One Hundred Select Sermons, New Testament · Sermon 14
SERMON XIV.
JOH. 8.31.
Then ſaid Jeſus to thoſe Jems which believed on him, If ye continue in my word, then are ye my Diſciples indeed.
There is nothing commonly more ſuſpitious, than ſudden changes from evil to good; which have uſually this diſparagement upon them, that they are not for the most part ſo laſting, and of ſo long continuance. But as they are fruit which are quickly bloſſom'd, ſo they are likewiſe as quickly blasted, and come to decay. It is ſo both in Temporal and Spiritual; in the recoveries of the health of Body, and in the reſtaurations of the health of the Soul. Therefore our Bleſſed Saviour perceiving theſe Jews whom he had Preach'd to, to be ſomewhat ſuddenly affected with his Miniſtry, and wrought upon by it; takes care that this work upon them, it might be followed, and ſeconded with further progreſs and perſeverance in Chriſtianity. He leaves his work of Diſputation, and anſwering of the cavils of the Phariſees, and applies himſelf to his work of Inſtruction, in the ſetling of the Believing Jews; which was a great deal more profitable for his Hearers, and acceptable alſo to Himſelf. Then ſaid Jeſus to thoſe Jews which believed, &c.
IN this preſent Verſe before us, we have two General Parts obſervable of us. Firſt, the Preface, or Introduction: Then ſaid Jeſus to thoſe Jews which believed, &c. Secondly, the main Speech which follows upon it. If, &c.
We begin with the Firſt, viz. the Preface; Then ſaid Jeſus. Where we have the perſons to whom our Saviour directs his Speech; and they were the believing Jews. Secondly, the occaſion of his Speech; and that was then, when he proceeded, they believed, &c.
For the Firſt, the Perſons. Chriſt ſingles out theſe eſpecially, as the principal part of his care; the Jews that believed. There were others that heard him, but theſe were they which were chiefly minded and regarded by him. Chriſt reckons of Hearers, according to the Graces which are in them; of Meekneſs, and Faith, and Pliableneſs, and Obedience, and the like. Theſe are more in eſteem with him, although but a few, and ſmall in number, (a little flock) than many hundreds, yea, thouſands beſides, though in other reſpects never ſo qualified. And it is a good rule and direction to us, which are Miniſters, how to do likewiſe: namely, to account of our Auditors, not ſo much according to their number, and multitude, and any outward qualification; but rather according to their goodneſs, and proficiency: and proportionably to apply our ſelves unto them; as our Saviour here did before us. Who picks out thoſe which were Believers, from all the reſt, and addreſſes himſelf chiefly unto them.
This there's ground and reaſon for; becauſe ſuch as theſe, they do beſt underſtand what comes from us, and give greateſt encouragement to us in our work. Every one delights naturally to ſpeak to thoſe rather that underſtand him, and which know what he ſays, than he does to any other perſons: why, this is the caſe now with Believers, compared with other Hearers: They have ſome kind of ſenſe and feeling in their own hearts, of the word which is preached unto them, which is ſo much the more delightful to the Preacher: whereas others, not apprehending it, do from hence give little attention unto it.
But, Secondly; As we have here the perſons ſpoken to; ſo the occaſion alſo of ſpeaking to them: which was, their believing and receiving of the Word preached: Then; that is, when Chriſt perceived their Faith; as he eaſily did, in regard of his Omniſcience, he ſpake further unto them: and as he had wrought Grace in them at firſt, ſo he would encreaſe and perfect that Grace which he had wrought. We may look upon Chriſt in this practice, under a double Notion and Conſideration of him; either as he was Man, or as he was God: (for he was both, and both did appear in him in this particular.) Firſt, as he was Man, and more eſpecially a Preacher of the Goſpel: ſo he ſhewed his Miniſterial Prudence, and gives all other Miniſters a pattern and example how to carry themſelves. Which is, as they do obſerve any at any time to be wrought upon in their Miniſtry, ſo to follow them with further inſtruction, and to ſet on that which they have wrought. There's a twofold duty of a Miniſter, which is here exhibited in this example of Chriſt: The one is, to obſerve, and mark, and take notice how his Doctrine at any time takes, and prevails with Hearers. And the other is, where he obſerves it to do ſo, there to improve it, and make the beſt of it that poſſibly he can.
Firſt, (I ſay) to mark how it takes; it concerns him to do this: Thus our Saviour here did in this place; He did not only Preach to theſe peopel, but he did mark and conſider what acceptance his Doctrine had with them. Indeed he had an advantage of all other Miniſters beſides; for he was able, by the power of his Divine Nature, to pierce even into the hearts of his Hearers, and to ſee how they were affected within them. This is that which we cannot do, we are not able to look into mens hearts, and to ſee what is there: but we may do ſomewhat in order hereunto, as a guidance to us, We may obſerve mens countenances, and ſpeeches, and actions, and converſations; which are, for the moſt part, the diſcoveries of their hearts; and accordingly we may be able to gueſs at their inward affections; and ſo we ought to do. Like an Archer, which his ſhot his Arrow, to mark where it falls: So ſhould we do here in this buſineſs. Look, as in matter of Prayer, we ſhould not only ask things at God's hands, but obſerve how far forth our Prayers are heard by him: ſo alſo in matter of Preaching; not only deliver ſuch truths, but enquire and obſerve what acceptance they find with thoſe to whom they are delivered. That's one thing required of a Miniſter, and taught him alſo by this example of Chriſt. Another is, where he obſerves the Word to take, to follow it, and farther to promote it. Thus did our Saviour here alſo: He obſerves theſe Jews to believe on him: and now he ſpeaks further to them. This is that which we ſhould do with him; Strike while the Iron is hot: Precept upon precept, and line upon line, as the Prophet Iſaiah ſpeaks. As we find any to be warm'd, and wrought upon by any thing which is ſaid to them, ſo to enforce it the more upon them. Thus we ſee our Saviour here did; and this we learn from him under this notion, conſider'd as he was Man.
But, Secondly; If we look upon him as God, then there will be this in it: That God will perfect that Grace which he has begun in any of our hearts. He had enclined theſe Jews to believe, and now he further takes order for the confirming of their Faith in them: He that hath begun a good work, &c. Phil. 1.6. And ſo much may be ſpoken briefly of the Firſt General Part of the Text; which is the Preface, or Introduction: Then ſaid, &c.
The Second is, the main Speech it ſelf, which follows upon it: If ye continue in my word, then, &c. Wherein again we have two Branches more. Firſt, the Duty ſuppoſed: and Secondly, the Priviledg inferr'd. The Duty ſuppoſed; that is, perſeverance in the Faith: If ye continue in my word. The Priviledg inferr'd; that is, to be a Diſciple of Chriſt; Then are ye my Diſciples indeed.
We begin with the Firſt; viz. The Duty ſuppoſed; If ye continue in my word: This is that which Chriſt requires of theſe Jews which now believed on him, that they would go on, and perſevere in the Faith. And it is that which he requires of all others beſides: In Chriſtianis quaeuntur non initia, ſed finis; It is not ſo much the beginning, as the end, which is looked after in Chriſtians. Therefore it is the counſel of Paul to Timothy, that he ſhould continue in the things which he had learned, 2 Tim. 3.14. And to continue in the Doctrine, 1 Tim. 4.16. Acts 14.22. The Apoſtles confirm'd the ſouls of the Diſciples, and exhorted them to continue in the Faith. This perſeverance, and continuance, is ſuch a duty as the Scripture does generally, in every part of it, commend unto us.
As for the further proſecuting of this Point unto you, I ſhall reſerve that for the latter clauſe of the Verſe, in handling of the Connexion; where it will come in with greater advantage. All that I ſhall do in the mean time, before I paſs to that, ſhall be to take notice of the phraſe and manner of expreſſion in this paſſage; and that is, that Chirſt ſays not, If ye continue in the Faith; although that was the main thing which he meant: but if ye continue in my Word. Why does he ſo? There are divers reaſons which may be given of this expreſſion.
Firſt; That he might hereby carry them to the Spring and Original of that Faith which was wrought in them. And that was, the word of Chriſt. This was the means of drawing them to believe; and Chriſt would have them to remember it, and to take ſpecial notice of it, for their greater reverence of his own Ordinance. For when all comes to all, this is that which muſt work it in an ordinary way. It is true, Chriſt is able immediately to infuſe the habits of Grace into us, by his own Spirit, without the Preaching of the word; but it is that which he will not commonly do: If he does, as in infants, and young children, yet the Word has ſtill the honour of exerting it, and drawing it forth; from whence, at laſt, it is all reſolved into that, as the Principle of Converſion. Of his own will begat he us by the word of Truth, Jam. 1.18. And now ye are clean, through the word which I have ſpoken to you. God has put a dignity upon his word, to this purpoſe. And that not only in the mouth of Chriſt himſelf, as it was here in the Text; but alſo in the mouths of his faithful Miniſters and Servants: whoſe word is the word of Chriſt, when 'tis delivered in his Name, and by his Authority, as truly, though not ſo fully, as that which came directly and perſonally out of his own mouth it ſelf. Therefore he tells his Diſciples; that He that deſpiſeth them, deſpiſeth him. And St. Paul to the Theſſalonians; He that deſpiſeth us, deſpiſeth not man, but God; who hath alſo given us his holy Spirit. To abide in the Doctrines of the Prophets, and Apoſtles, and other Miniſters, is to continue in the word of Chriſt. And to continue in the word of Chriſt, is to continue in the Faith.
Secondly; As to ſhew the riſe of Faith; ſo to ſhew the rule of Faith; to ſhew what it is which out Faith muſt be regulated by; and that is, by the word of Chriſt. We muſt henceforth believe nothing of Chriſt, but what is exhibited to us in his word, and which is taught us in that. Search the Scriptures, for they bear witneſs of me, ſays Chriſt himſelf, Joh. 5.39. All Doctrines which are beſide this word, they fall to the ground.
Thirdly; To ſhew the improvement of Faith; whence it is that our Faith is to be nouriſhed and ſtrengthened in us; Ex eiſdem nutrimur un de renaſcimur: we are nouriſh'd by the ſame means as we are firſt born. The word of God, it is both ſeed and, food to its ſeed, as to the begetting of Grace; and it's food, as to the encreaſe of it. And ſo the Scripture ſtiles it; The immortal ſeed, and the meat that endureth for ever. The word, it hath both properties in it, and ſo both are attributed to it. The firſt, in the former verſe, which we have handled; As he ſpake, &c. And the ſecond, in this other, which we are now upon; If ye continue in my words. So much for the reaſon of this expreſſion, and for the firſt Branch, as it is here conſiderable of us, viz. The duty required.
The Second is, The Priviledg inſerr'd: Then are ye my Diſciples indeed. Where there are two things again diſtinctly conſiderable of us: Firſt, the Priviledg it ſelf; and that is, to be a Diſciple of Chriſt. Secondly, the ground whereupon this Priviledg is founded, or the condition of it; Then, If ye, &c.
For the Firſt; The Priviledg it ſelf, ſimply conſider'd, it is, to be a Diſciple of Chriſt; which is further ſet forth by the word of Amplification, indeed: A Diſciple indeed. This is that which every good Chriſtian is, and which every one ſhould labour to be. Not to be a titular Diſciple only, but a real. Which is an expreſſion that the Scripture does very much ſtand upon in ſundry places of it. Thus our Saviour ſpeaking of Nathanael, Joh. 1.48. ſays he was a true Iſraelite, or an Iſraelite indeed. And St. John ſpeaking of our Saviour, ſays he was that true light, 1 Joh. 2.8. Our Saviour ſpeaking of John Baptiſt; Mark 11.32. ſays he was, a Prophet indeed. So here our Saviour again ſpeaking of good Chriſtians, and ſound Believers, ſays, My Diſciples indeed.
Now, (to open this expreſſion a little to you) A Diſciple indeed; it does contain three properties eſpecially in it: Firſt, Sincerity. Secondly, Ʋniverſality. And Thirdly, Perpetuity. He that's a Diſciple indeed, he is one unfeignedly. And he is one indefinitely. And he is one unceſſantly.
Firſt; Unfeignedly. A Diſciple indeed does imply ſincerity in it, in oppoſition to hypocriſie, and diſſimulation. There are many who are Diſciples in pretence, but that's not that which will ſerve the turn, nor which we ſhould be contented withal; but to be ſo in reality, and good earneſt; that is, to have the heart, and ſpirit, and ſubſtance of true Religion in us. For look as in naturals, painted fire is no fire, where it wants the operations of fire in it: and a dead man, is no man, but a carkaſs; becauſe he wants the Soul, which is the form and life in him. Even ſo it is alſo in Spirtuals; one that is but a meer Profeſſor, he is no true Chriſtian; becauſe he wants the life of Grace, which ſhould act Chriſtianity in him. This is that which Chriſt eſpecially regards, and requires in us; 1 Joh. 3.18. My little children, let us not love in word, and in tongue; but in deed, and in truth. And what he ſays of the Grace of love, may be applied alſo to any other beſides. God eſteems of us in Religion, ſo far forth as we are hearty in Religion, and real and ſincere, without guile. As men do one of another: Take it in matter of friendſhip; he is a friend, which is a friend indeed; not only who has the name, and profeſſion, and complement; but who has the truth, and reallity; and who, upon occaſion, will ſhew himſelf to be ſo. Even ſo it is likewiſe in Godlineſs; it is ſincerity which is all in all, and the greateſt ground of comfort of any thing. Therefore David, he ſtands upon this, Pſal. 51.6. Behold, thou deſirest truth in the inward parts, and in the hidden part thou ſhalt make me to underſtand wiſdom. And ſo Hezekiah, when he was drawing neer to the Grave, in all probability; what was that which upheld him, and ſupported him, and comforted him in that condition? why, it was the conſciouſneſs of his ſincerity, that he had been godly indeed. Iſa. 38.3. Remember now, O Lord, I beſeech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight. Oh beloved! this is that which will be more of worth to us, than all the world beſides; to be ſincere, and ſoundhearted Chriſtians, and will ſtand us in ſtead, when nothing elſe will be able to do us good. As long as men are well, and in health, and have all things fall out to their minds; ſo long they may make ſome ſhift, it may be, with the meer ſhadows and colours of Chriſtianity, and the outſides of Religion; but when they ſhall fall into any trouble, or diſtreſs, or perplexity, or death it ſelf; then there's nothing which will ſerve the turn, but ſincerity. When men muſt dye indeed, then they muſt be Diſciples indeed, or elſe their condition will be very miſerable.
There's a double bleſſed effect which follows upon the ſincerity of Religion; The one is ſtrength of duty; and the other is strength of comfort. Firſt, ſtrength of duty; for the performing of thoſe things which God requires, and in that manner in which he requires them. This is according to the ſincerity of mens principles: Take a man that has not the truth of Grace in him, and he cannot put forth that which is right in God's ſight. Becauſe he wants the form, and principle; therefore he cannot produce thoſe operations which ſlow from it.
Secondly; Strength of Comfort; which is ſtill the more, as there is more of truth in us: As St. Paul tells the Corinthians, 2 Cor. 1.12. This is our rejoycing, the teſtimony of our conſcience; that in ſimplicity, and godly ſincerity; not with fleſhly wiſdom, but by the Grace of God, we have had our converſation in the world, and more abundantly to you ward.
Secondly; That does ſo Ʋniverſally; He is a Diſciple indeed; that is, a Diſciple in every particular. Thoſe which are Chriſt's Diſciples, they muſt learn what ever he will teach them, and have them to learn, though it be never ſo difficult. Joh. 15.14. Then are ye my friends, when ye do whatſoever I command you. We muſt learn whatever he will teach us, and we muſt do what ever he enjoyns us: for there is both of theſe in this expreſſion of a Diſciple, here in the Text. Which is not only a word of docibleneſs, as it reaches to the information of the underſtanding; but alſo a word of obedience, as it reaches to the regulation of the practice. All that are Chriſt's Diſciples, they are likewiſe his Servants; which is not ſo with other Scholars: And he is their Maſter, not only to inſtruct them, but alſo to command them. And his commandments may not be grievous to them, though never ſo oppoſite, and contrary to nature, and fleſh and blood in them. This Ʋniverſality, it is an impediment unto this Reality: As Cornelius, Acts 10.33. Now therefore we are all here preſent before God, to hear all things that are commanded thee of God. So here likewiſe in the Text; If ye continue in my word, indefinitely, then are ye my Diſciples indeed.
The Third Qualification, is, perpetuity, and conſtancy: This is expreſt in the very Text; as we ſhall ſee afterwards: to be Chriſt's Diſciples, and to be ſo to the laſt, and to hold out in the profeſſion of the Faith without wavering, are one and the ſame; as the Apoſtle ſpeaks, in Heb. 10.23. Thus have we ſeen the chief properties wherein the nature of a true Diſciple does eſpecially conſiſt.
We may look upon it further, by way of Illuſtration, in its contrarieties, and oppoſitions. And ſo a Diſciple indeed, it does carry the Antitheſis with it. Firſt, it's oppoſite to a Diſciple in name and appellation: Such a Diſciple was Judas; he had the name and title of a Diſciple; nay, and many performances alſo; but yet he was ſhort of this Diſciple indeed, for all that. And ſo it is with many others beſides even to this preſent day. They are call'd, and go for Chriſtians, but yet have very little or none of the power of Christianity in them: being like ſome of thoſe in the Church of Sardis, which had a name that they lived, but were dead, Rev. 3.1.
Secondly; It is oppoſite to a Diſciple in appearance, and outward view. As there are many in the World, which one would take for as good Chriſtians as any, if he looked ſuperficially upon them: which yet indeed, and in good earneſt, are none but the quite contrary, to a piercing and diſcerning eye. Such a Diſciple as this was Simon Magus; of whom 'tis ſaid, that he believed, and was baptized, and continued with Philip, &c. Acts 8.13. He went currant for as good a Chriſtian as the beſt; but yet when Peter comes to ſearch into him, he paſſes this cenſure upon him, that he was yet in the very gall of bitterneſs, and bond of iniquity, ver. 23.
Thirdly; It is oppoſite to a Diſciple, as to the meer outward acts and performances of Religion. He is a Diſciple indeed, which is a Diſciplein ſpirit. And ſo the Scripture ſets it; making theſe two expreſſions, in ſpirit, and in truth, to be equivalent. We read of divers in Scripture, which did many external good ſervices, which yet notwithſtanding, Chriſt owned not for his Diſciples; becauſe they did not do them in a right manner, and with a ſingle heart. We are ſo far forth commendable in any good duties which are done by us, as we are the better either in them, or from them. In them, ſo far forth as our hearts are affected with them. And from them, ſo far forth as they have an influence and efficacy upon our hearts, after that they are perform'd. And thus ye ſee it alſo in its oppoſion.
Ye may take it, and look upon it in one conſideration more, and then it will be full, and compleat. And that is its latitude and extent. Our Saviour, by this expreſſion, does not only point at a Diſciple then, but a Diſciple now; and gives ſuch a deſcription of it, as does ſuit and agree with all times and ages of the world, even in following generations. Whoſoever is a true Chriſtian, he is a true Diſciple of Chriſt, let him be of what rank or condition ſoever; whether rich or poor, learned or unlearned, bond or free, Jew or Gentile, or wharever other different qualification may be named by us. It is not only the twelve, or the ſeventy, which were Chriſt's Diſciples, ſuch as converſt with him, and followed him whiles he lived here upon earth; but as many as believe on him, and have communion with him now in Heaven; and have the work of Grace wrought by his Spirit in their hearts. Therefore this Priviledg which we now ſpeak of, it is not a corporal priviledg only, but a ſpiritual; not an earthly only, but an heavenly. It is a relation not laid in Nature, or Cuſtome, but founded in Grace. Look what Chriſt ſays of his Brethren and Kindred, the ſame may be ſaid of his Diſciples: for the former, he ſays they were his Brethren; not only which were neer to him in blood, but alſo neer to him in attendance; which heard his Word, and did the will of his Father. Even ſo is it likewiſe here in this particular. This relation of a Diſciple of Chriſt, it is not a temporal, or terreſtrial prerogative only, but a Celestial.
This, is makes very much for the encouragement of the meaneſt and weakeſt Chriſtians. All cannot be Diſciples, in the firſt ſenſe: Are all Apostles? &c. 1 Cor. 12.29. No, but all may be Diſciples, in the ſecond. This is not confined to any number whatſever, but is ſuch as all ſorts of perſons indefinitely are capable of. Every true believing Soul, without exception, he is the Friedn and Schoar of Chriſt; he retains, and belongs unto him, and has dependence upon him; which is matter of very great comfort and ſatiſfaction to him. And ſo much of the firſt particular; to wit, the Priviledg it ſelf, ſimply conſider'd; To be a Diſciple of Chriſt, &c.
The Second is the ground of his Priviledg; in the connexion of this latter part of the Verſe with that which went before: If ye continue in my word, then, &c. Where we ſee what it is which gives us title to this Diſcipleſhip of Chriſt, in the eminency, or the preheminence of it; namely, perſeverance in the Faith. In this condition, and only in this, taking the word then excluſively, are we indeed the Diſciples of Chriſt. They, and they only, that perſevere, are Chriſt's true and perfect Diſciples. This is that which is here hinted unto us. And there are two things at once which may be implyed in this expreſſion. Either Firſt, as it is a word of Qualification: or, Secondly, as it is a word of Advantage. Then only are ye my Diſciples, as having the qualities, and properties, and diſpoſitions of true Chriſtians in ye. And then only are ye my Diſciples, as having the comfort, and happineſs, and reward of my Diſciples belonging unto you. For to be a Diſciple of Chriſt, it does carry both theſe notions in it. The property of a Diſciple, and the reward of a Diſciple: the latter following upon the former; and both of them depending upon perſeverance, and continuing in Christ's word.
Firſt; The Property of a Diſciple. Then are ye my Diſciples indeed: that is, then only are ye ſo qualified as it is fitting, and as it becomes them to be, which profeſs themſelves to be my Diſciples. There's none that are true Chriſtians in good earneſt, and ſuch as Chriſt does himſelf own for his members, but they alone which hold out, and continue. Apoſtatizing and backſliding Christians, are no true Chriſtians at all. This is that which is here ſigniſied to us; and not only here, but alſo elſewhere in Scripture; as, 1 Joh. 2.19. They went out from us, becauſe they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifeſt that they were not all of us. So, Heb. 10.38, 39. Now the juſt ſhall live by Faith: But if any man draw back, my ſoul ſhall have no pleaſure in him. But we are not of them who draw back to perdition, but of them that believe, &c. Where we ſee Believers, and Backſliders, they are oppoſed one to the other: And ſo indeed they are. Nemo aeſtimet bonos de Eccleſia poſſe diſcedere, ſays Cyprian, Triticum non rapit ventus, &c. Let no man think that thoſe that are truly and indeed good, will ever depart, and wholly fall away. The winde does not drive away the wheat, but only the chaff. He that is not good conſtantly, he was never good at firſt. For true goodneſs, it is an abiding principle in that perſon in whom it is. We ſpeak now of goodneſs in the higheſt ſenſe and accetion of it; which is the goodneſs of Regeneration, and ſanctifying Grace. Indeed, for the goodneſs of common morality, and civility, that it may be had, and loſt: but this is not ſuch as makes a man a Diſciple of Chriſt. Whoſoever has ſuch a goodneſs in him, as from whence he may be truly denominated Chriſt's Diſciple, he ſhall have his goodneſs continuing in him. And this is intimated in this preſent Text, by taking the words reciprocally, as they ought to be taken. If ye continue in my words, then are ye my Diſciples indeed. And if ye be my Diſciples indeed, then will ye alſo continue in my words.
Not but that there are ſometimes decays, and abatements, and fallings in a degree; but the ſubſtance and root ſtill remains; there's a firmneſs and fixedneſs of principles, whiles there's an interciſion and interruption of acts. Chriſt ſo orders it for all thoſe, which are his; that both his word ſhall abide in them, and they alſo ſhall abide in his word; and from doing ſo, ſhall be his Diſciples indeed: By taking the word, Firſt of all, in a way of Qualification: His Diſciples. As having the property and diſpoſition of true Diſciples in them. That's one thing which is hereby ſignified.
The Second is in a way of Advantage: Then are ye my Diſciples indeed; as then only having the reward of my Diſciples belonging unto you. All the promiſes of Salvation, they are made only to continuance in well doing, and to perſeverance in the Faith. As all the threatnings of damnation, they do ſuppoſe final impenitency, and perſiſtency in ſin; where repentance comes between, it prevents it. And ſo the Scripture everywhere repreſents in it. Matth. 10.22. He that endures to the end, he ſhall be ſaved. So Rom. 2.7. To them who by patient continuance in well-doing ſeek for honour, and glory, and immortality, eternal life. So, Coloſs. 23. If ye continue in the Faith, &c. This continuance, it is all in all; not only as to make us true Chriſtians, and to qualify us for Chriſt's Diſciples, but alſo to confer the reward of true Chriſtians upon us, and to carry us thither up to that place where Chriſt himſelf already is. It all depends upon this. Drawing back, it tends to perdition, as we have hinted to us in that place before alledged, Heb. 10.39.
Now the Uſe and Improvement of all which hath been ſaid to our ſelves, may be drawn up to a double head of Exhortation, which will follow from it: The one to perſwade us to be real Chriſtians; and the other, to perſwade us to be conſtant: To be Diſciples of Chriſt indeed, and to continue ſtill to be his Diſciples. As for the former; We may be perſwaded to it, from the excellency of the thing it ſelf, and the conſideration of the contrary diſparagement. Look what-ever it is, which it is good to be ſimply; it is good to be truly: If we be not ſo, we loſe the excellency, and perfection, and commendation of it. To foreign, ſays Baſil: That which is done but almoſt, it is not done. And it is a known Maxim to this purpoſe; Nihil videtur actum ſi quid ſuper ſit quod agatur: Nothing ſeems to be done, where any thing remains of the doing of it. Let us not therefore with Agrippa, be almost Chriſtians, but Chriſtians altogether. Nor Diſciples in ſhew only, and appearance, and profeſſion, and common eſteem; but Diſciples indeed. And that's the firſt part of the Exhortation.
Secondly; Let us continue to be Chriſt's Diſciples; to be firm and conſtant to Chriſtianity, and the Principles of it. That's another thing which is here preſt unto us by Chriſt himſelf, in the perſons of theſe Jews, which belived on him: For what he ſays to them, he ſays to all others with them Conſtancy is that which is very comely and commendable in any thing which is good; but it is ſo in nothing more than in Religion, and in attendance upon the words of Chriſt. Here it is moſt neceſſary. As for other matters, which are not of ſo great moment and concernment, men may alter and vary in them as they pleaſe, and as they ſhall ſee cauſe for it, according as Chriſtian prudence and diſcretion ſhall lead them. But for Religion, there's no varying in that, which is to be allowed or practiſed by us; eſpecially as to the ſubſtantials of it, and thoſe things which are eſſential to it: we muſt continue in the words of Chriſt.
And this again has two things in it: Firſt, A continuance in the Doctrine, not to depart, or to recede from that. And Secondly, to continue in the Practice, not to depart, or fall back from that either.
Firſt; The Doctrine of Religion. To continue in the Faith; that is one thing implyed in Chriſt's words; His words, ſo as to believe them, and to give entertainment unto them; we muſt continue in them ſo. Thoſe who have hitherto received the Faith of Chriſt, they are to hold as they have been taught; and not to ſuffer the truth of Chriſt to be wreſted, or extorted from them: much leſs are they willing of themſelves to let it go. This was that which the Apoſtle Paul laid ſo deeply to charge of the Galatians; Gal. 1.5. I marvel that ye are ſo ſoon removed from him that hath called you to another Goſpel; which is not another, but there are ſome that trouble you, &c. And it is that which he warns the Epheſians that they would take heed of: Eph. 4.13. That we henceforth be no more children toſſed to and fro, and carried about with every winde of Doctrine, &c. And it is that which had never more need to be preſt than in theſe preſent days. That we would hold faſt that which we have received, and the Doctrine which has been delivered to us from Chriſt himſelf, ſpeaking to us in the miniſtry of his word, that we would ſtrive together for the Faith of the Goſpel, and earneſtly contend for the Faith which was once, and once for all, delivered to the Saints; as the Holy Ghoſt expreſſes it, Jade, ver. 3. Which we have tranſmitted to us from our Anceſtors, and ſealed by the blood of the Martyrs; it ſhould be precious, and of eſteem with us; and we ſhould not eaſily let it ſlip from us.
Secondly; As for the Doctrine of Religion; ſo for the Principles and Pratice of it: we ſhould hold our ſelves conſtant and firm hereunto likewiſe. This is alſo to continue in Chriſt's words; namely, to continue in obedience to them, and practice of them. The want of this, as well as the other, did the Apoſtle Paul cenſure in the Galatians. O fooliſh Galatians! who hath bewitched you, that ye ſhould not obey the truth? &c. Gal. 3.1. Having begun in the Spirit, will ye end in the Fleſh? &c. Thoſe that profeſs themſelves Chriſt's Diſciples, they ſhould adhere, and ſtick cloſe to Chriſt, and perſevere in a Chriſtian Converſation: yea, and that ſo much the rather, as any others depart from him. The more that Hypocrites apoſtatize, the more ſhould true Chriſtians perſevere. Foraſmuch as Chriſt expects it from them. Joh. 6.66, 67. When others went back, and walked no more with him; Then ſaid Jeſus to the twelve, Will ye alſo go away? As who ſhould ſay, I hope you will tarry with me, though others run away from me. Though falſe Diſciples miſcarry, yet who are my Diſciples indeed, you will, I truſt, ſtill continue: at leaſt, all but one only amongſt you.
To preſs this further upon us, let us conſider that we are no otherwiſe, nor upon any other terms beſides, acceptable to Chriſt: Then are ye my Diſciples indeed; that is, then do I eſteem of you, as my Dſciples: there may be that alſo in it; If any man draw back, my ſoul ſhall have to pleaſure in him.
If we ſhall ask how we may attain to this continuance and perſeverance now ſpoken of? I briefly ſhew you how. Firſt of all; by labouring to be well rooted and grounded in it at firſt; theſe two are joyn'd together in that place, Col. 1.23. The ſtability and continuance of any Building, lies in the foundation; and of any Tree, in the root. And ſo of a Chriſtian, in his bottom, and grounds. We muſt conſider what we do, when we take Religion upon us, and then we ſhall hold out in it. Otherwiſe, like the fooliſh Builder in the Goſpel, we ſhall begin, and not know how to make an end. We ſee how many there were which made pretences of following of Chriſt, which yet ſtaid not, nor continued with him: Why? becauſe their principles were naught, and corrupt in them; they had ſome carnal end which byaſt them, and that failing, they fell away with it: and ſo it is with many more; they want rooting, as the ſtony ground in the Goſpel; and therefore, in time of temptation, fall away. When the word of Chriſt is once got into our hearts, we ſhall continue then in it; we ſhall abide in it, when it abides in us, and has firm hold and footing in us.
Secondly; Let us practiſe Religion, that will make us continue in it. When people have in only in the notion, and brain, and ſpeculation, it withers: when it is practiced, then it abides. Failing in the duties of Religion, takes mens affections and hearts off from the principles.
But Thirdly; Eſpecially let us go to Chriſt himſelf, to hold us in his hand. Joh. 15.4. Abide in me, and I in you, &c. We muſt firſt labour to find our ſelves truly ingrafted and incorporated into Chriſt, and then we muſt draw ſtrength and power from him, whereby we may ſubſiſt. We muſt continue in Chriſt himſelf, that ſo his words may continue the better in us. And ſo ye have both parts of this Speech of Chriſt brought together: The Duty ſuppoſed, and the Priviledg inferr'd; and one following upon the other. It is the priviledg of all true Chriſtians, to be the Diſciples of Chriſt indeed; and that which chiefly gives them right and title to this priviledg, is their continuing and abiding in his words. If ye continue in my words, then are ye my Diſciples indeed.