common actions are withdrawn from their meanneſs, and are of great account with God, as being operated by the ſame principle, and with the ſame diſpoſitions of the Son of God.
Herein appears the great difference between Chriſtian virtues, and moral or humane. A man that hath refined principles and perfections, and acts according to them, may be called good; but a man that is in Chriſt, is a new creature, and hath another goodneſs, a new goodneſs, and his actions are conformable to this new Being and life. To difference Chriſtian virtues from Moral, we muſt be one with Chriſt, and conſequently muſt not operate but with him; for this cauſe he gives us his ſpirit whereby we act, or he acts in us. It follows, they are not ſo much our virtues, our graces, as theſe of Jeſus in us.
The ſpirit and diſpoſition of Jeſus Chriſt in all his ſervices looked upon the Will of God, the glory of his Father: I ſeek John 5. 30. John 6. 38. John 8. 49, 50. John 7. 18.not mine own will, but the will of him that ſent me. I came down from heaven, not to do mine own will, but the will of him that ſent me. And again, I honour my father, I ſeek not mine own glory: He that ſpeaketh of himſelf, ſeeketh his own glory: but he that ſeeketh his glory that ſent him, [as Chriſt did] the ſame is true, and no unrighteouſneſs is in him. You ſee what Chriſt aimed at, and which way his ſpirit and diſpoſition looked out, in all his actions the will of his Father, the glory of his Father; and in purſuit of that doth what is moſt contrary to his own intereſts, conceals nothing, though it coſt him never ſo dear to declare it: his Fathers honour only ſate upon his ſpirit.
Now if you would truly and rightly imitate Jeſus Chriſt, you muſt not only be found doing good, but you muſt do it in the ſpirit and diſpoſition of Jeſus Chriſt. Thou muſt not honour thy ſelf, nor ſeek it from others; you muſt not attend your own advantages, ſomewhat of glory or profit to your ſelves, but labour only the bringing honour to God. If we imitate Chriſt, Jeſus Chriſt doth all in us, acting and referring all our actions to the glory of his Father, as Chriſt did; ſo muſt the Chriſtian, his center muſt be the boſom of God, all his actions and ſufferings muſt be pure, and referred to the glory of God; his intentions muſt look only upon God, his deſires muſt be only to pleaſe God, his care only to follow God, his contentment wholly in God. Thus, I ſay, his thoughts, his deſigns, his works muſt bear the Image of Jeſus Chriſt; he muſt do all of God, all to God, and all for God.
3. We muſt imitate Jeſus Chriſt in ſelf-denial.
4. We muſt imitate Jeſus Chriſt in accepting humiliations and ſufferings. If any man will be my diſciple, let him deny himſelf, and take up his croſs and follow me. The Apoſtle alſo, who is but the eccho of Chriſt, reſounds the ſame leſſon, when he ſaith, That Jeſus Chriſt ſuffered for us, [and that1 Pet. 2. 21. we muſt imitate him] leaving us an example, that we ſhould follow his ſteps. After this ſurely we cannot in reaſon find any thing hard; for if Chriſt from his birth to his death hath eſpouſed ſufferings, and embraced the croſs: Wherefore ſhould we refuſe [being his Children] to live and dye as he did? For as the Chriſtian muſt be the Image of Chriſt, ſo he muſt bear with Jeſus Chriſt all ſorts of commotions, and pains, humiliations and ſufferings, that our life may be an expreſs Image of his life, which appeared always in deſertions, lowneſs, and ſufferings; ſo ours muſt be but the ſame ſtate of ſufferings, when he calls us thereunto.
5. Imitate Jeſus Chriſt in love: the love of a Chriſtian muſt be the ſame with that of Jeſus. Herein appears the great difference between Chriſtian vertues, and Moral or Humane. For inſtance,
The love that God requires of a Chriſtian, muſt not be,
1. That of a Pagan, who loves them that love him.
2. Nor that of a Politician, who loves according to his humour or intereſt.
3. Nor that of a Jew, who loves not but out of an hope of reward promiſed, or a fear of judgments.
The love of a Chriſtian muſt be the ſame with that of Jeſus Chriſt, that is, he muſt love with the ſame love wherewith Jeſus loves; he muſt love with the love of Jeſus, as he muſt live the life of Jeſus. Walk in love, as Jeſus Chriſt hath John 13. 34.loved you: I give you (ſaith Chriſt) a new Commandment, that ye love one another, AS I HAƲE LOƲED YOƲ. To love is no new Commandment, this law was imprinted in our hearts from the beginning of the world; but the manner of loving is new, that is, to love by the ſame love wherewith Jeſus loved us. Now thus muſt we love, we muſt love with a new love, the new love of Jeſus hath made it a new Commandment. Oh! how great is this love! how pure! how free from all ſelf-intereſt! how ſtrong and powerful, ſince it is the ſame love that made Jeſus to be born, and dye for us, even then when we were his enemies, and ſin reigning in us!
And therefore we muſt love our enemies, with the love of Jeſus Chriſt: we muſt love our enemies with the ſame love, wherewith Chriſt loved us when we were his enemies. And therefore we muſt pray for enemies, for ſo did Chriſt for his: Father forgive them; ſo did Steven, Lord, lay not this ſin to their charge.
3. Chriſtians are in Chriſt Jeſus, as in the conſerving and ſupporting cauſe of their graces. The Saint is in Chriſt much like as the accident is in its ſubject, for as [Accidentis eſſe eſt ineſſe], the Being of an accident, conſiſts in its being in the Subject; ſo the very being of a Chriſtian lyeth in his being in Chriſt; he lives, and his graces live, while he is in Chriſt; he is loſt, and all his graces are loſt, if he be once ſeparated from Chriſt: Abide in me, and I in you; as the branch John 15. 4.cannot bear fruit of it ſelf, except it abide in the vine, no more can ye except ye abide in me.
Sirs, Are ye in Chriſt? be ſure you keep in him then, for out of him ye dye and give up the ghoſt; as the fiſh dyes out of the water, and the coal dyes out of the fire, ſo grace dyes and expires out of Jeſus Chriſt.
4. This expreſſion [In Chriſt Jeſus, [All that will live godly in Chriſt Jeſus] ſpeaks ſubjection to Chriſt. We cannot be in Chriſt, but we muſt be in him as our Head and Sovereign; we are in him [as Regnum in Rege] as the Commonwealth is in a King, that is, in the Power of a King, and as the members are in the head, under its Regency, to be ruled by its Influence and Authority; ſo are we in Chriſt: we are in him, that we may be under him, to be ruled and guided by him. The Son of God hath infinite rights to ƲS, and we have infinite obligations to him, which the ſhortneſs of our days will not give us leave ſufficiently to admire, nor the weakneſs of our ſpirits to comprehend.
The law of ſubjection to Chriſt is fundamental, and belongs to the conſtitution of Gods ſpiritual Kingdom: for government, in the very eſſence of it, is an order of ſuperiority and ſubjection; the conſtitution of government lyes in determining the perſon that ſhall govern, and the parties that ſhall be governed: ſo the conſtitution of this Divine and Spiritual Kingdom of God is in his appointment of the Soveraignty of Chriſt, and the Subjection of Man to him. Soveraign and Subjects are the eſſential or integral parts which give eſſence to government, and conſtitute its being and exiſtence: to obey is the eſſence of Subjects: this ſubjection is the very eſſence of the Church, and ſo of the Chriſtian.
Our ſubjection to Chriſt conſiſts,
1. In an act of Honour and Adoration.
2. In an act of Oblation.
1. In an act of honour and adoration. The Lord Chriſt, the Son of God, is infinitely adorable, and we are obliged to honour and adore him with ſo much neceſſity, that the very Devils and Damned are forced in ſome way to do it. To form this Act, we muſt acknowledg Jeſus Chriſt the Son of God, both God and Man; we muſt regard him as our Soveraign and Redeemer, as the cauſe and principle of all our happineſs; we muſt annihilate our ſelves before him, and humble our ſelves even to the bottom of our ſouls; we muſt accept him as our God, King, and All.
2. Another act of ſubjection to Jeſus Chriſt, is an act of Oblation; whereby the ſoul offers her ſelf wholly to Jeſus Chriſt, and renouncing her ſelf, reſigns into his hand all that ſhe is, all the power that ſhe hath over her ſelf, over all her actions, over all things; and to make her ſelf more the ſervant to Jeſus in a perfect condition, ſhe renounceth her own liberty, and all the uſe ſhe can make thereof, giving it up into the hands of the Son of God, of whom ſhe received it, granting him all the right that he had to diſpoſe thereof, to order it as he pleaſeth; that being ſo reſigned to Jeſus, ſhe may not have any thing more, nor be any thing more, but that he may be all, have all, and operate all in her. This act puts the ſoul into a perfect denudation, and makes her entirely dependent upon Chriſt to be led according to his will.
1. Let us then acknowledg the Soveraignty of Jeſus over all creatures, and over us in particular. Confeſſing that he is our King and Soveraign; let us adore his Supream Authority: it is life and happineſs to know and to ſerve Jeſus Chriſt.
2. Let us ſubmit actually to his Power, not out of conſtraint or neceſſity, as rebels, or ſlaves, but out of choice, love, and fidelity, as our Prince and Jeſus.
A Chriſtian in this ſtate looks upon himſelf only as a ſervant to Jeſus, and acts in all things only in the ſpirit of humility and ſubjection to him.
This ſtate of ſervice is proper and eſſential to the creature in regard of God: the creature is eſſentially dependent and ſubject to the Creator. It is an indiſpenſable eſtate, the creature may as ſoon ceaſe to be, as ceaſe to depend on, and be ſubject to the Creator.
It is eſſential alſo unto all Chriſtians: the firſt ſtep of our entry into the Church, and into Faith, the firſt operation of grace upon our ſouls, is to become ſervants to Jeſus Chriſt. This ſubjection is the firſt promiſe we make to God by a ſolemn publick profeſſion in the Church by baptiſm; there we devote our ſelves to Jeſus Chriſt, to belong to him, to depend on him, and we enter our ſelves into the ſtate of ſervants, and vow our ſelves to Jeſus Chriſt as ſuch. So that by one and the ſame ſacrament, we are made the Children of God, and received his ſervants; and conſequently we are in the houſe of God, both as Sons and Servants; yet ſo, as that we are his Children by grace, his Servants by nature. The ſtate of ſubjection is eſſential to the Creature, and to the Chriſtian; ſo the ſame ſtate is eſſential to the Piety of Chriſtians, and a godly life; and therefore they who would eſtabliſh themſelves in Piety or Godlineſs, muſt begin their eſtabliſhment in this ſubjection, for we muſt bear a relation of love and inclination to Jeſus Chriſt, as we do of purchaſe and neceſſity; we are ſo much the more Gods, and conſequently the more perfect, by how much we are the more abaſed and deveſted of our ſelves, entirely depending, and faithfully operating under the Power and Will of him, who makes himſelf ours, that we may be his; and hath purchaſed us to himſelf at an ineſtimable rate.
In three points the ſoul of ſolid Piety, and the perfection of Chriſtianity conſiſts,
1. That we are united to Chriſt as our head, and we his members.
2. That in this Union we live by his Spirit.
3. And follow his motions.
The ſoul then muſt reſign and offer up to Chriſt her heart and will, her underſtanding and power, to the wiſdom, will, and power of Jeſus Chriſt in all matters of eternal ſalvation.
This reſignation is the root and ground of all obedience and ſervice; by it we renounce all other Powers, Lords, Maſters, Teachers, Redeemers, and eſpecially the Devil, World, and Fleſh, ſo as to account them our Enemies.
And ſeeing the perſon ſubmitting is a guilty perſon, this reſignation cannot be performed without an inward acknowledgment of his own ſin, guilt, baſeneſs, miſery, with godly ſorrow; a deteſtation of ſin, and a returning to obedience again. And being guilty perſons, impotent and unable to help our ſelves; in this reſignation we renounce all confidence in our ſelves and all other things, ſo as wholly to relye upon Gods mercy, and Chriſts merit, as without which we muſt periſh everlaſtingly, which ſo works upon us, that by ſubjection we do gladly and willingly bind our ſelves to be his perpetual ſervants and vaſſals.
And therefore as according to law, the ſlave is no more his own, nor hath any right over any thing, but is wholly left to the power and pleaſure of his maſter; ſo by this Obligation the Chriſtian puts himſelf as nothing before Jeſus Chriſt; he gives place to all his rights of Nature and Grace to be only the ſubject of Chriſts Power and Divine Will.
And though we are all ſervants to Jeſus Chriſt by right and purchaſe, (as we ſaid before), yet we will be ſuch alſo out of good will and affection, giving him a new power over us, i. e. by our own voluntary conſent, and free choice, to be ſo, that we may be Captives to his love, as well as to his Power, and ſubmit to the deſigns of the eternal Father, whoCol. 1. 13. did ſo graciouſly deliver us from the power of darkneſs, and tranſlated us into the kingdom of his dear ſon. This, this it is to be in Chriſt, to be in Chriſt, is to be in this ſubjection to Jeſus Chriſt.
And now, My Beloved, we who ſay, we have taken Chriſt, and are in ſubjection to him, let us weigh well what we ſay, and conſider with what ſincerity and faithfulneſs we deal with the Son of God. For ſeeing that we avouch that we leave our ſelves wholly to him in the quality of ſervants, and make profeſſion to have nothing which is not his, and of him; and that we yield up all to him, even to the uſe of our own life and natural liberty: What have we more to think of, but ſincerely and faithfully to accompliſh what we profeſs? What have we more to do, but to make our life conformable to what we ſay? i. e. to ſubject our ſelves in will and deed to the Greatneſs and Soveraignty of Jeſus Chriſt: I ſay, in will and deed, for it would avail but little, to ſay it only with the mouth, and have it in the thought, if all our actions be full of our own will; I ſay, it were to little purpoſe to ſubject our ſelves by words to the Soveraignty of Jeſus Chriſt, to the conduct of his Spirit and motions, if in the management of our life we follow the Spirit of the World, and live in a continual deſire to ſatisfie our ſelves and our own inclinations. Let us mind this, becauſe ſo many deceive themſelves in the godly life, which they ſo eaſily profeſs, contenting themſelves with the ſuperficies, and eglect the reſt.
Remember that he, who ſays, we muſt adore God in Spirit, ſaid alſo, we muſt adore him in Truth.
5. This expreſſion in Chriſt Jeſus [All that will live godly in Chriſt Jeſus] ſpeaks the end of a godly life: Chriſt Jeſus is the end of a godly life: they that live in Chriſt Jeſus, do live to Chriſt Jeſus: to live in Chriſt Jeſus, is not only to live by the virtue of Jeſus Chriſt, but alſo to the glory of Jeſus Chriſt, to ſeek his praiſe, and to have his honour in our eye: the godly life is not only from Chriſt, but for Chriſt. And therefore they that live godly in Chriſt Jeſus, they derive it from him, and direct it to him; they breath for him, and bring forth all their actions for him: for this is eſſential to an Evangelical life, to do all in the ſtrength of Chriſt as their root, and to do all for Chriſt as their end.
And if this be a godly life, to live to Chriſt; then let us ſo think of him, and ſo do, that from henceforth our hearts and mouths may neither ſpeak nor think, but of him; that all things elſe may be of no ſavour to us, that nothing enter our ſpirit, which reſenteth not the Spirit and Odour of Jeſus Chriſt, and reſpires not his honour and glory. I ſay, let us be vigilant and faithful to do and deſire nothing but the honour of Chriſt, to regard nothing but his pleaſure and glory, ſo as to have no eyes but for Jeſus; no more life, but what is conſecrated to the honour of his Soveraignty and Greatneſs.
Ʋſe. We have ſhewed you what a godly life is, and how you may attain a godly life. Let us now ſtir you up to attain this godly life.
1. Let me take St. Pauls word to Timothy: that which he recommends to him, is, Piety; Exerciſe thy ſelf unto godlineſs.1 Tim. 4. 7.
Truly all virtues are good, and all ſuitable to the ſtate of a Chriſtian, the acquiſition and practiſe of them all uſeful and neceſſary; but he would have his prime and chief care be, To exerciſe thy ſelf unto godlineſs: for godlineſs is the Ornament and Miſtreſs of all other virtues; it leads us to God, and makes uſe of all virtues to conduct us thither; and having no Object but God, teaches us the worſhip and honour that we muſt render to him, and like a good miſtreſs, puts us into a ready and eaſie practiſe of virtues, and entertains us in the exerciſe of actions that honour God, and are acceptable to him.
2. Godlineſs is profitable: as Paul ſaith in the ſame place, Bodily exerciſe profiteth little, but godlineſs is profitable to all 1 Tim. 4. 8.things, having the promiſe of the life that now is, and of that which is to come.
True godlineſs is one of the principal foundations on which Chriſtian perfection ſtands, and is ſupported. In the conduct of men all actions and exerciſes of their life are ruled according to the Piety, and (as we commonly ſay) according to the Devotion they have. If their Piety be not well-laid, the reſt of the Chriſtian life will be unconſtant, and its exerciſes very uncertain and ſuperficial; as we ſee in the devotion of many, which is only in the exterior, Who (as the Apoſtle ſaith) having the form of godlineſs, deny [and deſpiſe] the power thereof. In ſuch ſouls we ſee nothing ſolid, nothing but inconſtancy in their lives, imperfection in their actions, diſquiet, diſturbance, and adherence to ſeveral creatures in their ſpirits; a ſmall blaſt of adverſity over-turns them.
Object. But it is an hard thing to be godly: we have Satan oppoſing us, and he is too hard for us, beſides our own corruptions and ſtrong temptations.
Anſw. While we ſtrive to be godly, we may ſafely expect the Preſence of God: he is never wanting to thoſe that ſeek after him, and never fails thoſe that engage in his quarrels. As he who plots ſin, ſhall be ſure to find Satan ſtanding at his right hand; ſo he that purſues after God and Holineſs, ſhall find God nearer to him, than he is to himſelf. God hath not forſaken the earth; but as he ſuſtains the whole univerſe, much more thoſe who are ſeeking grace and participation of himſelf.
Are you then ſtriving to be godly, and aiming at a Divine life? His almighty arms will bear you up, and he'l cheriſh you with his own goodneſs. Whereſoever God beholds any breathings after himſelf, he gives life to them, as thoſe which are his own breath in them: where there is any ſerious and ſober reſolution againſt ſin, any real motion towards God, there's the bleſſing of heaven in it. He that planted it, will alſo water it, and make it to bud and bloſſom, and bring forth fruit.
Object. But a godly life is an afflicted life.
Anſw. You have heard that grace in us is the life of Jeſus in us. We ought then to know what his life was.
The life of Jeſus is, Divinely Humane, and Humanely Divine: he is God and Man, and therefore lives a life Divine, and a life Humane.
As God, he lives the life of God in the boſom of his Father; a life of Glory, Power, and Majeſty.
As Man, he lived the life of Man in lowneſs, humiliation, in impotence, in ſufferings; ſo that at the ſame, he is living in the boſom of his Father, and dying on the arms of the Croſs.
There he reigns and governs, and judges all the world; here he is accuſed, and accurſed, condemned and crucified; at the ſame inſtant, he is in the exaltation and greatneſs of his Majeſty, and in the lowneſs and humiliation of our Humanity.
Such alſo ought the Chriſtian life to be: on the one ſide it is great, ſeeing grace makes us the Children of God, elevates and unites us to God. On the other ſide the ſame life is obſcured, dejected wholly in the ſpirit of humiliations and privations: for grace cannot reign in the ſoul without operating therein annihilation, death, and humility.
Again, The Saint by his Union to the Son of God, is raiſed Eph. 2. 6.up, and made to ſit in heavenly places in Jeſus Chriſt. And at the ſame time the life of a Chriſtian is expoſed here to Temptations, derided by men, and condemned by the world; at the ſame time it is in the greateſt cheriſhing of God, and under the fierceſt agitation of the Croſs.
So that an afflicted godly life ſhould be no wonder, being compared with the life of Chriſt. Beſides, God enlightens the ſoul by grace; 'tis granted, but 'tis in annihilation, he upholds her, but 'tis in confounding her; he unites her to him, but it is in ſeparating her ſometimes from himſelf: and ſhe remains ſeparated from God, as long as ſhe remains upon earth. While we are in the body, we are abſent from the Lord; 2 Cor. 5. 6.ſo ſhe is at once united and ſeparated.
Again, This is the Conduct of God over his Church. If we reflect upon the higheſt works, we ſhall find he puts not on the Ornament of Grace, he lays not the foundation of her eſtate, but in lowneſs, his grace, his gifts, his ſpirit, and his communications. When did he come down from heaven, and give her his law, with ſuch appearance of glorious Majeſty, as never the like was, but when he had brought her into a wilderneſs?
When the Lord Chriſt inſtituted the Sacraments, which are Conduit-pipes to convey his graces to his Church, he choſe bread, water, ſuch things as are mean, little or nothing eſteemed among men.
In the Birth of the Church, he took the Croſs for the Throne of his Empire, a Calvary for his Seat-Royal; he rejected an eſtate by Poverty, Sufferings, and Martyrdom: and at this day he doth the ſame in the Regency of his Church.
And according to Gods proceedings in the Conduct of his Church, is likewiſe his carriage in the ſanctification and government of our ſouls; he leads them by the Croſs, he retires from them, he hides himſelf, he leaves them in privations, he humbles them, annihilates them, ſmites them, overthrows them.
Whereby is diſcovered, how they are (as I think) deceived, who in their devotions and religious exerciſes ſeek reſentments, enjoyments, content and ſatisfaction, and would know and feel the excellency and elevations of grace; I call it a deceit (as I ſuppoſe) for Chriſtian grace conſiſts chiefly in privations, in lowneſs, in rigours, and that is it they ſtand moſt in fear of, and avoid.
But as the life of Jeſus began in poverty, and ended on the Croſs; ſo a perfect Chriſtian, who would live a life of grace, muſt reſolve to walk among Thorns, to bear privations, and ſuſtain deſertions; for the Croſs and Thorns are things proper to Chriſtian-grace, and to the love of Jeſus.
Let us not ſo much ſeek after aſſurance of heaven as a thing to come, as after heaven it ſelf preſent in us. For where Heaven comes into a heart, it will bring its own light, comfort, and aſſurance along with it. Get Heaven into your ſoul, and you will eaſily have the aſſurance of Heaven.
Let us have a fire in a room, and we ſhall quickly have the light and warmth of it there alſo.
Men ſeek the aſſurance of Heaven as a thing to come, but neglect the preſent power and poſſeſſion of Heaven it ſelf in their ſouls. Oh! let us get the Sun it ſelf into us, and then we ſhall not be without its ſhine and ſmiles within us.
FINIS.
Books Printed for, and are to be Sold by Tho. Parkhurſt, at the Bible and Three Crowns in Cheapſide, near Mercers-Chappel.
PReſent State of New-England.
Burges's Husbandmans Companion.
Burges's Englands Bond.
Adams's Catechiſm.
Survey of Quakeriſm.
A view of Antiquity, by J. Honner.
Abyſſus Mali, or Man's Corruption by Nature, by W. G.
England's preſent and moſt great incumbent Duty, by Robert Perrott.
The Ark of the Covenant opened, or a Treatiſe of the Covenant of Redemption.
Janewayes Life.
Meads Almoſt Chriſtian.
Mr. Cawtons Funeral Sermon, Preached by Mr. Vincent, and Mr. Hurſt.
Phelpes Caveat againſt Drunkenneſs.
Wadſworths laſt Warning unto ſecure Sinners.
Kidder on the Sacrament.
Wells Funeral Sermon, by Mr. Tho. Watſon.
Mr. Wadſworths Funeral Sermon, Preached by Mr. Bragg.
Biſhop Reynholds Meditations on the Fall and Riſing of St. Peter.
Practical Divinity of the Papiſts, proved to be deſtructive unto Chriſtianity, and Mens ſouls.
Burroughs's four Treatiſes.
Dr. Collins on the Canticles.
End of the text · Thomas Froysell, Sermons Concerning Grace and Temptations (1678)