Twenty-Nine Sermons, Sermon 14 – Title page 17
THE CHRISTIAN HIS IMITATION Of CHRIST.
1 JOHN 2. VER. 6.
He that ſaith he remaineth in him, ought even ſo to walke as he hath walked.
THis our bleſſed Apoſtle in the beginning of this Chapter, doth declare theſe four things,
Firſt a generall propoſition of an advocate for the ſinnes of the world; If any man ſinne we have an advocate, verſe 1. 2.
Secondly, an actuall application of this to all true beleevers, who may all know that Chriſt is theirs and that they are Chriſts, ver. 5. And hereby we know that we know him, if we keep his commandements. We know and are acquainted with this principle, that Jeſus Chriſt is the propitiation for our ſinnes, if we keepe his commandements.
Thirdly, here is the fantasticall preſumtion of many men that hope and think and ſay that they are in Chriſt, when indeed they are not in Chriſt. ver. 4. He that ſaith, I know him, and keepeth not his commandements, is a lyar, and the truth is not in him.
Fourthly, here is an univerſall direction to all men, whereby to try and examine themſelves, whether they be in Chriſt yea or no. He that ſaith he abideth in him ought himſelfe to walk as he walked.
Theſe words branch themſelvs into a Theſis and an Hypotheſis.
The Theſis is this, He that abideth in Chriſt, muſt walke as he hath walked.
The Hypotheſis is this, If any man be conceited of the ſubject, that he abideth in Chriſt, he muſt be aſſured of the predicate, that he walk himſelfe even as Chriſt walked. If he ſay he is in Chriſt, he muſt be ſure to walke as Chriſt walked.
To walke as Chriſt walked; there is a life of a Chriſtian: if he walke not as Chriſt walked, it is a plain demonſtration that he is not in Chriſt. He that ſaith he abideth in him, ought himſelfe alſo to walke as he walked.
He that ſaith; as if the Apoſtle had ſaid, If there be any that ſaith he abideth in Chriſt, he muſt walke as Chriſt walked.
Hence obſerve, That a true Chriſtian he walks as Chriſt walked, if he be in Chriſt.
Before we make entrance hereupon, let me expound to you two things, le…t we meere with rubs in the way.
Firſt, the conditionall, If.
Secondly, the exemplary As.
Firſt for the conditionall, If. it is not a precedent condition of life, as a condigne preparation unto, or a previall diſpoſition for Chriſt: for a man cannot firſt walk as Chriſt walked, and then be in Chriſt. A graft cannot live the life of the ſtock, and then be inoculated into the ſtock. No: but it is a ſubſequent condition; if ever a man be in Chriſt, Chriſt holds him to theſe termes, to live as he lived, to walk as he walked.
The firſt act is before the latter act: life before the actions of life; ſo walke as Chriſt walked, this notes the actions of life. Now, a man muſt firſt be in Chriſt, before he can walk as Chriſt walked.
Indeed this condition is firſt quoad cognoſci, to our knowledge: but it is not firſt quoad eſſe, and in its own nature. So then, to walke as Chriſt walked, being a neceſſary conſequent of being in Chriſt: we cannot be ſaid to be in Chriſt, if we walk not as Chriſt walked: for, take away the neceſſary conſequent and you take away the antecedent; take away the walking as Chriſt walked, and you take away the abiding in Chriſt. This condition is put in by our Saviour. John 15. 10. If ye ſhall keep my commandements, ye ſhall abide in my love, as I have kept my Fathers commandements and abide in his love. This was the walk of Chriſt, he kept his Fathers commandements, and abode in his love. This muſt be your walke too, that looke to abide in Chriſts love. If ye keepe my commandements, ye ſhall abide in my love. But if there be any commandement of Chriſt in all the Goſpell that you will not conforme to, it is an evident ſigne, that ye abide not in Chriſts love.
Secondly, for the exemplary, As, even as he walked.
Can any man walke as Chriſt walked? is it poſſible that duſt and aſhes, that is corrupt with ſinne, can walk as he walked?
This word, as, hath a twofold ſignification: there is a twofold as, either ſuch an as, as importts an equality: or ſecondly ſimilitude.
As this as imports an equality, ſo it is impoſſible that any fleſh can walk as Chriſt walked: ſo purely, ſo unſpottedly, ſo ſteadily, ſo effectually as he lived. No, for our Saviour Chriſt was filled with the Holy Ghoſt: and of his fulneſſe have we all received grace for grace. John 1. 16. Marke, he doth not ſay that we receive his fullneſſe: but, ſome of his fulneſse: ſo that none can walk as Chriſt walked with an as of equality: but there is an as of ſimilitude.
A ſcholar writes as his maſters coppy directs him: he begins every line as his maſter begins, he ends as he ends, he ſets himſelfe to frame every letter as his maſter framed it, to joyne letters and ſyllables together as his maſter joyned them together. Though there be no equality, he cannot write one ſtroke or daſh with his penne ſo well as his maſter: yet he doth write as his maſter ſets his coppy: his hand ſollowes his maſters hand. So it is ſaid of all that are in Chriſt. Revel. 14. 4. that they follow the Lamb whither ſoever he goeth: they follow Chriſt in all duties, in all holineſs, in all his commandments: they track Chriſt in all his ſteps, though they cannot walke with ſuch long ſtrides, ſo ſteadily, ſo purely, ſo conſtantly as Chriſt; yet they labour to track him with this as of ſimilitude.
Doe all that are in Chriſt, walke as Chriſt walked? yea Beloved, this is a clauſe of the covenant of grace, ſo that a man cannot be in Chriſt, unleſſe he walk as Chriſt walked. For, thus runs the tenour of the covenant of grace: Matth. 11. 29. Learne of me, for I am meeke and lowly of heart, and ye ſhall finde reſt unto your ſoules. Marke, there is no reſt to the ſoule, no grace to the conſcience, no aſſurance of the pardon of ſinne: Chriſt gives no comfort to the heart, unleſſe the heart will learne of Chriſt, follow Chriſt his coppy, be holy as he is holy, pure as he is pure, walk as he walked.
This will the better appear, if we conſider that Chriſt his life muſt be the example for our life, according to which we muſt live. Now, the exemplatum muſt be conformable to the exemplary, ſaith Aquinas; the draught muſt be according to the copy; ſo it Chriſts life be the patterne of our life, then our life muſt be conformable to his life, and therefore Chriſt declares his wayes unto us, as our ſamplers; Chriſt was humble, and ſerviceable to all in the dayes of his fleſh, with this Motto, John 13. 15. I have given you an example, that you ſhould doe as I have done.
Thou art of thy maſter the devill, and his coppy thou followeſt, if thou account it an indignity to ſtoop, a diſgrace to condeſcend to thy brother. Chriſt was willing to ſuffer diſgrace with this Motto, 1. Pet. 2. 21. Leaving us an example that we ſhould follow his ſteps.
Art thou loth to practice Religion for fear of the croſſe? loth to reproove ſinne for fear of a flout, or of the diſpleaſure of a great man: leaſt thou ſhouldeſt procure his ill will? it is evident that thou followeſt not Chriſt, becauſe he hath left us an example, that as he ſuffered, ſo alſo ſhould we: Chriſt was obedient to the death of the croſſe, not looking to his owne things ſo much as the things of others; ſo the Apoſtle warneth us, Let the ſame minde bee in you that was in Chriſt Ieſus, 1. Iohn 2. 5. you that bee in Chriſt, muſt have the fame minde that Chriſt had. 1. Iohn 3. 3. Hee that hath this hope, purgeth himſelfe, even as he is pure. Howſoever the world nick-names and reproaches purity, yet if any have this hope (indeed he may have other hopes, he may have vaine, rotten, dead hopes, and never ſeeke after purity) but he that hath this hope, a true ſaving hope to be redeemed by Chriſt, he purifyeth himſelf even as he is pure.
Thou then which art not pure, but makeſt a mocke of pureneſſe and of conſcience of every ſin: thou canſt have no true ſound faith in the Lord Jeſus. Thou muſt be righteous even as he is righteous.
Thou happily ſaieſt thou art righteous, thou doeſt this and that righteouſneſſe, this and that good action: take thou heed ſaith the Apoſtle, that thou deceive not thy ſelfe, thou muſt be righteous as Chriſt is righteous.
In a word, love is the fulfilling of the law, and Gualter carrieth it along through all the law which Chriſt walked in: Chriſt loved us, and gave himſelfe for us with this injunction, A new commandement give I unto you, that you love one another as I have loved you, John. 13. 34.
This was one of the main reaſons of Chriſts comming into the world, to redeem us for our juſtification; and then to be an example of life to us for our ſanctification; ſaith Saint Baſil. Chriſt was ſet for a ſigne to all nations, I ſay. 11. 10. A land marke to all people, to take their aim, how to thinke, how to ſpeake, how to walke, how to live.
As men at Sea, if they ſee a Land-mark, or the Pole-ſtarre, thereby know how to guide the Ship; ſo Chriſt he is a ſigne to all Nations, a ſigne of zeale in prayer, a ſigne of reverence in the Temple, of perſeverance in holineſſe, of piety in life, and of unſpotted purity, and conſtancy in death.
Yea, to winde it up a little higher, to walk as Chriſt walked, is an As of participation. We muſt not onelyonly walke as Chriſt walked with an as of proportion; for ſo the beaſts may walk; every creature, the Sunne, the Moone, &c. walke according to their rule wherein God hath ſet them, as Chriſt did walke in his courſe that God ſet him in: but this is not enough; he that is in Chriſt, muſt walke as Chriſt walked with an As of participation; he muſt pattake of the ſame life, with Chriſt, and be led by the ſame Spirit of Chriſt, guided by the ſame grace of Chriſt.
Even as leſſe white is like more white, though not alike in the ſame degree, yet in the ſame nature; there is the ſame nature in the leſſer that there is in the bigger; So we muſt have the ſame life, obey the ſame commandements, be guided by the ſame rule, ſwayed by the ſame motions, led by the ſame Spirit that was in Chriſt. If any man have not the Spirit of Chriſt, the ſame is none of his, ſaith the Apoſtle, Rom. 8. 9.
What ſaith one, can there be any man that is none of Chriſts? doth not he ſay that every beaſt in the field, and the cattell on a thouſand hils, are his? Pſal. 50. 10. and doth he ſay that there are ſome men that are none of his?
Yea, ſaith the Apoſtle, If any man be not led by the Spirit of Chriſt, the ſame is none of his. Indeed he is Chriſts as the beaſts are his, by creation and preſervation, &c. but thou art none of Chriſts by grace and redemption, unleſſe thou haſt the ſame Spirit that was in Chriſt to live in thee.
What is it to walk as Chriſt walked? it is to contemne the ſame gain and pleaſures and vanities of the world that he contemned; to yield to the ſame precepts that he obeyed; to yield to the ſame repproaches, hatred and perſecutions that he endured; to take up the ſame duties, to preach the ſame truths, to live in the ſame rule, and in all to be led by the ſame Spirit.
Thus you ſee the explanation of the doctrine; come we now to the Reaſons which are principally theſe foure.
The firſt reaſon is taken from the ſcope and end for which the Lord did ſend his Son into the world; as to juſtifie the ungodly, ſo alſo to conforme all thoſe that are juſtified, to the image of Chriſt.
You may read that this was Gods purpoſe, that he laid downe in himſelfe from all eternity before the foundation of the world was laid; when he predeſtinated that his Son ſhould come into the world, he predeſtinated that all that ſhould be redeemed by him, ſhould be conformable to the image of his Son, Rom. 8. 29. whomſoever he did foreknow, with the fore: knowledge of Love and predeſtination, them he did predeſtinate to be made like unto Chriſt; that looke what Chriſt was by nature, they might be by grace.
If this be the end of Gods predeſtination, then it is impoſſible that any man ſhould be in Chriſt, and not have the image of Chriſt; Chryſoſtome ſaith, that as Chriſt was holy by nature: ſo thoſe that are predeſtinate, ſhould be holy by grace.
God ſhall never be fruſtrated of his end and purpoſe. If God have purpoſed it, who ſhal fruſtrate it? Man indeed may be fruſtrated of his end, becauſe of his weakneſſe and inability to accompliſh by himſelfe what he purpoſeth; ſome other perſon or thing prevents him of his end. But God as he hath a purpoſe in himſelfe, ſo he is powerfull and able to bring his purpoſe to paſſe.
We may conclude that that man that prayeth for mercy, and wiſheth, Oh that I might have redemption by Chriſt; Oh that I might go to heaven, and yet lives in his ſinnes and ſlavery to his luſts: he prayeth to have benefit by Chriſt, and to goe to Heaven in ſpight of God, againſt the will and purpoſe of God.
Our owne conſciences may tell us, that God cannot be fruſtrated of his end and purpoſe: but that thus we muſt be made conformable to Chriſt, or elſe we ſhall never have benefit or ſalvation by him: or elſe Gods purpoſe would be fruſtrated and in vain.
That thing muſt be fruſtrated, and in vaine, that attains not its end: if this be the end that God hath purpoſed in himſelfe, in the giving of Chriſt for life and ſalvation to the world, that all that are redeemed and ſaved by him, ſhould be made conformable to him: either all ſuch as are not conformable to the Image of Chriſt, ſhall never be ſaved, but ſhall periſh for ever without Chriſt: or elſe Gods purpoſe muſt be fruſtrated and in vaine.
The ſecond reaſon is taken from the practice of Christanity (ſaith Leo) in vain are we called Chriſtians, if we be not imitators of Chriſt, and live as he lived. The Diſciples, are called Chriſtians, Acts. 11. 26. The very name tells us that we muſt be followers of Chriſt, or elſe, we are not in Chriſt: if any man be in Chriſt, he muſt really be a Chriſtian.
As a man if he be of a trade, he muſt ſet up that trade, all his layings out and travell and pains muſt be in that trade: why? it is his profeſſion: ſo, if a man be in Chriſt, all his converſation muſt be Chriſtian, his labours and endeavours muſt be in the trade of Chriſtianity, he muſt walke as Chriſt walked. He muſt be a Chriſtian in all his courſes, in all his ways, or elſe he is not in Chriſt.
As the Pla…oniſts are denominated from Plato, ſo are Chriſtians from Chriſt. The Franciſcans from Francis, the Dominicans from Dominick; theſe were bound to follow the rules of their Order, or elſe ſuperſtition would not ſuffer them to be of that Order: much leſs canſt thou be of the Order of Chriſt, if thou obſerve not his rules, if thou live not as he lived.
Chriſt hath given thee a law for thy mind, for to govern thy thoughts: Thou wilt not buſie thy thoughts with holy meditations; thy heart is not chriſtian. Chriſt hath given a law to thy affections: thou wilt be fretful and impatient, malitious, proud, and ambitious, and carnal; thy paſſions are not chriſtian. Chriſt hath given a law to thy life, that thy life may be holy: therefore if thy life be not according to the Goſpel of Chriſt, thy life is not Chriſtian, neither will Chriſt own thee for his, but will ſlay thee with curſes, as an enemy of his croſſe, and not as a follower of his death; Theſe mine enemies that will not that I ſhould reigne over them, ſaith Chriſt, Luke 19. 27. Bring them hither and ſlay them before me.
Thou canſt not look for a Saviour to have mercy on thee, if thou wilt not be ruled as a Diſciple of Chriſt, but thou ſhalt be damned in the preſence of Chriſt. Slay them before me, ſaith Chriſt; Chriſt Jeſus which is the Saviour of the World, will damne thee, and ſee thee confounded before his face; he himſelfe will ſee thee in hell: thou mayeſt cry for mercy, and for the blood of Chriſt; yet if thou wilt not live as Chriſt lived, but wilt rebel and ſin againſt Chriſt, Chriſt will ſee thee in hell, and though he look on thee, yet he will deſtroy thee without mercy.
If ever thou beeſt in Chriſt, thou muſt walke as Chriſt walked; thou muſt be a Chriſtian like to that good Martyr, who to all demands anſwered that he was a Chriſtian. When they asked him what his name was, he anſwered it was Christian; his thoughts were Chriſtian, his words and actions Chriſtian; his countrey, his hopes, his aime, all that ever he did, they could get nothing out of him, but all was Chriſtian, and ſo he gave teſtimony to the Lord Jeſus. So I tell thee, thou muſt be a Chriſtian all over, a Chriſtian in thy thoughts, in thy words, a Chriſtian in thy calling, and in all thy imployments, being ſwayed by the Goſpell of Chriſt, or elſe thou art not in Chriſt.
The third reaſon is taken from the eſſentiall, or rather rather from the integrallReaſon 3. union that is between Christ and all theſe that are in Chriſt; they are all members of his moſt gracious body. Ye are the body of Chriſt, and members in particular, 1 Cor. 12. 27. now, we know that all the members have the ſame life, and are quickened by the ſame ſoule: the ſoule is whole in the whole body, and whole in every member of the body: ſo if Chriſt be our head, we are his members, and the chriſtian life of Chriſt muſt be diffuſed thorough us, ſo that one man cannot be a drunkard, another a worldling, another an Epicure, another a ſwearer, another a whoremaſter, another a lyar, another a lukewarmeling, another a mocker, another a vaine-Jeſter, another a man-pleaſer, and yet be a member of Chriſt. All the members of Chriſt muſt have one life.
As in a mans body, there be veines, arteries, and nerves, that are the channels to convey life, and motion and ſenſe to every member, that all the members may have the ſame life diſperſed through the body. So it is in the body of Chriſt▪ every member of Chriſt hath faith for his veines, to convey the ſame life, and the ſame ſpirits, and the ſame gratious motions to all the body, that it is not now the member that lives, but Chriſt that lives in it. Gal 2. I live not, ſaith the Apoſtle, but Chriſt liveth in me. As in the body, it is not the eye that ſeeth, if we ſpeak proporly, but the man that ſeeth with the eye: it is not the ear that heareth, but the man that heareth with the ear: ſo in the body of Chriſt, it is no more the man that ſpeaketh, but the truth of Chriſt ſpeaking in him. We have the minde of Chriſt, ſaith the Apoſtle. 1 Cor. 2. 16. if we be in Chriſt, Chriſt thinkes in us, Chriſt ſpeakes in us, Chriſt walkes in us, Chriſt doth all in us. As in the ſame body, the ſoule rules and quickens every member. The body of Chriſt cannot be a monſter, like thoſe Locuſts ſpoken of, Revel. 9. 7. that had ſhapes like horſes, heads as it were like crownes of gold, and their faces like the faces of a man, and had haire like women, and teeth like Lyons; this is a monſter, and not a ſimple body: ſuch a one cannot the body of Chriſt be; a mocker for one member, an ignorant ſot for another, an hypocrite for another, a carnall goſpeller for another, a covetous worldling for another.
As in the body of a man, every member in this mans body, muſt be this mans member, and not the member of another man: As for example, Peter muſt have Peters legs, and not Simon Magus his legs: Peter muſt have Peters eys, not Alexanders eyes: Peter muſt have Peters hands, and not Judas hands: you cannot take the eye of an Horſe, the leg of a Dog, and the paw of a Beare, and put them together, and ſay heres a man: no, this would be a monſter: every perfect body muſt have its own members.
So it is in the body of Chriſt: every member in Chriſt his Body, muſt have Chriſt his Members: every member in a mans body acts with reaſon, ſo every member of Chriſt acts with direction of Chriſt, it is informed by Chriſt, his minde is quickened by Chriſt his life: ſo that a man cannot be a member of Chriſt, but he muſt walke as Chriſt walked.
I know, the beſt Chriſtian may fall ſeven times a day, though he be in Chriſt: it doth not therefore follow that every particular action ſavours of Chriſt: but, as every member in the body lives the life of the whole body, or elſe it is a dead member: ſo thou muſt live the life of Chriſt, or elſe thou canſt never be ſaved.
You know that all the actions of a man are guided by reaſon: yet there are ſome particular actions that he doth, and not by reaſon: as it may be he ſhakes his head, or moves his hand, and jogs his foote, and conſiders not what he doth: they are the actions of a reaſonable man, though not reaſonable actions: ſo, there may be many actions that are the actions of Chriſtians though not Chriſtian actions. The ſinnes of the godly, they are the actions of a Chriſtian, but they are not Chriſtian actions: there may bee ſtoppings in the body: though the ſame life and quickening runnes through the whole body, yet through the ſtopping of the liver and the pipes, diſtempers and ill humours may be raiſed in the body, ſo it may be in the body of Chriſt: and ſo many a Chriſtian may fall through infirmity; but the courſe of a Chriſtian, the life of a Chriſtian, the ordinary trade of a Chriſtian, the walke of a Chriſtian, is to live with the ſame ſpirit that lived in Chriſt, to walke in the ſame way that Chriſt walked in.
The laſt reaſon, is taken from the neere relation that is to be betweene Chriſt and every member of Chriſt. They are not onelyonly the Servants and Diſciples of Chriſt, but they are the children of Chriſt, by his begetting of them. If all that are in Chriſt, are the children of Chriſt, they muſt needs walke as Chriſt walked. Like begets the like. Indeed a godly man may beget a wicked child, a graceleſſe ſonne; the reaſon is becauſe he begets his ſonne not as he is a godly man, but as he is a man corrupt by nature with ſinne: but Chriſt begets as he is God, and therefore as he is without ſinne in himſelfe, ſo he never begets any but by an eternall ſpirit, and therefore they cannot but be like him. Be ye followers of God as dear children. Epheſ. 5. 1. The Apoſtle grounds his exhortation upon a neceſſity in grace. Conſider, if you be the children of God, it can be no otherwiſe but you muſt be followers of Chriſt as dear children. The begetter communicates himſelfe to the begotten: if the begetter be fleſh, he begetteth fleſh: ſo Adam begot a ſonne after his own likeneſſe. That that is born of the fleſh is fleſh John 3. and is of a fleſhly nature. That that is borne of the ſpirit is ſpirit. If we are begotten again by the Spirit of God, then are we ſpiritualized of God; ſo that a man cannot be in Chriſt, unleſſe he be the child of Chriſt, and walke as Chriſt walked. Chriſt was perfect, Chriſt was mercifull; be you ſo, ſaith Chriſt, Matth. 5. Be you perfect as your Heavenly Father is perfect; as if he ſhould ſay, you cannot be the children of your Heavenly Father, unleſſe you be perfect as he is perfect, mercifull as he is mercifull, holy as he is holy, righteous as he is righteous, walke as he walked.
Is it ſo that all that are in Chriſt, walke as Chriſt walked? then all wicked men blaſpheme the name of Chriſt, that do not live the life of the Lord Jeſus.
Theſe blaſpheme the holy and ſacred name of Chriſt. Oh ſaith one, I hope I am a Chriſtian: yet the man is a drunkard, or a whoremaſter, or a gameſter, or a worldling, a proud man, a covetous man, What? was Chriſt a drunkard? was Chriſt a whoremaſter? was Chriſt a gameſter a worldling, proud, covetous? it were blaſphemy for any to ſay ſo of Chriſt: and it is alſo blaſphemy for thee who walkeſt not after the Goſpell, to ſay thou art a Chriſtian. As I am a Chriſtian, ſaith another: yet the man is a filthy ſpeaker. Was Chriſt ſuch a one? a ſwearer, &c.? Thou blaſphemeſt the name of Chriſt. I hope we are all Chriſtians, ſaith a third; and yet they are men that live in ſecurity and prophaneſſe. What? was there ſecurity in Chriſt? was prophaneſſe in Chriſt? Oh, what blaſphemie is it for thee to ſtile thy ſelf by the Name of Chriſt, to ſay thou art in Chriſt? Revel. 2. 9. ſaith Chriſt, I know the blaſphemy of them that ſay they are Jews and are not: that ſay they are the children of Abraham, but doe not the workes of Abraham If a man did blaſpheme God to ſtile himſelfe a Jew, or a child of Abraham, that did not the workes of Abraham: what blaſphemy then is it for thee to ſay thou art a Chriſtian, and yet doſt not the workes of Chriſt? could not a man take the name of Abraham, but he did blaſpheme, unleſſe he did the workes of Abraham? how then durſt thou take the name of Chriſt upon thee, and not doe the workes of Chriſt, not walk as Chriſt walked?
Beloved, is any man a Chriſtian? he hath holineſſe engraven in his forehead to the Lord, in his heart, in his thoughts, in his words, and in all his wayes: he is one that gaſpeth after holineſſe.
Art thou a Chriſtian? of all ſinnes under Heaven God cannot endure the ſinnes of a Chriſtian that hath the name of Chriſt put upon him. When Gods materiall temple was defiled by buyers and ſellers, Chriſt whippes them out, and after told them that the dayes would come wherein there ſhould not be left of it one ſtone upon another. God would not endure the Temple becauſe it was dedicated to his name, called his houſe, when it was made a den of theeves. Doth God care ſo much for ſtocks and ſtones, that are dedicated to his Name, will he not endure an unholy ſtone, and will he endure an unholy Chriſtian? Thou that art dedicated unto God, and unto his ſervice, thou that art dedicated to prayer, to hearing, thou that art dedicated to an holy converſation, thou that art called the Temple of God, and the Houſe of God, wilt thou make it a den of theeves, a denne of vain thoughts, a denne of wicked words, of dead and ungodly workes? wilt thou defile the Temple of the Lord? then know, the Lord will not let one ſtone lie upon another, but will caſt thee down, and damne thee body and ſoule in hell for ever.
Thou ſayeſt thou art a Chriſtian; how ſo? thou ſaieſt thou waſt chriſtened: thy condemnation is the heavier, if thou ſaieſt thou haſt been baptized into the Name of Chriſt, and haſt not put on Chriſt. Examine thy ſelf: haſt thou put on Chriſt? otherwiſe it is no matter for thy baptiſm.
Can I ſay that man hath put on his cloths, that hath not a ragge on his back, nor a ſhooe on his foote, nor a hatte to his head, nor a ring on his finger? ſo, when there is never a Chriſt in thy thoughts, never a Chriſt in thy ſpeech and conference, never a Chriſt in thy walke, never a Chriſt in thy calling, in thy buying and ſelling, never a Chriſt ſhining forth in thy life and converſation, canſt thou ſay thou haſt put on the Lord Chriſt?
Can any man ſay that a beggar hath put on Royall robes, when he hath nothing but ragges and patches upon him? ſo, if I ſee a man with ragged thoughts of the world, with ragged ſpeeches of the fleſh, and a ragged courſe and converſation, according to the courſe and converſation of the world, I can never ſay that ſuch an one hath put on the Lord Jeſus Chriſt.
Doſt thou ſay thou haſt put on Chriſt? why then, ſhew me the ſigns of Chriſt in thee. Shall I ſee it by thine apparell? it may be that is gariſh. Shall I ſee it by thy ſpeech and conference? it may be that is earthly and carnall. Shall I ſee it by thy thoughts? it may be they are vaine, ſinfull, and worldly. Shall I ſee it by thy company? it may be they are wicked and graceleſſe. Shall I ſee it in thy courſe and converſation? it may be that is looſe and prophane. How canſt thou then demonſtrate that thou art a Chriſtian? it may be now and then thou wilt give a praier unto Chriſt, turne up the white of thine eye to Chriſt, it may be thou wilt look into the Church, and lend an eare to Chriſt in his word. Is this to be in Chriſt? if thou be in Chriſt, then thou muſt live the life of Chriſt in all thy wayes.
The life of a man is a continued thing. A man is not alive at his dinner, and dead when he hath done: alive at his work, and dead when his work is done: ſo it is not enough for thee to prove that thou art in Chriſt, that thou art alive at prayer, or at preaching: life is a continued thing: thou muſt be alive after prayer as well as before, alive after Sermon as whileſt thou art at it; if thou haſt the life of Chriſt in thee, it is a ſtanding life: it will not make thee alive at prayer, and dead when thou haſt done: it will not make thee holy and Spirituall at a Sermon, and leave thee dead and carnall when it is done: not holy and heavenly in diſcourſe and conference, and worldly and prophane when it is done: not to be holy and lively &c. in a good moode: and leave thee dead-hearted, ſecure and looſe afterwards; this is not to be in Chriſt; no, the life of Chriſt is a ſtanding and a continuing life: it will make thee alive after all thy ſervices; after every duty, as thou waſt before or in the duty.
He that ſaith he abideth in him, &c.
In this word He; there are three Notes.
a note
Of Indignation
Diſcrimination.
Scrutiny.
Firſt Indignation. The Apoſtle doth as it were point at a certain man in his congregation, as if there had been ſome m…n that he knew was not in Chriſt. What man ſoever, whether in this pewe, or in that pewe, whether on this forme, or on that forme, if he abide in Christ, he ought to walke as Chriſt walked.
Hence obſerve, That a Miniſter is bound to preach home in particular, ſo that he may ſummon this man and that man in the Church, as the Apoſtle doth here; (he that ſaith) if there be any one amongſt the whole multitude, that ſaith he abideth in Chriſt, he ought alſo himſelf to walke as he walked. And this commiſſion God gives unto all his miniſters: Mark 16. 15. Go preach the Goſpell to every creature: he doth not ſay preach the Goſpell before every creature: ſo they may doe, and preach in generall: but to every creature, that every creature may feele the Goſpell bearing on his heart, that every creature may ſee his ſins, that ſo the Goſpell may be applyed to his heart.
All the names given to Miniſters, ſhew thus much. They are called Seeds men; now a Seeds man doth not take a whole croppe, or a whole buſhel of corne and throw it in a heap in his field; but he takes it and ſcatters it abroad that every place may receive ſome.
So, they are called Builders; now, a builder doth not onelyonly frame the whole building, but he layes every particular bricke, and every particular ſtone in his building.
So, they are called Shepheards; a Shepheard doth not onelyonly looke to his flocke in generall, but to every Ramme, and to every Lamb in his flocke.
So, Preachers muſt not onelyonly preach the word of God in generall, but they muſt preach in particular.
The ground of this will appear, if we conſider three things in particular.
Firſt, particulars are moſt operative; it is not fire in generall, that burns,Univerſalia non operantur. but tis this or that fire, ſo it is not ſinne in generall that will humble a man: it is not repentance in generall that wil turne a man: it is not faith in generall that will ſave a man: but, this fi…ne and that ſin: this repentance and that repentance: this faith and that faith.
All actions they are of ſingulars. An univerſall man cannot reaſon, an univerſall man cannot diſpute, an univerſall man cannot ſee, nor hear. No, it is this man, and that man that ſeeth and hears, and diſputes. Particulars are moſt operative: preaching to men in particular, is powerfull preaching: that workes upon mens conſciences. How came the Prophet to preach powerfully to the people? He declared to Jacob his ſinne, and to Iſrael his tranſgreſſion, Micha 3. 8. I am full of power by the Spirit of the Lord, ſaith the Prophet; here was the way whereby the Prophet preached powerfully; ſo that the Spirit went and rent mens hearts and conſciences, and made them tremble; how? why he made every ſoule ſee his ſinnes: ſo, that Miniſter that would preach powerfully to the conſciences of his people, he muſt make every one of them to ſee their ſinnes againſt God, and his commandements, ſo that they may confeſſe, I ſee I have been a grievons ſinner, and I am in the ſtate of damnation: and I muſt repent, or elſe I ſhall be damned.
Secondly, particulars are moſt diſtinct; when the preacher preacheth only in generall, it workes a confuſed knowledge, knowledge of ſinne in generall: a confuſed repenta nce, a confuſed humiliation, and a confuſed faith in the generall; it may be, it may make a man ſee he is a ſinner in the generall: but there are many thouſand thouſand ſinnes in particular that he takes no notice of, but ſwallows them down in the generall: it may be his ſinnes may be diſcovered in the generall: but alas, there are many, yea multitudes of deceits, of turnings and windings of the heart in particular, that are never diſcovered to them. All the religion of theſe men, is only generall: I love God with all my heart, ſai…thone: and yet the man is groſſely ignorant of God. Aske him any particulars, how he can prove his love to God, and the man cannot ſhew any. So, I ſerve God with all my heart: but goe to particulars, and bid him manifeſt what he ſpeakes; ſo, I feare God, I worſhip God: but bring them to the particular workes of theſe graces, and they aregone preſently, they are loſt, and know not what to anſwer.
Thus the people in Malachies time, they thought they had much knowledge while the Prieſt preached thus overly to them; but when the Prophet came to preach home, and to come with particulars to them, they thought the Prophet was madde, they knew not what he meant. You have deſpiſed the Lord, ſaith the Prophet; wherein? ſay they: Mal. 1. 6. You have prophaned the worſhip of God, You have polluted the table of the Lord, ſaith the Prophet: ver. 7. wherein? ſaid they. You have wearied the Lord with your words, ſaid the Prophet Chap. 2. ver. 17. wherein? ſaid they. You have robbed God, Chap. 3. ver. 8. wherein? ſaid they. See, your words have been ſtoute againſt the Lord, ſaid the Prophet; yet they ſaid, what have we ſpoken? ver. 13. they could not tell wherein, till the Prophet told them, herein have you robbed God, herein have you deſpiſed the Lord, herein you have prophaned the worſhip of God, &c.
So, ſhould the miniſter of God come to men, and tell them in particular, thou art an enemy to Gods grace, thou haſt abuſed Gods patience; wherein? ſayeſt thou. Thou art one that ſcorneſt the word of God, and thou defileſt all the Ordinances of God. Wherein? ſayeſt thou. Thou art one that putſt farre from thee the evill day, wherein? ſayeſt thou.
Now, when the miniſter of God can come to particulars, and ſhew men wherein; then they cry out againſt them, and think they tell them lies, and preach falſe things to them: but the Miniſters of God are bound to preach ſo as they may diſcover mens particular ſinnes, not ſo as people may point one at another, but ſo as every conſcience may feele its owne ſinnes.
Thirdly particulars are moſt ſenſible. If the Miniſter preach home in particular, there is not a falſe heart then in the congregation, but he will find it out; if he preach in particular, he will diſcover every mans corruption, fling wilde fire in every wicked mans face, and throw balme of comfort into every godly troubled ſpirit.
As King James ſaid well of a reverend Prelate of this Land, Me thinks this man preacheth of death as if death were at my back; ſo ſhould Miniſters preach, as if Heaven were at mens backes, or as if hell were at mens backes. When he preacheth of mens ſinnes and corruptions, he muſt preach ſo that their conſciences may ſee that the word of God looks into the very thoughts and hearts; when he preacheth of the wrath of God, and of condemnation &c. he muſt preach ſo, that the conſcience may feele even the fire of hell flaming in it; this is the way to teach the people the good knowledge of the Lord, as it is called, 2 Chron. 30. 22. every Miniſter may teach the knowledge of the Lord, but not the good knowledge of the Lord.
There is great difference between teaching of the knowledge, and of the good knowledge of the Lord. Men may know God and his word, and their ſinnes: but if they go on in their ſins, it is not good knowledge: then indeed a Miniſter teacheth good knowledge when he makes his people ſo to know ſin as to loath it, and to come out of it; ſo to know repentance as to repent indeed.
Secondly, Diſcrimination. As if he ſhould ſay, there are ſome that are in him, and ſome that are not in him: if any man ſay he abideth in him, he ought himſelfe to walk even as he walked: ſo that here the Apoſtle would put a difference between the ſound and the rotten-hearted in his congregation.
Hence obſerve this point, That every Miniſter is bound to preach ſo, asDoctrine 2. to make a difference between the precious and the vile.
Saint John preached ſo as that his hearers might ſay, the Spirit of Chriſt is in me: or, the Spirit of Chriſt is not in me: that themſelves might know whether indeed they were true members of Chriſt, or but hypocrites. This is the duty of Miniſters: Ezek 44. 23. They ſhall teach my people the difference between the holy and prophane, and cauſe men to diſcerne between the cleane and unclean.
Here is two things.
Firſt they ſhall teach them the difference between the holy and prophane.
Secondly, they ſhall not onelyonly ſhew it before them: but if they will not ſee it, they ſhall cauſe them to ſee it; that is, they muſt beat it into them, and rubbe it into their conſciences; it may be when men may ſee, they will not: then, he muſt make them to ſee. If there be any prophane perſon, any luke warme or dead-hearted profeſſor, or cloſe hypocrite in the congregation, the Miniſter muſt make him ſee his prophaneſſe, his deadneſſe, and hypocriſie in Gods worſhip: or if there be any godly ſoule, or broken heart, the Miniſter muſt make them to ſee that they have a broken heart.
Firſt reaſon, becauſe elſe, a man defiles the pulpit, and prophanes the holyReaſon 1. things of God. Ezek. 22. 26. Her Prieſts have violated my law, and prophaned my holy things: they have put no difference between the holy and prophane, neither have they ſhewed difference between the cleane and unclean. Thoſe Miniſters prophane the holy place of God, when they make not mens conſciences know which is holy and prophane; when prophane perſons may come and go from Church, and have not their prophaneneſſe diſcovered to them; a drunkard, a ſwearer &c. and hath not his ſinnes laid open to him. Is there any prophane perſon here, that hath not an arrow ſhot into his heart, but he can goe away and not take any comfort from the Sermon? theſe men prophane the holy things of God.
When God gave Benhadad into the hands of Ahab, and Ahab ſpared him, and let him goe. 1 King. 20. the Prophet tells Ahab ver. 42. Thus ſaith the Lord, becauſe thou haſt let goe a man whom I appointed to utter deſtruction, therefore thy life ſhall go for his life, &c: ſo, if there be any Miniſter over any congregation, in which there is any drunkard, any ſwearer, or whoremaſter, or wordling, or lukewarmling, or any other that lives in ſuch ſinnes, which God hath apointed and decreed to eternal deſtruction in hell; if we tell them not their ſinnes, and make their conſciences feele them, then our life ſhall goe for their life, our ſoule for their ſoule: for we might have given them ſuch a wound as might have been a means to have cured their ſoule.
Secondly, We are not the Miniſters of Chriſt, if we preach not ſo as thatReaſon 2. men may know that they are not converted, if they are not &c. God ſaith to to the Prophet Jeremiah, if thou take forth the precious from the vile, thou ſhalt be as my mouth, Jer. 15. 19. Jeremiah could not be Gods mouth to the people, unleſſe he would divide between the precious and the vile. Unleſſe Miniſters preach ſo as to make the conſciences of their hearers feele in what ſtate they live in, they may be Miniſters of Satan, Idollſhepheards, but they are not the Miniſters of Chriſt.Reaſon 3.
Thirdly, becauſe otherwiſe they can doe no good: Ezek. 34. 17. and as for you O my flock, thus ſaith the Lord God, behold I will judge between cattell and cattell, &c. As if he ſhould ſay, woe unto the ſhepheards; will they not preach ſo as to make a difference between cattell and cattell? woe unto the Prieſts; will they not preach ſo as to feede my flocke? I will require my flocke at their hands: and now ſaith God, will not the ſhepheards of my people doe it? I will now doe it my ſelfe, I will convert thoſe that are to be converted &c. I will feed and provide for my flock my ſelfe.
Auſtin notes, that after that Peter had ſmote off Malchus his eare, Peter came to be a ſhepheard, and an Apoſtle of Chriſt, after Paul had perſecuted the Church, he came to be a Preacher, and an Apoſtle of Chriſt: ſo after Moſes had killed the Egyptian, God made him the Captain and deliverer of his people. Auſtin obſerves from this, that God appoints none for his Miniſters, but Smiters, ſuch as be men of blows, men that will ſmite men home to the heart, men that wil wound the conſciences of their hearers.
This I ſpeak that you may not be offended at the miniſters of Chriſt, when they apply the word of God to your ſeverall conſciences: and whenſoever you have the truth of Chriſt preached to your ſoules, let your hearts make uſe of it; for if thou apply not the word of God to thy ſoule as it is preached, thou art guilty of thine own bloud. If you apply not the word, you put off the word of God; and then, what ſaith the Apoſtle? Acts 13. 46. It was neceſsary that the word of God ſhould firſt have been ſpoken to you: but, ſeeing you put it farre from you, and judge your ſelves unworthy of everlaſting life &c.
You that have heard the word of God, apply it to your ſoules, it is a bleſſed plaiſter: let it lie on your ſoules: go home and ſay, Lord, I have been told of this and that ſinne, of my pride, hypocriſie, deadneſſe, and diſtraction in thy worſhip and ſervice, &c. I ſee they are againſt thy will, and thou commandeſt me to come out of them, and to leave them; Lord, I beſeech thee inable me to leave them all; ſo, Lord, I have been told this day of ſuch and ſuch graces, which thou haſt commanded me for to have, of ſuch and ſuch duties that thou wouldeſt have me to take up and performe; Lord, ſubject my heart to the power of grace, and to every commandement of thy word.
Take heed, if thou doeſt put off the word of God or any tittle of the word, and wilt not walke according to the ſame, thou putteſt off eternall life from thy ſelfe. Doe therefore as Gods people did, who when Moſes had preached the Law and Will of God to them, it is ſaid▪ Exod. 12. 50. Thus did all the Children of Iſrael as the Lord commanded Moſes and Aaron, ſo did they. So doe you goe home and apply the word to your ſoules, it was ſpoken for your good, make uſe of it, and the Lord be with you.
Thirdly, Scrutiny, it is not onelyonly an outward word, but a word of the heart: if any man ſay, that is, if any man think, that he is in Chriſt, he ought to walke as Chriſt did. Hence we might obſerve, That a Miniſter is bound to preach to mens thoughts. But time cuts us off.
THE ENMITIE OF THE WICKED, To the light of the GOSPEL. In a SERMON By WILLIAM FENNER, Miniſter of the Goſpel, ſometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochford in Eſsex.
London, Printed by E. T. for John Stafford.