One Hundred Select Sermons, New Testament · Sermon 24
SERMON XXIV.
JOH. 15.5.
For without me ye can do nothing.
There is nothing more neceſſary for Chriſtians, in order to their Chriſtian courſe and converſation, than to be well adviſed and informed in themſelves where their ſtrength or weakneſs lies, as to Christian and Spiritual Duties and Performances which are required of them, that ſo accordingly they may be the better able, either to improve and make uſe of the one, or to ſupply and make up the other. Now this is that which is here the ſcope and drift of this preſent Scripture, which I have once again read unto you; namely, by taking us off from our ſelves, and the confidence of our own Perſonal Abilities, in regard whereof, we are very ſhort and inſufficient, and by pitching and faſtning upon Chriſt and his Fulneſs; in whom, (as the Apostle teaches us) whiles we have his Power reſting upon us, when we are weak, even then are we ſtrong: For ſo indeed we have it here told us, even from the mouth alſo of Chriſt himſelf, who knew it beſt, That without him we can do nothing.
THis Text, which we have ſtill here before us, is (as I have formerly delivered unto you) a diſcovery of the neceſſity which we have of Chriſt, as to any Spiritual Performance; which is ſuch, as without him (as it is here expreſt unto us) we are able to do nothing of that nature. And this expreſſion [without him] (as I have alſo already hinted unto you) may be taken two manner of ways. Firſt, Without me, that is, without intereſt in me, or ingraſture into me, ſever'd or ſeparated from me. Secondly, Without me, that is, wthout influence from me, or dependance upon me; whether you neglected by me in regard of giving it, or I neglected by you in regard of fetching it, and drawing it from me. As for the former of theſe ſenſes, viz. without me, as it is an excluſion of Intereſt, or Inciſion and Ingraſture into Chriſt; of this we ſpake to at large the laſt day, where we ſhewed you, That all ſuch perſons as are ſtill remaining in their natural condition, they are ſuch as being out of Chriſt, are therefore without Chriſt; foreign, that is, ſeparated from Chriſt; as we find this expreſſion uſed of the Epheſians, before their converſion, Epheſ. 2.12. that they were at that time without Christ, &c Now for ſuch as theſe, we have accordingly alſo ſhewn, how they are able to do nothing. As the branch cannot bring forth any fruit, in the courſe of Nature, where it is ſeparated from the Vine; ſo the Soul cannot bring forth any fruit neither, in the courſe of Grace, where it is ſeparated from Chriſt.
The ſecond ſenſe or notion of the words, is that which is to be handled by us, by God's aſſiſtance, at this preſent time, which is to ſhew, that without Chriſt, that is, without influence from him, and dependance upon him, we are able to do no good, neither in a ſpiritual and ſupernatural way, as may conduce to ſalvation. All our ſtrength and ability. as to the doing of any thing of this nature, is to be fetch'd and drawn from Chriſt. For the better and more diſtinct opening of which Point of Doctrine unto us, we may take notice of three things eſpecially, which are requiſite to any Chriſtian performance; each of which we do and muſt receive from Chriſt, as tending to the accompliſhment of it. Firſt, a Spiritual life, as the general grand work and foundation. Secondly, a Spiritual power ſlowing from this Spiritual life, and anſwering to that particular Duty (for the kind of it) which God does require of us. And thirdly, a Spiritual activity, or operation, for the reducing of this Spiritual power into particular action of life. As it is (to explain it to you by a reſemblance) in Natural Motion. There are three things which do make up this to us; There's the principle of Natural life; there's the Locom-motive faculty founded in this life; and there's the Walk it ſelf which is produced and effected by this Faculty. And as each of theſe are from God, as the Author of Nature, ſo each of the other are from Chriſt, as the Fountain of Grace.
Firſt, There is a Principle of Spiritual life, as the general Ground-work and Foundation of every Spiritual good work that comes from us. Look as a man that is naturally dead, cannot do any thing which belongs to Nature; ſo a man which is ſpiritually dead alſo, he can do nothing which belongs to Grace; becauſe Actus non excedit vires ſuae potentiae, the Act cannot go beyond the Principle, as we uſe to ſpeak. Now this Principle of Spiritual life, we do derive wholly from Chriſt, as the Branches derive life from the Root, and the Members from the Head. In which reſpect, we are ſaid not ſo much to live our ſelves, as Chriſt is ſaid to live in us, in Gal. 2.20. Look as the Firſt Adam was the Spring and Root of Natural life to all his Poſterity; ſo is the Second Adam the Spring and Root of Spiritual life to all his Members. Therefore unleſs Chriſt by his Spirit do firſt change our hearts from that ſtate of Spiritual death and corruption which we are in by Nature, and put a contrary and better Principle of Spiritual life and holineſs into us, we can never be able to do any thing conſiderable to the purpoſe. This I have in part declared already in our former Exerciſe, and therefore ſhall not inſiſt upon it now.
But ſecondly, beſides this Spiritual life, whereby a Chriſtian is qualified in general for the bringing forth of the works of new obedience; namely, the work of Grace and Converſion wrought in him by the Spirit of Christ; there is moreover a Spiritual power ſlowing from this Spiritual life, whereby a Chriſtian being renewed by Grace, hath ſome ability communicated unto him for the doing of ſuch and ſuch Duties, as in particular in ſuch and ſuch caſes are required of him. And this is another thing which we do receive alſo from Chriſt, without whom, we are able to do nothing. Of his fulneſs we all receive, and grace for grace, Joh. 1.16. that is, anſwerable to grace in Chriſt, grace in us. We know that beſides the common principle of Regeneration in general, there are ſeveral habits of grace in particular, according to the ſeveral kinds and diſtributions of them, which have each of them their ſeveral abilities and qualifications belonging unto them, as Faith enabling us to believe, Love enabling us to embrace, Patience enabling us to endure, and ſo of the reſt. Now theſe particular Graces in ſpecie, as well as the work of Grace in general, are communicated unto us from Chriſt, and upon his account, who is the Treaſury and Storehouſe of all Grace whatſoever for us.
It is true indeed, that it is God in Scripture who is proclaimed to be the God of all grace, 1 Pet. 5.10. but we muſt underſtand it ſtill of God in Chriſt, and in the mediation of the New Covenant, out of which and out of whom God hath no intercourſe at all with us, nor we with him. This is our ſtate and condition now in the Covenant of Grace, (and a bleſſed ſtate and condition it is) that all our Grace, and Comfort, and Ability, it is originated and founded in Chriſt, who having taken our Nature upon himſelf, and therein ſatisfied the Juſtice of God, and being by Faith apprehended by us, and united and made one with us, is from hence a fit perſon for the conveying of all Grace unto us, which we have need of and occaſion for in the whole courſe of our lives. Therefore it is profitable for us to underſtand and to take notice of the right method, which is here in this particular uſed with us, and wherein we come to be made partakers of this grace, whereof we now ſpeak; and that's this, That the Spirit of God firſt of all ſanctifies the Humane Nature of Chriſt, and from thence ſanctifies us who are Members of him. The ſame Spirit that ſanctified that bleſſed maſs of his Body in the Womb of the Virgin, and the ſame Spirit that ſanctified his whole Nature both of Body and Soul, which is now in Heaven; the ſame Spirit does now alſo ſanctifie his Myſtical Body, which abides ſtill on earth, and which is made partaker of Grace by communication and derivation from him. As the Oyl which was upon the head of Aaron, it ran down to the skirts of his garments which were upon him; ſo the Spirit which is upon the Head of Chriſt, and which he is ſaid to have received without meaſure, it runs down upon all Believers, and they have it no otherwiſe than as he conveys it, and tranſmits it unto them.
We ſee then here in what ſenſe we are ſaid to do all things by Chriſt, and without him to have power to do nothing; namely, ſo far forth as he gives us grace for the doing of them. The Faculties of the Soul are three, the Ʋnderſtanding, and Will, and Affections, and ſuch as theſe; but the ſanctifying of all theſe, and the diſpoſing of them to do all things Spirtually, it is not ours, but Chriſt's. As a Trumpet that gives a ſound, but it is from the breath of the Man that blows through it; ſo it is with us in this particular, we perform ſuch and ſuch Duties materially, and as to the outward ſubſtance of the action; but it is Chriſt that chiefly and principally works in us and by us; as the Apoſtle Paul moſt fully expreſſes it to this purpoſe, 1 Cor. 15.10. By the grace of God I am what I am, and his grace which was beſtowed upon me was not in vain, but I laboured more abundantly than they all; yet not I, but the grace of God which was with me.
The third thing conſiderable to this purpoſe, is a Spiritual Activity or Operation, which is likewiſe conveyed to us by Chriſt, and by him alone; he does not onelyonly give us the life of Grace, and a Power iſſuing from this life, but he likewiſe gives us the very Act and Deed it ſelf, for ſuch a particular performance. There is not the beſt man that is, and who has moſt of the ſanctifying Grace of the Spirit of Chriſt in him, but he needs the preſent and actual aſſiſtance of the ſame Spirit, as immediately concurring to ſuch particular good actions that is to be done by him; he needs not onelyonly preventing and operating grace, but aſſiſting and co-operating grace to be beſtowed upon him, and to be joyn'd with it. And this is that which is here intended by our Bleſſed Saviour ſpeaking to his Diſciples, and, in them, to all other Chriſtians, whiles he ſa… … without me ye can do nothing; not onelyonly without me, as who muſt give the general activity, but alſo without me, as who muſt give the particular accompliſhment. If Chriſt does not give the actual performance, as well as the general qualification, there is nothing which will be done by us to any purpoſe. This can be no wonder to us, if we do but conſider how it is with us even in other matters of inferiour conſideration; take … but in common buſineſs, and the tranſactions of our ordinary Callings, and we ſhall find it to be ſo even here. That we have need, not onelyonly of common and general inablement, but alſo of ſpecial and particular aſſistance. In the Miniſtery (for example) it is not enough to have ſome general qualifications and abilities for the work, but there is need moreover of Gods particular aſſiſtance and immediate concurrence with us in every particular Sermon and Exerciſe that is undertaken by us. In the Souldiery, it is not enough to beat large qualified for the Wars, but they need Gods aſſiſtance of them, and ſtanding by them in every Battel and Encounter. And ſo in Phyſick, it is not enough to have skill in general, but an application of it to his particular Diſeaſe, and Patient, and Condition; certain hints and ſuggeſtions from God himſelf anſwering to the preſent occaſion. As it is ſaid of our Bleſſed Saviour himſelf, when people came to him to be cured of their ſeveral infirmities, that the power of the Lord was preſent with him to heal them, Luke 5.17. Such a preſence of Power as this is whereof we now ſpeak, is requiſite for any other beſides. Now as it is thus in Temporals and Corporals, ſo it holds in Spirituals and Supernaturals eſpecially; that there is required not onelyonly Grace in the Habit and Principle, but alſo in the very Act and Performance. This is ſuitable and agreeable to divers other places of Scripture; as Hoſ. 14.8. it is the ſpeech of God to Ephraim, From me is thy fruit found. and Iſa. 26, 12. it is the ſpeech of the Church to God, Lord, thou wilt ordain peace for us, for thou alſo haſt wrought all our works for us, or in us. And ſo Ezek. 36.27. I will cauſe you to walk in my ſtatutes, &c.
To open this Point a little further to us, and ſpeak more diſtinctly of it, we muſt know, that there are three things which God does work, and which it is requiſite for him that he ſhould work in us, in order to any Spiritual performance which is to be done by us, even after the firſt work of Converſion, and ſaving Grace wrought in our hearts. Firſt, he ſtrengthens and confirms the habit of them, whereby he fits us and qualifies us for ſuch a duty which he requires of us. Secondly, he excited and nouriſhes this Habit, whereby he inclines us, and makes us diſpoſed to the performance of this duty. Thirdly, He aſſiſts and concurs with this Habit, as to the act and performance it ſelf. Each of theſe does God do for us, and it is requiſite and neceſſary that he ſhould do ſo; or elſe otherwiſe there could be no good action expected from us. He ſtrengthens the Habit, he inclines to the Duty, and he aſſiſts the Act.
Firſt, I ſay, he strengthens the Habit, whether of Faith, or Love, or Patience, or any other Grace which might be named by us. This is the ſpring and ſource of all good actions in us, which therefore had need to be preſerved and confirmed in us all that may be; and the 'rather, becauſe it is ſubject to ſo much weakneſs and ſhaking as it is. There are ſo many corruptions and temptations which the Servants of God are exerciſed withall, as that they have need of daily confirmation of the Graces of the Spirit of God in them, which would otherwiſe languiſh and decay; and for this purpoſe does God do it for them. This was that which the Apoſtle pray'd for in behalf of the Epheſians, Epheſ. 3.16, 17. That God would grant unto them, according to the riches of his glory, to be ſtrengthned with might by his Spirit in the inner man; that Chriſt might dwell in their hearts by faith, &c. And ſo likewiſe in behalf of the Coloſſians, that they might be ſtrengthned with all might, according to his glorious power, unto all patience and long ſuffering with joyfulneſs, ſtrengthned with all might. And this accordingly is that which the Apoſtle Paul profeſſes of himſelf, that he can do all things through Chriſt that ſtrengthens him, Phil. 4.13. Which words, that we may rightly underſtand them, are to be taken by us in their latitude and emphaſis, both Poſitively, and alſo Excluſively; that through Chriſt strengthning him he can do all things; and without Chriſt strengthning him he was able to do nothing. That's the firſt thing here conſiderable in this buſineſs of Chriſt's concurrence with us in the doing of good, he ſtrengthens the Habit.
Secondly, As he ſtrengthens the Habit, ſo he likewiſe inclines the mind to the particular duty to be performed. For though we have ſuch and ſuch Principles and Habits of grace conferr'd and beſtowed upon us, as qualifying us for ſuch and ſuch Duties; yet we have not always and continually in us a readineſs and promptneſs of mind for the exerciſe and improvement of them; but we have a great deal of ſluggiſhneſs and awkneſs upon us in this particular. Now therefore does Chriſt here by his Spirit awaken the Habit, and provoke us, and ſets us on doing, making us ready and prepared, as the Scripture ſpeaks, to every good work.
Thirdly, He aſſiſts the Act, that is he helps and concurs with us in the very performance it ſelf; and this is that which we now eſpecially ſpeak of at this preſent time, as conſiderable of us to this purpoſe. For we, though we have ſome general power and ability for ſuch a duty, and withall ſome kind of deſire and propenſity towards it; yet we cannot particularly act it, and bring it about, without the immediate help and aſſiſtance of the Spirit of Chriſt, carrying us, & bringing us through it. For partly our own natural corruption which remains ſtill in part in us, does retard us, and keep us back; and partly Satan joyning with our corruptions, does exceedingly hinder and interrupt us; and therefore there muſt be a ſtronger than each come between, which may ſcatter the power of either, and may help our infirmities. Hence it is, that the Apoſtle Paul complains ſometimes of himſelf, that to will is preſent with him, but how to perform that which is good he finds not, Rom. 7.17. And ſpeaking of acts of charity and bounty to the Corinthians, he requires, that as there was a readineſs to will, ſo there might be a performance alſo of that which they had, 2 Cor. 8.11. Becauſe theſe two, they are ſuch as may be poſſibly ſeparated and divided the one from the other, and oftentimes are. But now Chriſt, he joyns them both together whereſoever he pleaſes, the Act with the Habit and the Performance together with the Will; and it is neceſſary that he ſhould do ſo, or elſe they are never likely to concur or meet together. Without him we can do nothing; that is, without him aſſiſting of us in the very act and point of performance.
And God will have it thus to be upon very good ground, as namely, firſt of all, That ſo hereby he may keep us in an humble frame, and in a ſtate of dependance and ſubordination: He will have us to ſee, how that all our ſtrength lies in himſelf, and that we are able to do nothing any further than as he is pleaſed to concur with us, whereby we may be the more engaged unto him. As the beginnings of Grace are from him, ſo likewiſe the proceedings and the further actings and accompliſhments of it; according to that alſo of the Apoſtle, ſpeaking to the Philippians. He that hath begun a good work in you, will perform it until the day of Jeſus Chriſt; yea, and he muſt perform it too, if ever it be perform'd at all, or elſe it will never be ſo; which the Apoſtle ſpeaks with a great deal of boldneſs and freedom of ſpirit. In regard of the great certainty and aſſurance which he had of it; being confident of this very thing, Phil. 1.6. Where (by the way) whiles it is ſaid of God, that he will perform ſuch and ſuch good works, it is not ſo to be underſtood as the Subject of thoſe works, but onelyonly as the Eſſicient; not as if he himſelf did believe, or repent, or hope, or any ſuch as this, but that he helps and enables us to do ſo, which is obſervable in him. He works in us both to will and to do of his own good pleaſure, Phil. 2.13. And all for this purpoſe, to make us pure in ſpirit, and ſenſible of our own inſufficiency. For Humility, it is the Beatifying Grace, it is that which does adorn and ſet forth all other Graces in us, and which God takes ſo much delight to ſee acting and flouriſhing in us, and therefore takes ſuch a courſe as this is with us.
Again, ſecondly, God will have it to be thus likewiſe, that ſo we may reliſh the greater comfort and ſweetneſs in that which we do: For whilſt we have ſtrength communicated to us from Chriſt in every performance, our hearts are ſo much the more cheered and enlarged in it, whiles we apprehend his aſſiſtance of us to be a pledge of his ſpecial love, and favour, and good-will towards us. This is that which makes us to be ſo much the more lively and comfortable in that which is undertaken by us.
Thirdly, That hereby Chriſt may have the greater Honour and Glory from us, as not onelyonly the Author but Finiſher of our faith, as the Apoſtle ſtyles him, Heb. 12.2. that is, not onelyonly as of him that begins, but that perfects Grace in us; and the Author not onelyonly of Salvation as the End, but of Sanctification as the Way and Means that tends to it, and of this ſanctification of all the works and and operations of it.
For the better enlarging and illuſtrating of this Point yet ſtill further unto us. Whiles it is ſaid, that without Chriſt we can do nothing, here is an excluſion of a three-ſold ſtrength as but weak and inſufficient to this purpoſe. Firſt, the ſtrength of meer Natural Parts. Secondly, the ſtrength of meer Habitual Graces. Thirdly, the ſtrength of no more than former Aſſiſtance.
Firſt, I ſay, the ſtrength of meer Natural Parts; it is not that which will do the deed. We know that Natural Parts, they do many times make a great ſhew and luſtre in the world, and that men may go ſometimes very far with them in matter of Religion, being applied unto them; but yet they are able to do nothing to any purpoſe, or ſo as it ſhould be, but are very defective. Men may be able ſometimes hereby (as I ſhew'd you the laſt day) to reach perhaps to the outward ſhell and hull of the action, and carry it, as it may be, very gloriouſly, and with a great deal of humane applauſe; but to come up to the Spirituality of the Duty, and to perform it ſo as whereby it may find acceptance with God himſelf; this is that which ſuch as theſe onelyonly cannot reach or attain unto. The Heathen Philoſophers, ſome of them, though they pretended to a great degree of mortification, which they could accompliſh by the ſtrength of Reaſon, yet in truth they fell very ſhort and wide of it.
Secondly, the ſtrength of meer habitual Grace, it is not that which will ſerve the turn neither. Though habitual Grace be very good and neceſſary alſo in order to Spiritual performances, yet this alone, and of it ſelf, is not ſufficient: it is requiſite that we ſhould have it, but it is requiſite alſo that we ſhould have ſomewhat elſe with it beſides that; eſpecially according as the eaſe and condition may be with us. It is not any inherent Grace of our own which is our ſecurity in the day of trial, but the aſſiſting. and ſtrengthning, and quickning Grace of Chriſt, ſo far forth as he does actually excite and ſtir up thoſe fruits of Grace in us which he hath already beſtowed upon us. It is not onelyonly the goodneſs of our Principles, but the Spirit of God concurring with them in us. Of this we have an eminent example in the Apoſtle Peter, as concerning his denial of his Maſter; he was a perſon that had a great meaſure of Habitual Grace in him, and in particular of affection to Chriſt; and he (poor man) thought, that this would ſupport him, and carry him through temptation, and therefore he ſo conſidently proclaims it, That though all men ſhould for ſake him, yet that he would never forſake him: but yet when he came to the trial and concluſion, we know how it was with him; and if Chriſt had not preſently prayed for him, that his faith might not fail, and alſo by his Almighty power had not kept his faith from failing, it had fail'd and ceas'd in him eternally. Look as when he walked upon the Sea, it was Chriſts ſupport that kept him from ſinking and periſhing in the waters; ſo alſo when he was under a temptation, it was Chriſts grace that preſerv'd and ſuſtain'd him. When my foot ſlipt, thy mercy, O Lord, held me up, Pſal. 84.18. This we may ſee likewiſe in Paul, in the carriage of God towards him, 2 Cor. 12.9. when he was there buffeted with Satan, and had ſought to God to be freed from that temptation, how does God endeavour to comfort and encourage him in that his conflict? why, he does it from this conſideration, My grace is ſufficient for thee. And my grace, that is, not onelyonly my preventing grace, the grace which I have already wrought in thee, when I at firſt call'd thee to my ſelf; but, my grace, that is, my aſſiſting grace, the grace wherewith I ſtill follow thee, and am continually preſent with thee: It is not thy grace, but my grace; not ſo much the grace within thee, as the grace without thee; that is, my favour and good-will towards thee, from whence I come to take ſpecial care of thee.
Thirdly, The ſtrength onelyonly of former aſſiſtance is not that which will ſuffice neither. As we need Chriſts Actual grace as well as Habitual, and his Aſſiſting grace as well as his Preventing; ſo we need the daily, and continual, and freſh ſupplies of this grace unto us, without which we can be able to do nothing, at leaſt for any time, ſo as we ſhould do. This is another thing which is here to be added and taken in by us, for the explication of this Particular. Without me, that is, without me daily with you, and ſtanding by you, and helping of you, and imparting and communicating new strength and ability to you, ye are indeed able to do nothing. According to our particular occaſions, ſo muſt anſwerably be our ſupport from the Spirit of Chriſt: yeſterdays ſtrength and aſſiſtance will not ſerve for the repelling or conquering of this days temptation, no more than yeſterdays meal will ſerve the turn for this days ſtrength and corporal improvements: No, but as new occaſions do at any time increaſe upon us, ſo proportionably is new ability to be imparted to us. As a man that carries a burden which is heavier than what he carried the day before, he muſt have ſomewhat more ſtrength in him than he had before, as adequate and agreeable thereto. Every new affliction, every new temptation, every new condition, every new duty and performance, it requires new ſtrength from Chriſt, beſides what has been formerly manfeſted, for the bearing, and reſiſting, and managing, and accompliſhing of it. So that though former aſſiſtance be ſo far forth very comfortable, as it is an encouragement to the expectation of new, yet it is not ſufficient alone, and of it ſelf, without new. And thus have we ſeen this Point explicated and amplified in its ſeveral particulars.
Now the conſideration hereof (for the Uſe and Application of it) may be drawn out in a various improvement; we may reduce it (for methods ſake) to three Heads. Firſt, in a way of Confutation. Secondly, in a way of Information. And thirdly, in a way of Excitement.
Firſt, it ſerves for Confutation of the contrary Error, and falſe Opinion of the Pelagians, and others with them, who teach, that there is indeed General and Univerſal Grace communicated to all men from Chriſt, from whence they have power for the doing of good; but that the reducing of this Power into Act, and the particular doing of it, it is purely and abſolutely from themſelves, who do determine themſelves in particulars to that which God has given them, onelyonly power for in general. This (I ſay) is plainly refuted from this preſent Scripture, where it is ſaid, that without Christ we can do nothing, as well as will nothing. Anſwerable to that other place before mention'd, For it is God that worketh in you both to will and to do of his own good pleaſure; that is, not onelyonly the power, but the act. And indeed it muſt needs be ſo, and cannot be otherwiſe. For, foraſmuch as the Act is more noble than the Habit, the Operation than the Power, the ſecond Act than the first; therefore the Act cannot be aſcribed to our ſelves, and the Power onelyonly to God, unleſs we will prefer our ſelves before God, and give him the loweſt place, and leaſt ſtroke in any good, which is at any time done by us.
Again, further it may be cleared to us, that Chriſt muſt needs concur with us, not onelyonly by a common and general Qualification, but alſo by a ſpecial and particular influence in every good work which is done by us, by a proportionable conſideration of what is obſervable even in Natural Actions: For ſo we ſee it is with Fire, the property whereof is to burn; yet if God do ſuſpend his influence from it, and concourſe with it, it can produce no ſuch effect, notwithſtanding the natural propenſity and inclination of it thereto; as we may ſee in the three Perſons in Daniel, which were caſt into the fiery Furnace. And ſo though God hath given us a power of Natural life at firſt, yet if he do not preſerve this life in us, and give us motion together with life, we can ſtir neither hand nor foot for all that; becauſe in him we live, and move, and have our being. And thus may this paſſage here before us ſerve in a way of Confutation.
Secondly, In a way of Information and Satisfaction. We may from hence be now inſtructed in the truth of this Point which is here before us, and take notice of it in its full latitude and extent; where whiles it is ſaid, that without Chriſt we can do nothing, namely, that is ſpiritually good, as we have hitherto explained it, we are to take it in all te appurtenances belonging hereunto, and the ſteps and gradations of it, whereby this aſſiſtance and enablement whereof we ſpeak, does proceed.
Firſt, It is He who muſt inform us, and inſtruct us in that which is our duty, which muſt inlighten out dark underſtandings in this particular; for we are naturally ſo blind of our ſelves, as that we are unable to diſcern it. That which we do not know, we cannot do: But he hath ſhewn thee, O man, what is good, and what the Lord requireth of thee, Mic. 6.8.
Secondly, It is he alſo that muſt admoniſh us, and remember us, and put us in mind. For the doing of thing which is our duty, it is not enough for us onelyonly habitually to know that ſuch a thing is to be done, and is required of us; but likewiſe we muſt actually think of it at ſuch a time as it is required; for we have many other things beſides to think of, at leaſt which we do not think of at ſuch time as we ſhould think of them, and ſo are apt to forget it, and thereupon to fail in it. Now Chriſt, he alone is able to ſupply this defect in us, and, as the Apoſtle Peter ſpeaks, to put us always in remembrance of theſe things, though we know them, and have ſome general foreſight of them. We are not ſufficient of our ſelves to think any thing as of our ſelves; but our ſufficiency is of God, 2 Cor. 3.5.
Thirdly, It is he alſo, who when we are fully convinced and perſwaded of what is to be done, and when we are alſo remembred and put in mind of doing it, muſt alſo give us reaſons for the doing it, an heart, and will, and inclinations to do it, which of our ſelves we have not. Therefore without Chriſt we can do nothing which is good, becauſe without Chriſt our minds are wholly averſe from good, and have no propenſity or diſpoſition to it. Yea, though we have already ſome proportion of ſaving grace in us, whereby our wills are changed and reformed; yet, together with it, we have many averſneſſes and indiſpoſitons remaining in us, which muſt be removed and taken away from us; and thoſe propenſities to good which. are in us are very ſhort and imperfect.
Laſtly, It is he alſo who (as I have ſaid all this while) muſt give the act and deed it ſelf, and make us to walk in his ways, as the Scripture expreſſes it; at leaſt, who muſt make us perſiſt and hold out in them, without whom we cannot do it: So that the Beginning, and Progreſs, and Continuance, and Perſeverance of every good work which is in us, or done by us, it is indeed wholly from Chriſt. And this is the Information which we may receive from this Doctrine before us, conſidered at large.
Now beſides this, there are divers particular Hints which are here obſervable of us.
Firſt, Seeing it is ſo, that without Christ we can do nothing, but that all our Spiritual power and ability to any good whatſoever lies in him; we may then from hence take notice of the difference betwixt the ſtate of Innocency and the ſtate of Recovery; betwixt our ſtate and condition once in Adam, under the firſt Covenant, the Covenant of Works; and our ſtate and condition in Chriſt, under the New Covenant, the Covenant of Grace: for there we had our strength in our ſelves, and our happineſs within our own compaſs, and an ability of doing good by a Power of our own; but here now it is otherwiſe, it is not in our ſelves, but in Chriſt, which is our Mediator, and hath undertaken all for us. And this, it is not any thing the worſe for us, but rather the better; and the better, becauſe it is the ſurer: Whiles our Grace was in our own keeping, it was capable of being loſt; Adam, he was now ſuch a Spring of Grace as was quickly ſtopt, yea, dried up; yea, but Chriſt now is ſuch a Spring, as whoſe waters fail not, but are daily and continually running: A Fountain always open to the houſe of David, and to the inhabitants of Jeruſalem, as we find him to be called, Zech. 13.1. from whence we daily fetch ſupply in all our Spiritual wants, and the defects which are at any time in us; which is very ſatisfactory.
Secondly, We ſee here what's the reaſon, why two ſeveral Chriſtians being both under the ſame means of grace, the one with the other; yet one of them thrives and improves in grace, the other gets little good or benefit at all. This difference lies not in the Miniſters or means of grace themſelves, for they are ſtill one and the ſame; but it lies in the different concurrence of the Spirit of Chriſt with them, which he is pleaſed to vouchſafe to the one, and not to the other.
Thirdly, We ſee here alſo the reaſon of that difference which is in Chriſtians, as to themſelves in this particular, why not onelyonly one Chriſtian does prove more lively and active than another; but likewiſe why the ſame Chriſtian does ſometimes ſo much differ from himſelf, when-as ſometimes the leaſt blaſt and wind of temptation ſhakes him, whiles at another time greater tempeſts and ſtorms do not prevail againſt him; why ſometimes he is more lively, and vigorous, and cheerful in duty; at another time more dull and melancholly: Here's the reaſon of it, becauſe without Chriſt they can do nothing.
The third and laſt Application of this preſent point in hand, is by way of Exhortation and Excitement; that ſeeing without Christ we can do nothing, therefore that we would repair to Chriſt for his aſſiſtance and enablement of us in every thing which is to be done by us: Let us not go about any Spiritual Performance in our own ſtrength; for if we do, we ſhall be ſure to fail and to miſcarry in it. As Samſon, when he thought to go out and fight with the Philistines, his hair was cut, and the locks of his head ſhorn, he found a diſappointment thereupon; even ſo will it be here alſo with a Chriſtian in his ſpiritual encounters; for by his own ſtrength ſhall no man prevail. It is not onelyonly the unhappineſs of thoſe who are wholly devoid of ſaving grace, and yet remain in their natural condition, that they can do nothing without Chriſt abſolutely, for want of intereſt in him; but it is alſo the condition even of the children of God themſelves, and who are at preſent in the ſtate of grace, that they can do nothing neither without Chriſt for ſuch a particular time, and in ſuch a particular duty, without immediate influence from him. Therefore, I ſay, it ſhould …each all Chriſtians for this purpoſe to have recourſe unto him.
And to encourage us ſo much the more in this buſineſs, let us conſider but two things.
Firſt, That he hath Power and Ability to help us in our addreſſes. And ſecondly, That he hath Readineſs and Will.
Firſt, (I ſay) that he hath Power and Ability to help us, and to aſſiſt us in ſuch caſes as theſe are; there's a great matter in that. For the blind to be deſired to lead the blind, and the lame the lame, there is little comfort or encouragement in that, for they muſt needs both of them fall into the ditch. Weakneſs joyn'd to weakneſs is able to do litte or nothing. Yea, but here now we have to do with Strength and Omnipotency it ſelf. Chriſt is able to help to the uttermoſt thoſe that come unto God by him. And as we can do nothing without him, ſo with him we ſhall be able to do all things.
Secondly, As he hath power to help us, and that's one encouragement, ſo he hath likewiſe Will, and that's another. For to be told that we are able to do nothing without ſuch an ones aſſiſtance, and withall to hear that it were ſuch an one as had no good will or affection for us, nor any mind at all to help us, this would be little comfort to us: But now this is here ſuch encouragement, that we do not more need his help, than he is willing to ſend his help unto us, and to concur with us, that ſo we may be the more effectually perſwaded to have recourſe to him for it.
This is done in the exerciſe of two Graces more eſpecially in us, to wit, of Humility and Faith.
Firſt, Humility, whereby we are emptied of our ſelves, and any conceits of our own ſufficiency. Thoſe that think they can do well enough by any power of their own, they will never once look after Chriſt; for ſuch is that deſperate pride and ſtubbornneſs which is in our hearts by nature, that we care not to be beholding to Chriſt more than needs; if we can any thing ſhift without him, we never care to come to him: But when we ſee that without him we are loſt, and that there is no help for us, this will make us to apply our ſelves to him as much as we can. Lay this then for a ground which is here the Doctrine of this Text, That without Christ we can do nothing.
Secondly, The Grace of Faith; let us alſo ſtir up that in us, which is that whereby we ſuck and draw from Chriſt that which is in him, and apply it, and bring it home to our ſelves. Without Chriſt we can do nothing, and without Faith we can do nothing neither, even there where Chriſt of himſelf is both able and willing alſo to do any thing for us. This is that which, like the Womans touch of the them of his garment, draws forth ſtrength and virtue out of him, both for the ſtopping of the iſſue of ſin, and for the walking in the ways of Piety. Therefore let us be ſure to exerciſe and ſet this on work; and that according to thoſe two great Myſteries which are eminent in him, his Death and his Reſurrection: Fetch by Faith power from Chriſt's Death, for the mortifying and killing of ſin in us, which is very agreeable and appliable to this purpoſe. And fetch by Faith alſo power from his Reſurre…on, in the raiſing up to newneſs of life, and to the practiſe of all the works of new obedience, which are to be performed by us.
Now further, that we may ſtill do it more ſucceſsfully, let us be adviſed on this, which is much conducing and tending hereto, and that is, That we be careful to keep in good terms with Chriſt, and to walk in all well pleaſing to him; foraſmuch as without him we can do nothing: It concerns us very much to take heed that we be no ways offenſive to him, or do any thing which may alienate his affections from us, which is the ground of his aſſiſtance of us. We ſee how it is ordinary in the affairs here of the world, ſuch perſons as men do abſolutely depend upon for all that is to be done by them, ſuch without whom they are able to do nothing which is of any concernment to them, they will not offer to diſpleaſe them of all other perſons beſides, but labour and endeavour to give all the ſatisfaction to them that poſſibly they can give: Even ſo ſhould it now alſo be with us in reference to Chriſt; we ſhould take heed of grieving him, becauſe we do all things by him, and are able to do nothing without him. The more dependant we are upon him, the more ſerviceable ſhould we be to him.
And eſpecially take heed of preſumption and rebellion againſt him; to take heed of quenching the motions of his Spirit, of turning his grace into wantonneſs, of rejecting or refuſing that help which he does at any time offer unto us, either for the ſhuning and avoiding of evil, or for the doing and working of good; for then we provoke him to withdraw his aſſiſtance from us, and to give us up to the power of Satan, and the vanity of our evil hearts When Chriſt ſhall offer to heal men, and they will not be healed; to help men, and they will not be helped; this does ſadly provoke him even to deny his help unto them, at ſuch time as they ſhall moſt of all deſire it, and ſtand in need of it.
This is a very lamentable condition if it be duly thought of, when Chriſt ſhall at any time deny men the benefit of his aſſiſtance, either the benefit of his Interceſſion, and ſpeaking a good word for them, without which they can obtain nothing in matter of requeſt; or the benefit of his co-operating grace, and effectual winning of them, without which they can do nothing neither in a way of Chriſtian and Spiritual performance. Either of theſe caſes are very ſad, and ſuch as are to be ſhunn'd by us, by giving all content to Chriſt.
And ſo now I have done with theſe words in both the ſenſes and acceptions of them, whether as to matter of Intereſt or Influence. Without me, that is, without union to me; and, Without me, that is, without aſſiſtance from me, and dependance upon me, can ye be able to do any thing which is good?