One Hundred Select Sermons, New Testament · Sermon 45
SERMON XLV.
2 Joh. 9.
Whoſoever tranſgreſſeth and abideth not in the Doctrine of Chriſt, hath not God: he that abideth in the Doctrine of Chriſt, he hath both the Father and the Son.
There are two things eſpecially, which do belong to the Work of the Ministry, as Parts and Branches of it, Converſion and Confirmation: The infuſion of Chriſtian Principles into the mins of thoſe who for the preſent are deſtitute of them, and the ſettling and strengthning of thoſe Principles in their minds, in which already they are wrought: And this latter no leſs uſeful, and beneficial, and neceſſary than the former. It being as great a commendation to maintain that which ispurchas'd, as to purchaſe tat which as yet is not obtain'd: Therefore the Apostle John in this Scripture which we have here before us, does apply himſelf vigorouſly to this buſineſs, in an Epiſtle which he directs to an Honourable Matron with her Family, whom he stiles the Elect Lady and her Children: He had, as it is probable, formerly been an inſtrument through the bleſſing of God of their Converſion to the Faith of Christ. And now (in regard eſpecially of the danger which they were in from Seducers) he does as carefully indeavour their eſtabliſhment and confirmation in the ſame Faith. This he does in the propoſal of a double Conſideration to them, which might have influence upon them, in the Verſe which we have now in hand. First, The great Miſery of all ſuch as ſwerv'd from this Faith, laid down in the Negative Propoſition, Whoſoever tranſgreſſeth and abideth not in the Doctrine of Chriſt, hath not God. Secondly, The great Happineſs of all ſuch as continue in this Faith, laid down in the Affirmative, He that abideth in the Doctrine of Chriſt, he hath both the Father and the Son.
THE Text it ſelf conſiſts of two General Parts, a Negative, and an Affimative. The Negative, that we have in thoſe words, Whoſoever tranſgreſſeth and abideth not in the Doctrine of Chriſt, hath not God. The Affirmative, that we have in thoſe, He that abideth in the Doctrine of Chriſt, the ſame hath both the Father and the Son.
We begin with the firſt, viz. The Negative, Whoſoever tranſgreſſeth and abideth, &c. Which is a Cenſure of all ſuch perſons as do withdraw from the Doctrine of Chriſt. And theſe are here exhibited to us under a double Notion; the one of ſimple neglect, in the refuſal or denial of this Doctrine, and the other of unworthy Reaction in Apostacy, or departing from it. The former we have ſignified to us in the word tranſgreſſeth, the latter in the word, abideth not.
Where again the Doctrine of Chriſt may admit of a double Explication, and be taken two manner of ways: Either, firſt, Actively, and Enunciatively; the Doctrine of Christ, i. e. the Doctrine which Chriſt teacheth, in the General Notion of it: Or, ſecondly, Paſſively and Objectively; the Doctrine of Chriſt, i. e. the Doctrine which refers to Chriſt, as the proper ſubject and matter of that Doctrine, in the ſpecifical notion of it, which is more particularly the Doctrine of the Goſpel, and of reconciliation wrought by Christ. According to the firſt ſenſe of the phraſe, ſo here is a peremptory Cenſure of all unſound and heterodox Doctrine, the maintainers of it in any ſubſtantial point, ormatter whatſoever, which does belong to Religion; according to that of the Apoſtle Paul, in 1 Tim. 6.3, &c. If any man teach otherwiſe, and conſent not to wholeſome words, even the words of our Lord Jeſus Chriſt, and the Doctrine which is according to godlineſs, he is proud, knowing nothing, &c. Where wholeſome words, and the words of our Lord Jeſus Chriſt, and the Doctrine which is according to godlineſs, are made to be ſynonymous to each other, and to ſignifie ſtill one and the ſame: According to the ſecond ſenſe of the phraſe, ſo here is the like Cenſure of all unſoundneſs and averſeneſs whatſoever from Evangelical Truth more eſpecially: The Doctrine of Christ, that is, that Doctrine which treats of Chriſt in his nature, and perſon, and offices, and ſuch as theſe; either of theſe have one and the ſame Character faſtned upon them, and ſentence pronounced againſt them; and that is, that they have not God.
Our buſineſs at this time will lye chiefly inthe latter of theſe, as I conceive, more eſpecially aim'd at, and intended by the Apoſtle; and that is, the Cenſure of ſuch perſons as do treſpaſs upon the Doctrine of Chriſt, as it is taken ſpecifically, for the Doctrine of ſalvation by Chriſt: And that firſt of all, in the ſimple denial and rejection of it, Whoſoever tranſgreſſeth, i. e. tranſgreſſeth this Doctrine; and tranſgreſſes it ſo notoriouſly, with a ſpecial Emphaſis conſiderable in it, as denying or oppoſing himſelf to it; ſuchan one hath not God: It is not every tranſgreſſion at large which is here intended, as excluding thoſe from having God, which are guilty of it; for then we were all of us in a very ſad and miſerable condition, there being none of us but have enough ofthis in us, and more than we ſhould; Our tranſgreſſions are multiplied upon us, as David ſpeaks. But we muſt take it in reference ſtill to the matter in hand, the Doctrine of Christ; whoſoever tranſgreſſes this, that contradicts it, as the Arabique reads it; or that ſets againſt it, as the Ethiopick carries it; ſuch an one comes under this cenſure: Whoſoever either on the one hand think Chriſt to be needleſs and ſuperfluous, that he might well enough be ſpared; or on the other hand thinks Chriſt to be imperfect and inſufficient, that there is not enough in him; either of theſe tranſgreſſes the Doctrine of Chriſt. In one word, Whoſoever they be that do leſſen and diminiſh from Chriſt, as the Mediatour and Saviour of the Church, and as the Scripture propounds him to us, to be received and entertained by us; ſuch as theſe they have not God: He that is not a Chriſtian, he is an Atheiſt; and he that isnot a Chriſtian in the true notion and ſenſe of Chriſtianity, he is no Chriſtian at all, and as the Goſpel does exhibit it tous, let his name, and profeſſion, and appearance be what it will be. Thus 1 Joh. 2.23. Whoſoever denieth the Son, the ſame hath not the Father; not only becauſe that the Father and the Son are one ſimple, pure, and indiviſible eſſence; but alſo becauſe the Father doth not manifeſt himſelf to ſalvation, but only by his Son, as we ſhall ſee more anon. Therefore further, in Epheſ. 2.12. The Epheſians at what time they were without Chriſt, at the ſame time they are ſaid to be without God, which two expreſſions are both joyn'd together there in that place, Wherefore remember, that ye being in time paſſed Gentiles, &c. That at that time ye were without Christ, being aliens from the Common wealth of Iſrael, and ſtrungers from the Covenants of promiſe, having no hope, and without God in the world, without Chriſt, and without God: they infer one the other. And ſo now here in the Text, He that tranſgreſſes the Doctrine of Chriſt, he hath not God. This may be ſaid ofhim divers manner of ways: Firſt, In point of Knowledg; they have not the right notion, and apprehenſion, and underſtanding of God: The Apoſtle Paul ſpeaks of ſome in the Church of Corinth, that foreign, they have not the knowledg of God, 1 Cor. 15.34. And he ſpeaks this to their ſhame: the ſame may be ſaid of thoſe which receive not the Doctrine of Chriſt, they have not the knowledg of God neither, they are ignorant of God; and if they be ſuch as live in places, and under means of knowledg, it is ſo with them upon the ſame terms of ſham and diſgrace unto them. In 1 Theſ. 4.5. It is made a deſcription of the Heathen, which were perſons living without Chriſt; The Gentiles that know not God. And in 1 Cor. 1.21. it is ſaid, That the world by wiſdom knew not God. It is true indeed, ſome kind of knowledg of God they had, even by the light of nature: and therefore we read in Rom. 1.19. of foreign, of that which may be known of God, as manifeſt in them, for God hath ſhewn it unto them; they knew that there was a God, but who this God was, they did not know, nor in the way of his moſt conſiderable and comfortable manifeſtations of himſelf: There is no true knowledg of God indeed, and ſuch as will give ſatisfaction; but as he is revealed in Chriſt, who is the brightneſs of his glory, and the expreſs image of his perſon, as we find him call'd, Heb. 1.3. Therefore 2 Cor. 4.6. it is ſaid, That God who commandeth the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledg of the glory of God in the face of Jeſus Chriſt: In the face of Jeſus Chriſt, there we have the knowledg of the glory of God, as who otherwiſe is a light whom none can approach unto; therefore he is ſaid to be the Image of the inviſible God, Col. 1.15. Why of the inviſibel God? not only as inviſible to the eyes of the body, (which is true of every ſpirit) but likewiſe to the eyes of the mind it ſelf alſo out of Chriſt: God without Chriſt is imperceptible, and altogether undiſcernable of us; we cannot poſſibly each to any competent knowledg of him: There's no Knowledg of God without Chriſt, nor there's no Knowledg of God out of Chriſt; no knowledg of God without Chriſt, becauſe it is he that declares him; no knowledg of God out of Chriſt, becauſe it is he that reſembles him, and repreſents him, and exhibits him to us.
Firſt, (I ſay) no knowledg of God without Chriſt, becauſe it is he that manifeſts him, Joh. 1.18. No man hath ſeen God at any time, the only begotten Son, which is in the boſom of the Father, he hath declared him: It i Chriſt only that gives the kowledg of God: Therefore in Matth. 11.27. we find this expreſſion, That no man knoweth the ſon, but the father; neither knoweth any man the father, ſave the ſon; and he to whomſoever the ſon will reveal him.
Secondly, No knowledg of God neither out of Chriſt, becauſe it is he that repreſents him: As we cannot look upon the Sun directly, but in its reflexion; ſo neither can we ſee God in His Majeſty, and as conſidered abſolutely in himſelf, but as his Glory ſhines out in Christ, which it does in ſo full a manner, as that he that ſees the one, he ſees the other. And ſo Chriſt himſelf tell us, Joh. 14.8, 9. When Philip ſaid unto him, Lord, ſhew us the Father, and it ſufficeth us: Jeſus ſaith unto him, Have I been ſo long with you, and yet haſt thou not known me? He that hath ſeen me, hath ſeen the Father: and how ſayest thou then, Shew us the father. And again, ver. 11. Believe me that I am in the Father, and the Father in me: In Chriſt, who is God-man, we have a full true ſight and knowledg of God, and no-where elſe. So that thoſe who deny the Doctrine of Chriſt, they have not God; Firſt, in point of Knowledg.
Secondly, They have not God neither in point of Worſhip. God out of Chriſt is an Idol, as to any true adoration of him, or religious ſervice exhibited to him. This is true both in regard of the object of worſhip, as alſo in regard of the medium. In regard of the Perſon worſhipped, as likewiſe in regard of the conveyance of this our worſhip to him. For the Perſon worſhipped, it is ſtill God in Chriſt, from whom abſtracted and divided we cannot apprehend or conceive of him in our prayers. Foraſmuch as in Chriſt, all the fulneſs of the Godhead dwells, as the Apoſtle ſpeaks in Col. 2.9. therefore out of Chriſt there is nothing of God to be found, and ſo conſequently nothing of God to be worſhipped. Thoſe that worſhip God out of Chriſt, they worſhip they know not what, as our Saviour ſpeaks to the Woman of Samaria, in Joh. 4.22. Thus it holds in regard of the Object and the Perſon that is worſhipped. It holds alſo in regard of the Medium, and the conveyance ofthis worſhip to him; as there's no worſhipping of God neither but in Chriſt, ſo there's no worſhipping of God but by Chriſt, in whom our worſhipping and ſervice of him is alone tranſmitted to him. He is that Jacobs Ladder which touches Heaven & Earth, and whereby we aſcend from Earth to Heaven. No man cometh to the Father but by Him. He is the way, and the truth, and the life, Joh. 14.6. As none comes to Chriſt except the Father draw him, ſo none comes to the Father except Chriſt bring him. It is he that makes our way for us, even a new and living way, which he hath conſecrated to this purpoſe, as the Apoſtle ſpeaks, Heb. 10.20. Through him we have an acceſs by one ſpirit unto the Father, both Jew and Gentiles, Epheſ. 2.18. And in him we have boldneſs and acceſs and confidence through the faith of him, Epheſ. 3.12. By him who is our high-Prieſt we go boldly to the Throne of Grace, &c. Heb. 4.16. If we pray, it is in his name, or elſe to little purpoſe: Whatſoever ye ſhall ask the Father in my name, he will give it you, Joh. 10.23. If we give thanks, it is ſtill by him, Heb. 13.15. By him therefore let us offer the ſacrifice of praiſe to God continually, giving thanks to his name. And Col. 3.17. Whatſoever ye do in word or deed, do all in the name of the Lord Jeſus, giving thanks to God and the Father by him. So that take away Chriſt now, and we take away all approach to God, and adoration and ſervice of him, who is the only Angel that with incenſe offers up the Prayers of all the Saints upon the golden Altar, Revel. 3.8. They that have not him, they have not God in point of worſhip, neither as to the object nor medium.
Thirdly, They have not God in point of Intereſt, they have not that relation to God as is deſirable for them. They have God indeed in the common relation of a Creator, and ſo even the Devils themſelves have him; but they have him not as a Father, or Friend, or beloved; they have not God as a God in Covenant, which is the right having of him indeed, this being alone founded in Chriſt. This is the miſery of all thoſe which are out of him, and walk in oppoſition to his Doctrine, that they are deprived of his ſweet and comfortable relation, God out of Chriſt is a ſtranger, there's no acquaintance with him; and God out of Chriſt is an enemy, there's no ſtanding before him. But in him there is peace and agreement, Col. 1.21. You that were ſometimes alienated and enemies in your minds by wicked works, he hath reconciled in the body of his fleſh. Him hath God the Father ſealed. Joh. 6.27. And him hath God ſet forth to be a propitiation through faith in his blood, Rom. 3.25. He hath made us accepted in the beloved, and—him alone, Epheſ. 1.6. He is the true mercy ſeat in whom we have intercourſe with God the Father.
Thoſe that think to come to God upon the terms of nature and common providence, they will have little comfort in ſuch approaches; for God conſidered out of Chriſt, he is a conſuming fire, and our nature is now through ſin become odious to him, as it is in it ſelf. There's no coming now unto him without expecting to be devoured by him. But it is Chriſt who aſſuming our nature, and in that nature ſatisfying Gods juſtice, who hath made our nature now amiable to him, in thoſe perſons who by faith apprehend him, and are united to him, and in them alone. We are not now acceptable to God, ſo much as bearing the image of the firſt Adam, but rather as bearing the image of the ſecond, by whom the image of God himſelf is now renewedand repaired again in us, and we in a manner partaking of his likeneſs, which is uſually the ground of love and delight in ſeveral perſons one to another.
Therefore thoſe that have not Chriſt in this ſenſe they have not God. They have not God to own them, nor they have not God to justifie them, nor they have not God to adopt them, nor to accept them, and take them as his; thus they have him not. They are at an abſolute diſtance from God, and have no comfortable relation to him, nor intereſt in him.
Laſtly, They have not God, i.e. they have him not in point of influence; this follows from the other; foraſmuch as all benefitfrom God proceeds from intereſt in him. Therefore thoſe who are ſtrangers to Chriſt and his Doctrine, as they have no intereſt in God, ſo neither (to ſpeak of) have they influence from him. And that according to all theſe kind of influences which are to be deſired, and thoſe benefits which are of the greateſt concernment.
As firſt, Of Grace and Holineſs; they have not God to ſanctifie them, and to communicate his holy Spirit unto them. God is the God of all Grace, but it is God in Christ, he is the channel and conduit-pipe and conveyance of the grace of God unto us in all the ſeveral kinds and particulars of it, wherein it is communicated. Look as by the first Adam ſin is derived unto all thoſe who partake of him by carnal generation; ſo by the ſecond Adam, namely Chriſt, Grace is derived unto all thoſe that partake of him by ſpiritual regeneration. There are three manner of ways by which Chriſt may be ſaid to derive Grace to thoſe which are his: Firſt, By the benefit of his Paſſion. Secondly, By the benefit of his Interceſſion; and thirdly, by the efficacy of his Operation. And this he does only to thoſe which are Believers.
Firſt, By the merit of his Death and ſuffering: Chriſt having offered himſelf a ſacrifice well-pleaſing to God, did meritoriouſly purchaſe to his Church the favour and grace of God, and all ſuch gracious qualifications as were ſuitable to ſuch perſons as ſhould be ſaved. Now thoſe which deny Chriſt and his Doctrine, they have no benefit at all from this purchaſe; Chriſt has merited Grace for none which do finally ſtand out againſt him, and refuſe to be governed by him. The blood of Chriſt Jeſus cleanſeth us from all ſin, 1 Joh. 1.7. Ʋs … who were they? namely ſuch as appears by the Context, Who walk in the light as he is in the light, and maintain fellowſhip with him, &c.
Secondly, By the benefit of his Interceſſion. Chriſt does continually pray for thoſe which are his, that they may have competent Grace beſtowed upon them: I have prayed for thee that thy faith fail not, ſays Chriſt to Simon Peter, Luk. 22.32. Now thoſe who do not by faith receive him, they have not benefit neither by theſe prayers. Chriſt diſtinguiſhes his Elect from others expreſly in this particular, Joh. 17.9. I pray for them, I pray not for the world but for them, &c.
Thirdly, By the efficacy of his Operation. Chriſt conveys Grace to his ſervants, as an Head imparts life and motion to his Members; and this he does by his Spirit, not only working Grace in them at firſt, but alſo ſtrengthening and increaſing it where it's wrought, Epheſ. 4.15, 16. That ye may grow up unto him in all things, which is the head, even Chriſt; from whom the whole body fitly join'd and compacted by that which every joint ſupplieth, according tothe effectual working in the meaſure of every part, maketh increaſe of the body to the edifying of it ſelf in love. There are daily and continually influences of Grace from Chriſt to Believers, whereby he enables them both to the ſubduing of ſin, and doing of duty. Hence we are ſaid of his fulneſs to receive (all of us) grace for grace; anſwerable to grace in him (for kinds) grace in us: And hence is God ſaid, to have bleſt us with all ſpiritual bleſſings in heavenly places in Chriſt, Epheſ. 1.3, 4. And this is done by the power of his Spirit working in us. It's called foreign, the ſupply of the Spirit of Jeſus Chriſt, Phil. 1.19. Grace it is a fruit of the Spirit, and the Spirit it is the Spirit of Christ, and ſo ſanctifying thoſe alone which have this Spirit of Chriſt in them, by vertue of their Ʋnion to him: For if any man have not the Spirit of Christ, he is none of his, Rom. 8.9.
We muſt rightly underſtand this method, and order, and connexion, which God has ſet for the conveying of ſaving Grace unto us. We have not Grace from the Spirit immediately, but from the Spirit in reference to Chriſt. The Spirit firſt ſanctifies his Humane nature, and then ſanctifies us; ſo that what we have of the Spirit in the graces of it, we have it ſtill derivatively from him. As the Ointment which was upon the head of Aaron, it ran down to the skirts of his garment; ſo the Grace which is upon the head of Chriſt, it runs down to all his Members, and to them alone.
There are common gifts from God as a Creator and Governour of the World, which common perſons partake of, and ſuch as are out of Chriſt; upon the underſtanding, of natural abilities, wit and ſagacity, &c. and upon the will, of moral qualifications, temperance and ſobriety, and the like; but no ſanctifying grace but from Chriſt, no ſpirit of mortification as to luſts, no quickning ſpirit as to ſpiritual duties. Without me, i.e. ſeparated from me, ye can do nothing, Joh. 15.5. He that hath not Chriſt, he hath not theſe, as not having the ſpirit of Chriſt from whence theſe ſhould come into him. Look as there is no beam without a Sun from whence it ſhould irradiate; not River or ſtream without a ſpring from whence it ſhould flow and take its original; ſo neither is there any Grace without Chriſt, who is the only beginner and finiſher of Grace in us. He that has not Chriſt, he has not God in the influences of Grace and Sanctification; he has not God in him by way of reſidence and habitation, and as taking up abode in his ſoul. Nor he has not God with him by way of aſſiſtance and co-operation, as enabling him to walk in ſuch ways as are pleaſing to God, and as are ſuitable to a Christian converſation. And ſo as to the Point which we now ſpeak of, to wit, of gracious and ſanctifying qualification. He has not indeed God at all.
Secondly, As not to the influences of Grace, ſo neither to the influences of comfort; no true comfort or peace of Conſcience but from God in Chriſt; He is our peace, both in the thing it ſelf, as alſo in the diſcovery an manifeſtation of it. The ſpirit of comfort, it is of his ſending, and comes from him. Comfort divided from Chriſt, it is not comfort but ſecurity; it is not aſſurance but fancy; it is not Conſolation but preſumption. None can perſwade the heart, of Gods love and favour to it, but he alone that has purchaſed and obtained Gos love and favour for it, and this is Chriſt alone. God hath ſent the ſpirit of his ſon into eur hearts crying Abba Father. And it is his ſpirit that beareth witneſs with our ſpirits, that we are the children of God. He that hath not Chriſt and his Spirit, he hath not God to comfort him.
Thirdly, As to matter of Salvation, not God to ſave him. There's no ſalvation out of Chriſt, Act. 4.12. Neither is there ſalvation in any other. For there is none other name under Heaven given among men, whereby we muſt be ſaved. He that hath not the Son he hath not life; i.e. eternal life. 1 Joh. 5.12. But the wrath of God abides on him. Joh. 3.36. Ye will not come unto me that ye might have life: as who ſhould ſay, without me 'tis not to be had, in Joh. 5.40.
This which we are now upon, it follows from all which went before: Foraſmuch as out of Chriſt there's no knowledg of God, no acceſs unto him, no intereſt in him, no grace from him; It will neceſſarily enſue, that he that has not Chriſt, he has not God in point of ſalvation. Becauſe whoſoever are ſaved, they have all theſe ſeveral priviledges as antecendent belonging unto them; they know God, have acquaintance with him, are reconciled unto him, juſtified and ſanctified by him. And thus we have the Point in the ſeveral Explications of it, wherein it holds good unto us, That he that tranſgreſſeth, that is, rejects the Doctrine of Chriſt, he hath not God.
The Ʋſe and Improvement of this Point by way of Application: Firſt, It comes home to ſundry ſorts of perſons, who are hence concluded in a very ſad condition, as Pagans, Infidels, and Jews, and ſuch as theſe; to whom either this Doctrine of Chriſt is as yetnot come, and ſo have not attained unto it, or elſe to whom it is come, but rejected and refuſed by them, and ſo tranſgreſs againſt it; theſe are all involv'd in this cenſure which we have here before us, That they have not God; and that in the full ſenſe and latitude and extent of it, as we have hitherto declared it unto you.
This is ſo much the more grievous, as it is the leſs thought of and expected; for theſe perſons which we have now mentioned, they make a full account they have God, whatever they have elſe. For they all make mention of God, and they profeſs him, and ſeem to worſhip him; as for the having of Chriſt, they know they have not him, nor do not care whether they have him or no; but to tell them that they have not God, that's very ſtrange, and perhaps unpleaſing to them; why but therefore ſays the Apoſtle here of them, They have not God; and he ſpeaks it in a kind of fruſtration and diſappointment of them, (for ſo we muſt here take it as the ſcope of the Text). God whom they think to have, and God whom they ſeem to have, and God whom they wiſh to have, and whom willingly (if left to themſelves) they would not be without, even this God, him indeed theyhave not; whiles they have not Chriſt, whom they would not have, they have not God himſelf whom they would.
At leaſt they have him not in that way, and to that purpoſe for which they would have him. They have God to judg them, and they have God to puniſh them, and they have God to damn them, but they have not God to ſave them, and to preſerve them from the wrath to come; thus they have him not nor ſo remaining, never will. Therefore in the place before cited, (Epheſ. 2.12.) a thoſe two expreſſions are joined together, without Chriſt, and without God, as we noted before; ſo likewiſe are thoſe expreſſions joined too, Without God, and without Hope: without hope, that is without hope of Salvation, without hope of Eternal life, as it is in Tit. 1.2. without hope in the ground of it, whatever hope there may be in their minds and vain conceits.
And this is that which pinches moſt of all, not only them but many others beſides. There are a great many people in the world which could as well be content to be without God, as they are without Chriſt, if being without God did import no more than a meer want or deprivation of Holineſs; yea but there is this further in it, that it is alſo a want and deprivation of Happineſs. They are without God, not only as the Author of Grace, but as the Author of Salvation. Thoſe that will not have Chriſt to rule them, and reign over them, God himſelf will never own them to ſave them; but will give that charge about them which we meet withal in the Goſpel, Bring them hither and ſtay them before me. Bind them hand and foot, and cast them into outer darkneſs where ſhall be weeping, and wailing, and gnaſhing of teeth. It is Jeſus, and he alone (and that imbraced and received by faith) who muſt deliver us from the wrath to come, 1 Theſ. 1.10.
Therefore we ſee what cauſe we have to pity and to bewail ſuch perſons as theſe are, who ſit in darkneſs and the ſhadow of death in this particular; and both to pray for, and otherwiſe to endeavour the converſion and recovery of them out of this miſerable condition. The leſs ſenſible they are of their own miſery themſelves, the more ſenſible ſhould we be for them, and do all that we can for the reſcue and redemption and delivery of them. We are apt ſometimes to have pity and compaſſion upon the captivity of the outward man; if there be any who are ſometimes taken in Turkiſh ſlavery, and in thraldom in regard of their Bodies, here our Bowels are ready to riſe in us, and we are ſometimes active for the redemption of them. How ſhould the redemption of Souls be more precious with us, and not ceaſe for ever! Let us therefore do all we can here to reſtore men, and to recover them to God, from whom they are fallen, by denying of Chriſt, in whom alone God will be owned and acknowledged by us.
How far are thoſe from this who do rather indeed harden them, and confirm them in this their wretched condition, by aſſerting and teaching, That they are well enough ſo as they are, and that it is poſſible for them without Chriſt, or the Doctrine of Chriſt, to come to God, or that an implicit knowledg of him is ſufficient, without an expreſs and actual belief and entertainment of him. Such as theſe they do drive them off farther, who in the ſenſe and language of the Holy Ghoſt are afar off already.
Scondly, Not only Pagans and Jews come under this condemnation, but even many others who alſo profeſs themſelves Chriſtians, as Papists and ſuch as thoſe, who tranſgreſs the Doctrine of Chriſt very groſly in the corrupting of it; they do not only treſpaſs upon this Doctrine, who deny there is ſuch a perſon as Chriſt, or that ſuch an one is this perſon; but who moreover whiles they acknowledg the perſon, yet do either deny ſuch perfections to him, or faſten ſuch imperfections upon him as are unſuitable and unagreeable to him; which fancy and ſet up ſuch a Chriſt as God himſelf never made nor the Scripture yet ever revealed.
Thirdly, Here is likewiſe the miſery of all natural and unregenerate perſons, theſe come under this cenſure likewiſe, who though they ſhould hold this Doctrine in judgment, yet deny it in affection and practiſe; foraſmuch as they do not ſubmit to the power and efficacy of it, ſuch perſons as do not cloſe with Chriſt upon the terms and conditions of the Goſpel, howſoever they may hold ſuch an opinion, as that there is a Chriſt, yea, moreover that this is he, Jeſus of Nazareth, the ſon of Mary; yet refuſing to yield obedience to him, and to comply with him, they do in effect ſet themſelves againſt him, and ſo have not God. It is not only the lot of Pagans, and Infidels, and Jews, which do directly and profeſſedly diſown him, but even of profeſſing and nominal Chriſtians, which live within the pale of the Church, and would be eſteemed members of Chriſt, theſe are in the ſame condition likewiſe.
Which therefore may ſerve to awaken them, and to cauſe them to reflect upon themſelves; they are ſuch as tranſgreſs the Doctrine of Christ, and are deprived of God himſelf. They are ſuch as have neither intereſt in him, nor influence from him; they are ſtrangers and enemies to him, and ſo is he to them, and will have nothing to do with them whiles they remain in ſuch a condition, as to any comfortable impartment of himſelf to them.
This is very ſad and lamentable indeed, and the height of all other evils. The Apoſtle could not have paſt a more fearful doom upon them than this, when he ſays, They have not God. This Poena Damni, this puniſhment of loſs it is above all other puniſhments beſides, which can either be named or thought of, and ſuch as is not recompenced or made amends for by any other enjoyments. He that hath not God, what elſe hath he beſides even of that which he ſeems to have, though never ſo much? ſurely nothing at all. It is that which may humble men in the midſt of their greateſt poſſeſſions and fruitions here in the world, which they are apt ſometimes to glory and pride themſelves in, that they have this thing and that thing wherein to comfort and ſolace themſelves. They have health and ſtrength, and wealth, and friends, and the like, all that their heart can wiſh in regard of the world; Oh but if they have not God in the mean time, they have nothing at all, they are but beggers in the midſt of plenty; and in the fulneſs of ſufficiency are in ſtraits, as Job ſpeaks. Look as a true Chriſtian that has God, and intereſt in him, he has virtually and eminently every thing elſe beſides, becauſe he has the ſpring and fountain from whence every good thing comes: So a carnal man that has not God, he has in deed and in effect nothing, becauſe he has not him who ſhould beſtow all good things upon him, and bleſs and ſanctifie every condition to him.
Therefore in the ſecond place, let us make this uſe of the Point, even to acknowledg Chriſt and his Doctrine, and the Grace of God which is revealed in it. Let us not own either ſuch a Doctrine or ſtate, as does make void Chriſt unto us, but rather cloſe with the goodneſs of God in this gracious impartment and conveyance of himſelf unto us. The reaſon why he which has not Chriſt, has not God, is not only from the ſimplicity of their eſſence, God and Chriſt, which are both one and the ſame, but likewiſe from the nature of the diſpenſation; becauſe God will not communicate himſelf any other way than in and by Chriſt. He is reſolved that whomſoever he ſaves he will ſave by him, and him alone or not at all. If therefore we can ſave our ſelves of our ſelves, let us do it, and there's an end; but if ever we expect or hope to be ſaved by God, and to be beholding to him for it, we muſt be ſaved by him upon his own terms and conditions, and in that way which he has ſet Salvation for the beſtowing of it, or elſe be content for ever to be damned, and we deſerve to be ſo.
Beloved, it is a great piece of peeviſhneſs in the corrupt nature ofman, which we have cauſe all of us to be very much humbled for, that the way which Go himſelf deſires more eſpecially to ſave us by, that of all other ways we ſhould decline and refuſe, and keep our ſelves from, which is by the Mediation of Jeſus Christ. This is that which God has invented, and deviſed and found out for us, and herein expreſt the riches of his wiſdom & counſel towards us; The manifold wiſdom of God. And yet we would ſeem ſo much wiſer than he, as to think this way not ſo requiſite for us.
Beſides to add to this, his importunity for the perſwading of us: God has not only found out Chriſt for us, and offered him to us, but he has wooed us, and beſought us, and intreated us to accept of him. He ſends his Meſſengers and Embaſſadours to us, who pray us in his ſtead that we would be reconciled to him in his Son. And what a fondneſs and perverſeneſs then is it for us to ſtop our ears againſt it, and to refuſe to come off unto it! How ſhall we eſcape if we neglect ſo great ſalvation! Heb. 2.3.
Eſpecially, if we ſhall add further, the excellency of the Diſpenſation it ſelf, which is the beſt and happieſt of all, an that in two particulars: Firſt, It's the ſureſt way of conveyance: And ſecondly, It is the ſweeteſt; it has the greatſt ſecurity, and the greateſt contentment in it.
Firſt, This conveyance of all good to us in the Covenant of Grace, and in the name of Chriſt, it is the ſafeſt and ſureſt Diſpenſation. We are now upon very good terms which we may reſt upon. If ſalvation with the appurtenances of it had been in any other hand beſides, we had not been ſo ſure of it, if in our own hands, we might have lost it, as we did once before in our fall from Innocency, or if in any creatures hands elſe, yet being creatures we could not have been ſo ſecure; but now being in the hands of Chriſt, and diſpenſt by him, it is in ſafe and ſure hands indeed. And that love which God bears to us in and for his Son, it muſt needs be ſure and firm love; becauſe as he loves him, ſo he will love us alſo for him, and upon his account. That the love wherewith thou loveſt me may be in them, and I in them, in Joh. 17.26. Look what the ground and foundation of any love is, the ſame is the conſtancy and continuance of it; if it have a weak and ſlight foundation, it is weak and ſlight love. Again, if it have a ſtrong and firm foundation, the love is accordingly. Nay this is the love of God to a Believer. Foraſmuch as it is founded in Chriſt who is his Beloved, and the Son of his love, as the Scripture calls him, in whom he is well pleaſed; it muſt needs be therefore firm love. Thoſe words of God concerning Chriſt, which we find more than once ſpoken of him at his Baptiſm, and at his Transfiguration both, This is my beloved Son, in whom I am well pleaſed; they do not only denote the object of Gods love, but likewiſe the conveyance. Neither do they only terminate upon Chriſt himſelf, but alſo rebound from Him, upon all Believers in reference to Him: God is well-pleaſed with Chriſt, and in him he is well-pleaſed with all ſuch as ſubmit to Chriſt, for Chriſts-ſake: That's one Commendation of this conveyance and diſpenſation by Chriſt, viz. The ſafety and ſecurity of it.
Secondly, There is the ſweetneſs of it alſo; there is a great deal of delightfulneſs alſo in it, if we were capable of it, to apprehend it; to ſee every thing coming to us, ſtrained through the love of God in Chriſt, it's wonderful pleaſing and ſatisfying, and the heart of a true Believer does exceedingly rejoyce in it. All the priviledges of the Covenant of Grace, they are from hence now doubled to us; as having in them, not only the ſweetneſs of the things themſelves in their own nature, but alſo the ſweetneſs of the conveyance, like pure, and chryſtal-water running through a channel of Gold, or pipe of Silver to us. So much for that: And ſo much may be ſpoken of the firſt Branch of this Negative Propoſition, in the Cenſure of the ſimple neglect or refuſal of the Doctrine of Chriſt, Whoſoever tranſgreſſeth.
The ſecond is of unworthy receſſion, in Apostacy, or departure from it, and abideth not in the Doctrine of Chriſt, foreign. Whoſoever deſerts and forſakes the Truth of Chriſt, which he hath formerly imbraced; there is a cenſure alſo upon him: It is much not to receive it, and not to entertain it there where it is offer'd: but to part with it, and to caſt it away, this is very groſs and hainous indeed, and ſuch as admits of no excuſe; ſuch an one, he has no portion in God at all. Therefore it is that the Scripture ſtill ſo much calls for this continuing, and condemns the contrary, Joh. 8.31. If ye continue in my word, then are ye my diſciples indeed, &c. So Col. 1.23. If ye continue in the faith, grounded and ſetled, and be not moved away from the hope of the Goſpel which ye have heard, &c. And Joh. 15.7. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be given you. Still this abiding in Chriſt, and in his Doctrine, is that which is very much urg'd and preſt upon us. And ſo here in the Text, He that abides not in the Doctrine of Chriſt, hath not God.
This, it may be further explain'd, and extended to two Heads: Firſt, As to matter of Faith and Judgment; He that abide not in this Doctrine to believe it. Secondly, As to matter of Life and Converſation; He that abides not in this Doctrine to practiſe it. Here is a Cenſure upon both of theſe, and the one follows upon the other.
Firſt, As to matter of Judgment: Here's a Cenſure upon declining in this; for any that have formerly imbraced Chriſt and his Doctrine, to depart from it thus, it is a buſineſs of great danger to them, and does exclude them from intereſt in God himſelf. This is ſuch a ſenſe, as agrees very well with the Context, and the ſcope of this preſent Epiſtle, which is to confirm the Elect Lady and her Children, in the received Truth, and to arm them againſt the attempts of Seducers, which did indeavour, or at leaſt were ready to withdraw them from it; For many deceivers are entred into the world, &c. ver. 7. Now therefore, ſays he, Look to your ſelves, that we loſe not the things which we have wrought; namely, by your Apostacy and departure. And he ſubjoyns a double Motive; the one taken from the Apoſtle, and the reſt of the Miniſters labouring for them, that they might neither loſe their labour, nor yet their recompence, but that they might receive a full reward. And the other taken from the condition of thoſe themſelves, that do thus decline and waver in the Faith; and that is, that they have not God; which what it is, we have already heard.
Therefore we may not think this to be a matter of indifferency to us, how we ſtand in our judgments and opinions, but be ſure to be right here, and to be ſtedfaſt in them: We may not let go ſuch a precious jewel as Truth is, but hold it, and preſerve it all we can; eſpecially the Truths of Chriſt, and ſuch Doctrines as do immediately refer to his tender of himſelf to us: God accounts of us not ſo much according to our firſt beginnings, as our proceedings to this purpoſe; We are then made partakers of Chriſt (and ſo conſequently of God), if we hold the beginning of our faith ſtedfast to the end, and only then, as the Apoſtle himſelf concludes in Heb. 3.14.
This ſhould make us ſo much the more wary and watchful over our ſelves, eſpecially in ſuch times and days, wherein the pillars of Religion are ſhaken, and the fundamentals of the Doctrine of Chriſt are very much deſtroy'd. By how much the more they are ſo by others, by ſo much the carefuller ſhould we be our ſelves, that they be not ſo in us; we ſhould endeavour to keep our judgments ſound in ſuch things as theſe are, and to hold fast the profeſſion of our faith without wavering, as it is in Heb. 10.23. To be rooted and grounded in Chriſt, and stabliſhed in the faith, as we have been taught, abounding therein with thanksgiving, as it is in Col. 2.7.
But ſecondly, As this may be extended to matter of judgment, ſo likewiſe to matter of practice. This is a further abiding in Chriſts Doctrine, which all thoſe that neglect to do, they come alſo under the former Cenſure: A man may in ſome ſort abide in Chriſts Doctrine, ſo as to give aſſent and credence to it, and yet not abide in it, ſo as to improve it, and to live anſwerable to it. Therefore this muſt be taken in likewiſe, together with the other; then do we indeed abide in it, when it abides in us, and has an influence and efficacy upon us; when we are transform'd, and chang'd, and wrought into the power of it; which if it be not ſo with us, all the other will be but to little purpoſe; nay indeed, we cannot expect to have the other in us. Men are no further ſure of ſound and orthodox Judgments, than they have holy and gracious hearts, and ſanctified and reformed lives and converſations, and they delivered into that form of doctrine which is delivered unto them, as we find that Expreſſion uſed by the Apoſtle Paul, according to the Original Text, Rom. 6.17. foreign, &c.
Then we abide in the Doctrine of Chriſt, when we abide in ſuch ways as are ſuitable and conformable to this Doctrine, and do that which this Doctrine teacheth, which is to live gracious and holy lives, as the Apoſtle tells us, Tit. 2.11, 12. The grace of God that bringeth ſalvation, hath appeared to all men, teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, and righteouſly, and godly in this preſent world. When therefore any ſhall ceaſe to do this, they forſake the Doctrine of Chriſt, let their judgments be what they will be. Whiles they profeſs they know God, yet in works they deny him, being abominable and diſobedient, and to every good work reprobate, as it is ſaid of the defiled and unbelieving, in Tit. 1.15. And ſo now I have done with the firſt General Part of the Text, which is the Negative Propoſition, Whoſoever tranſgreſſeth and abideth not in the Doctrine of Christ, hath not God.
The ſecond is laid down in the Affirmative, which I ſhall upon the point but name unto you, becauſe it has much of the former in it, in theſe words, He that abideth in the Doctrine of Chriſt, he hath both the Father and the Son. The ſum of all is this, That he that hath not both, hath neither; and he that hath one, hath both; he that hath not Chriſt, he hath not God; he that hath Chriſt, he hath Chriſt and God too, both the Father and the Son.
For this which is now before us, it is an account given us of him that abides in Chriſts Doctrine, that is, (as we have already explain'd it) which is a general and thorow-paced Chriſtian, both as to matter of judgment and practice; ſuch an one hath both the Father and the Son. Whiles it is ſaid here of him, that he hath them, this having may admit of a threefold Interpretation. Firſt, Hath them in him, by way of abode and habitation. Secondly, Hath them with him, by way of ſociety and communion. Thirdly, Hath them for him, by way of aſſiſtance and approbation.
Firſt, By way of abode and habitation; He hath them in him. Every true and ſound Chriſtian, which keeps cloſe to the Faith of Chriſt, hath God in all the three perſons of the Bleſſed Trinity beſides in him: Whiles we abide in God's Doctrine, God himſelf abides in us, and takes up his habitation in our ſouls. Hence it is that we meet with ſuch expreſſions as theſe in Scripture, 1 Joh. 3.24. He that keepeth his Commandments, dwelleth in God, and God in him. In Epheſ. 3.17. That Christ may dwell in your hearts by faith. And Epheſ. 2.22. In whom you alſo are builded together for an habitation of God through the Spirit. And 1 Joh. 4.11. Whoſoever ſhall confeſs that Jeſus is the Son of God, God dwelleth in him, and he in God. And Joh. 14.23. We will come unto him, and make our abode with him.
This is a very high Honour which God is pleaſed to caſt upon ſuch poor creatures as we are, that he whom the Heaven of Heavens cannot contain, yet ſhould dwell in ſuch narrow rows as our hearts; and yet this is that which he does: Chriſtians, they are the Temples of the Holy Ghoſt, and they have the Spirit of God dwelling in them; He honours them with his gracious Preſence. What a bleſſed priviledg is this! and how does it ſerve to comfort them in all other inconveniences of dwelling and abode whatſoever! Thoſe who are deſolate, and ſolitary, and remote, and wandring up and down, which have no certain dwelling-place, as it is ſaid of the Apoſtles; or if they have, yet alone, and deſerted, and have no company coming near unto them: yet that they have God Himſelf to dwell with them, and in them, what a comfortable advantage is this! and how much to be prized by them! How ſhould thoſe which are true Believers live indeed in the power and efficacy of this preſent Truth which we have now before us, and make the moſt of it that poſſibly they can, that they have God in them by way of reſidence and habitation?
Secondly, They have alſo God with them, by way of ſociety and communion. A man may reſide ſometimes in ſuch a place, but be in it in the nature of a ſtranger; vouchſafe his Preſence, but not his Converſe. This now is not fully ſo comfortable; yea, but now further God vouchſafes to his Children this priviledg added to the other, the priviledg of communion added to the priviledg of commemoration. Thus in Joh. 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: Well, but that's not all; it is ſaid in ver. 21. He that loveth me, ſhall be loved of my Father; and I will love him, and will manifeſt my ſelf unto him. Manifeſt my ſelf unto him, How is that? that is, in all ſweet and gracious intercourſe of communion with him: according to that of Chriſt again, in Rev. 3.20. Behold, I ſtand at the door and knock; if any man hear my voice, and open unto me, I will come in to him, and ſup with him, and he with me. There are two things at once in this Scripture, Firſt, I will come in to him, there's the priviledg of habitation. And ſecondly, I will ſup with him; there's the priviledg of communion. And this as it is expreſt, mutual and reciprocal, I with him delighting in mine own graces which I have beſtowed upon him; and he with me, refreſht with my comforts which he receives from me. So 1 Joh. 1.3. That which we have ſeen and heard, declare we unto you, that ye alſo may have fellowſhip with us; and truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt. And again in ver. 6, 7. If we ſay, that we have fellowſhip with him, and walk in darkneſs, we lye, and do not the truth: But if we walk in the light, as he is in the light, we have fellowſhip one with another; That is, God with us, and we with him; there is a ſweet and comfortable communion which paſſes betwixt God and all Believers, they cleaving to him by an act of Faith, and he imbracing them by an act of Love: they by a Sprit of adoption crying to him, and he by a Spirit of aſſurance owning of them. There is not ſo expreſs a fellowſhip of one friend with another, which like Iron, ſharpening Iron do refreſh each others countenances, as there is of a gracious heart with God in that communion which it enjoys with him in its Chriſtian courſe.
Thirdly, He hath God alſo for him by way of aſſiſtance and approbation. He that abides in the Doctrine of Chriſt, and owns that, he has God anſwerably ſtanding for him, and taking his part; he has God to own him, and has God to ſide with him, and he has God to aſſiſt him, and to defend him againſt all thoſe that are oppoſite and contrary to him. He has God not only as an inhabitant and companion, but alſo as an abettor.
This is another great matter of conſolation to a true believer, and to one who is ſtedfaſt to Religion and the Principles of it; when he may ſeem to ſtand alone and by himſelf, and to have few or none to comply with him, he ſhall then have the Father, and Son, and Holy Ghoſt too, a Trinity of perſons to ſtand by him, and for him, and this threefold cord is not eaſily broken: whiles we ſtand for God, we ſhall have God ſtanding for us, and upholding us againſt all that ſhall oppoſe us, and go about to diminiſh from us. The Lord is on my ſide, ſays David, I will not fear what man can do unto me. The Lord taketh my part with them that help me, therefore ſhall I ſee my deſire upon them that hate me, Pſal. 118.6, 7. Now if God be for us, who can be against us? as the Apoſtle very well reaſons, Rom. 8.31.
A Chriſtian conſidered in himſelf, is a very weak and feeble creature; Oh but he has an Almighty God to take in with him, to defend him, and to ſtand on his ſide againſt all aſſailants, whether of me or devils Fear not Paul, for I am with thee, and none ſhall ſet upon thee to hurt the, &c. Under this head we may likewiſe join Gods gracious aſſiſtance of his ſervants as to further progreſs and perſeverance in Grace: To him that hath, ſhall be given. And the more that any abide in Chriſts Doctrine hitherto, the more likely are they to abide in it ſtill, becauſe God will never be wanting more or leſs to gracious endeavours, but where he has begun a good work in any of us, will there perfect it unto the day of Jeſus Christ, in Philip. 1.6.
But yet all is not limited and confined to this preſent life; there's a further reach in this expreſſion ſtill, which we have not yet ſpoken unto; when 'tis ſaid here, that he that abides in Chriſts Doctrine, he hath God, both Father and Son. And that is in reference to eternal glory, and that life which is to come hereafter. He hath him now by Adoption and Sanctification, and hereafter by Salvation and Glorification. Thus when the Apoſtle had ſpoken of the Grace of God appearing to all men, &c. he tells us it brings Salvation. And when he had ſpoken of living godly and holy, he preſently adds, Looking for that bleſſed hope, and the glorious appearing of our Lord and Saviour, &c.
Neither is this any way diminiſhed by the word in the preſent tenſe, He hath God, but rather confirmed; which does ſignifie the certainty of it, as if it were done already. He that abides in the Doctrine of Chriſt, he is as ſure of eternal Salvation, as if he were ſaved already. Therefore the Apoſtle Peter has ſuch an expreſſion as this is, A partaker of the glory which ſhall be revealed, 1 Pet. 5.1. The glory which ſhall be, and yet a partaker of it already. And ſo the Apoſtle Paul, Epheſ. 2.6. He hath raiſed us up together, and made us ſit together in heavenly places in Christ.
This holds good firſt in the faithfulneſs of Gods promiſe, he has promiſed it, and therefore it is as good as if it were actually performed.
And ſecondly, in the preparations to it, and anticipations of it in the firſt-fruits of the ſpirit; that of God which a Believer has already, it does beſpeak more of him to him, which he is thence aſſured further to injoy.
He hath both the Father and the Son. But why is not the Holy Ghoſt joyned with them, as which he has likewiſe? To this I anſwer, that he is included in the two other perſons, as he is alſo in other places of Scripture of the like expreſſion. Therefore it is a very good obſervation of Auſtins which ſhall ſhut up this diſcourſe, Cum Spiritus ſanctus ſit nexus Patris & Filii, ubicunque ponitur perſona Patris, & perſona Filii ſimul, ibi ſemper intelligitur perſona Spiritus ſancti: Foraſmuch as the Holy Ghoſt is the band uniting Father and Son, therefore whereſoever there is mention made of the Perſon of the Father, and of the Perſon of the Son together, there is always to be underſtood the Perſon of the Holy Ghoſt as included.
And ſo now I have done alſo with the ſecond general part of the Text, which is the Propoſition in the Affirmative expreſſion as qualifying the former, He that abideth in the doctrine of Chriſt, he hath both the Father and the son. And ſo much for this Text for this time.