One Hundred Select Sermons, New Testament · Sermon 39
SERMON XXXIX.
Gal. 4.19.
My little children, of whom I travel in birth again, till Chriſt be formed in you.
It is the manner of all thoſe which are exact and accurate work-men, not to reſt themſelves ſatisfied at any time, with any thing which is done by them, till they have brought it to ſome perfection and accompliſhment; but where they eſſay any preſent flawes or defects in any of their work, to return to it, and come ouer it again, for the rectifying of it. And this is that which me may here obſerve in the carriage of the Apoſtle Paul to theſe Galatians, to whom he here writes; he had taken a great deal of pains with them, to convert them, and to bring them to the Faith, and to acquaint them with the knowledg of Chriſt, as we may ſee in the former part of the Epiſtle; but they partly through their own negligence and non-attendency, partly through Satans malice, and the ſeducement of falſe-teachers amongſt them, were much apoſtatized and departed from the Truth, in intermingling the Goſpel of Chriſt, with the Law and Ceremonies of Moſes, from whence the very Characters of Chriſt, were as it were defaced and and obliterated in them. Now St. Paul in this Scripture beſore us, does here ſignifie his endeavours towards them, for the reducement and recovery of them, and the reſtoring of this Image of Chriſt in them. My little children of whom I travel in birth again, till Chriſt be formed in you. This is the ſcope of the Text.
IN the Text it ſelf we have three General Parts conſiderable of us: Firſt, The Compellation which the Apoſtle puts upon the Galatians; and that is, little children. Secondly, The Condition in which he ſtands in reference to them, and that is, that he travelleth in birth. Thirdly, The extent of this condition; and that is, till Chriſt be formed in them.
To begin with the firſt, viz. The Compellation. My little children. Now this it hath a double notion or Emphaſis, which may be faſtened upon it: Firſt, An Emphaſis of Affection. And ſecondly, an Emphaſis of Diminution: There's love and diſparagement both in this manner of Expreſſion.
Firſt, There's affection in it, even the affection of a Father to his Children, or a Mother to the fruit of her Womb; which is alſo in a good Minister towards his People; he tenders them even as his own bowels: Thus did Paul theſe preſent Galatians. Therefore, as before in ver. 12. he call'd them Brethren; ſo here now in this 19th verſe he calls them little Children. The ſame affection does he likewiſe expreſs towards ſome others, in other places; as 1 Theſ. 2.7, 8. We were gentle among you, even as a nurſe cheriſheth her children: So being affectiontely deſirous of you, we were willing to have imparted unto you, not the Goſpel of God only, but alſo our own ſouls, becauſe ye were dear unto us. So likewiſe the Apoſtle John often in his Epiſtles uſes this phraſe to Believers of little children; all to expreſs his good-will and affection towards them; and that's one thing which we may obſerve in it here.
Secondly, As it has in it the Emphaſis of affection, as ſhewing the greatneſs of his love; ſo it has alſo the Emphaſis of diminution, as ſhewing the tenderneſs of their growth, and proficiency in Religion, who were now but of a low ſtature and degree in Chriſtianity. Thus, the word ſometimes is taken alſo in Scripture, as 1 Cor. 3.1. And I brethren could not ſpeak unto you, as unto ſpiritual, but as unto carnal, even as unto babes in Chriſt. So Heb. 5.12. For every one that uſeth milk, is unskilful in the word of rightenuſneſs; for he is a babe. In which places and the like, a weaker Chriſtian is ſet forth by the name of a babe, or little child. And ſo here now in this Text before us.
We ſhall ſee the Reſemblance made good in ſundry particulars: Firſt, From that which I mentioned before, the ſmallneſs of their growth. Little children, they are but mean of ſtature, and far ſhort of manly perfections; and ſo are weaker Chriſtians, and young beginners as to matter of Religion; they are but infants and little children, in compariſon, and therefore are to be perſwaded to attend upon the means of growth; not to ſtand always at a ſtay, but to put on, and to drive forward to perfection, as the Apoſtle Paul profeſſes of himſelf, that he was careful to do, Phil. 3.12, 13. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which, alſo I am apprehended of Christ Jeſus, &c. The contrary hereunto is that which is much to be bewail'd in divers Chriſtians; there are many which are well-grown, and old men in reference to the world, which yet are but babes, and little children in Chriſt: ſuch as the Apoſtle complains of to the Hebrews, chap. 5. verſ. 12. Who when as for the time, they might have been teachers of others, one had need to teach them again, what be the firſt principles of the Oracles of God, &c. Nay, we may go a little further than ſo; not only which for the time may be teachers, but which for the thing will be teachers, and take upon them ſo weighty a work as that is, who it they were well ſifted; and exawined, and call'd to account, would be found ſhort in the common Articles of Faith? There are many which reckon themſelves in the higheſt form of Divinity, which are in the loweſt form of Chriſtianity, as having little of the true knowledg of Christ abiding in them.
Secondly, Weaker Chriſtians are compared to little Children, as for the ſmallneſs of their growth, ſo for the ſhallowneſs of their underſtanding, and the weakneſs and feebleneſs of their digeſtion. Little children, they cannot digeſt ſtrong meats, as is before implied; no more can weaker Chriſtians ſtronger or higher truths: There are ſome Truths in Religion which weaker minds are apt to abuſe, and to pervert to their own perdition, as the Apoſtle Peter tells us ſome did with thoſe hard things in Pauls Epiſtles, 2 Pet. 3.16. They are too ſtrong and difficult for them, 1 Cor. 3.1.
Thirdly, Little children, they are froward and apt to be complaining in regard of the tenderneſs which is in them; a ſmall matter troubles them: and ſo it is with weak Chriſtians, there's a peeviſhneſs and moroſity upon them, from whence a little thing moleſts them, and ſoon puts them out of frame.
Fourthly and laſtly, as moſt pertinent to the Text. Little children, they are not long in a mind, they quickly change and alter their opinions; and ſo it is with weaker Chriſtians: It was ſo in particular with theſe Galatians, for which the Apoſtle indeed does here call them little children; they were ſoon removed from him that had called them, &c. chap. 14. Upon this account does the Apoſtle alſo expreſs himſelf after this manner to the Epheſians, That we henceforth be no more children toſſed to and fro, and carried about with every wind of doctrine. Take little children and ye may turn them which way ye will; and that which to day they play with, to morrow they are ready to caſt away: The ſame deſpoſition is there in weaker Chriſtians, both in regard of Teachers and Doctrines; thoſe Teachers which for the time they admire, within a while they have enough of them; and thoſe Doctrines which now they imbrace, ere long they'l be of a contrary mind and judgment to them. But ſo much of the firſt thing here conſiderable, which is the Title or Compellation, Little children, &c.
The ſecond is the condition in which he ſtood, in reference to them; and that we have in theſe words, of whom I travel in birth again. Wherein two particulars more: Firſt, The ſimple Propoſition of it, I travel in birth. Secondly, The additional Reiteration, I travel in birth again.
For the firſt, The ſimple Propoſition: The Apoſtle ſays he travels in birth with theſe Galatians; where having before call'd them little children, he ſtill continues the metaphor about them, by reſembling and comparing himſelf to a travelling woman; and ſo upon occaſion he is made all things to the people of God; ſometimes a ſpokes-man to betratb them, 2 Cor. 11.2. I have eſpouſed you to one husband, that I might preſent you a chaſt virgin to Chriſt; ſometimes a Father to beget them; 1 Cor. 4.15. For in Chriſt Jeſus I have begotten you through the Goſpel; ſometimes a Nurſe to cheriſh them, 1 Theſ. 2.7. We were gentle among you, even as a nurſe cheriſheth, &c. ſometimes a Mother to bear them, My little children of whom I travel in birth. And this latter is that which we are now to conſider of at this preſent time. Here's that wonder which the Prophet Jeremy ſpeaks of, of a man travailing with child, in Jer. 30.6. The Apoſtle Paul here aſſumes it to himſelf, but he does not reſtrain it to himſelf; he does by this expreſſion ſignifie the condition of the Miniſterial employment, eſpecially in the hands of thoſe which are faithſul in it: it is like the travel of a woman in child-birth, of whom I travel in birth. There are three things eſpecially, which are obſervable in a travailing woman, and each of them appliable to a Minister and Paſtor of ſouls. Firſt, Senſe of pain. Secondly, Deſire of delivery. Thirdly, Fear of miſcarriage.
Firſt, senſe of pain. There's pain amd labour in travel, ſo great, as that other things which were painful, are ſet forth and reſembled by it in Scripture; and a woman, when ſhe is in traved, we ſay, ſhe is in labour, as if there were no labour to ſpeak of, but only that. Now this is alſo conſiderable of us in the work of the Miniſtry, howſoever ſome may count it, and others may make it, yet in it ſelf (and in the conſcionable diſcharge of it) it is a laborious work. And accordingly we ſhall find it in Scripture expreſt in ſo many terms, 1 Cor. 3.9. We are labourers together with God, 1 Cor. 15.10. I laboured more abundantly than they all, 1 Tim. 5.17. They that labour in the word and doctrine. Still the work of the Miniſtry is repreſented and exhibited to us as a buſineſs of pains and labour: and ſo indeed it is. Indeed, it is ſo differently, to a difference and variety of perſons, as it is in the other kind of travel and bodily child-birth; ſome have an eaſier pull of it than others, accordingly as it pleaſe God to be aſſiſtant to them, as it is noted of the Hebrew-women, Exod. 1.19. So here in this ſpiritual travel, according to different gifts and inablements, the labour is different; but yet all, who are that which they ſhould be, have their ſhare in this pain and labour. This as it is a good Meditation to Miniſters themſelves, to teach them with what thoughts to enter upon ſo weighty an employment; ſo it is alſo a good item to people, how to carry themſelves towards them, even by knowing them that labour amongſt them and admoniſh them and to eſteem them very highly in love for their works-ſake, as the Apoſtle Paul makes that uſe himſelf of it to the Theſſalonians, 1 Theſ. 5.12, 13. We ſee what cauſe we have to bear a tender affection to the true Miniſters of Chriſt to pity them, and to pray for them; even as we would for a woman which is drawing near the time of her travel, ſo ſhould we for thoſe which are understanding ſuch a great work as this is, even ſeek to God earneſtly for them; eſpecially conſidering that it is for our ſakes, and in reference to our good that it is undertaken by them, That's one thing which is conſiderable in this reſemblance of the work of the Miniſtry to travel, viz. ſenſe of pain. The ſecond is deſire of delivery. A travelling-woman ſhe longs to be eaſed of her burden with which ſhe goes, and waits for the times of her redemption and freedom from it; and ſhe has a great desire to bring forth what ſhe carries into the world. So also had the Apostle here of doing good to theſe Galatians; he was with child till he had wrought ſome what upon them, and brought them into a good temper of ſpirit. This is another thing obſervable in a good Miniſter, from whence he is ſaid to travel in child for thoſe which are committed unto him. Thus Rom. 1.11. I long to ſee you, that I may impart unto you ſome ſpiritual gifts. So 1 Theſ. 2.8. He does deſire their ſpiritual improvement above any thing elſe in the world, and is unſatisfied till it be in ſome meaſure effected and brought to paſs. As thoſe which are big with any error, and new fancy or conceit; ſo thoſe which are big with truth; Act. 4.20. We cannot but ſpeak, &c. So Elihu in Job 32.18, 19, 20.
Thirdly, Which is alſo pertinent hereunto, there's aſso fear of miſearriage; this is that which accompanies travelling, not only for the mother, but for the child, leſt that ſhould prove imperfect or abortive, or have ſome miſchief happen unto it. So was Paul for theſe Galatians, he was fearful and jealous over them, as he tells them in the next verſe to the Text, verſe 20 of this Chapter. So 2 Cor. 11.2. So 2 Cor. 12.20. I fear leſt when I come, &c. I ſhall not find you ſuch as I would. I ſtand in doubt of you; or, I am perplexed for you, foreign. This is the temper of a faithful Past or to be in an holymanner anxious and …llicitous for the ſpiritual welfare of thoſe which belong unte him, leſt they ſhould miſcarry under his Miniſtry, and prove as the untimely birth of a woman; and ſo his labour ſhould be in vain amongst them. This St. Paul was eſpecially careful of both here and elſewhere.
And the like affections are to be purſued alſo by all others which are in the ſame ſtate and condition with him; to have the like mind and diſpoſition in us. It is more of worth than many other excellencies and qualifications beſides. But ſo much for that, viz. the ſimple Propoſition, I travel in birth.
The next is the Additional Reiteration. Again, foreign. This is an enlargement of the former, and which puts a greater emphaſis upon it: A woman when ſhe has travelled once ſhe would be loth to travel again of one and the ſame child; but Saint Paul did thus of the Galatians (in a ſpiritual ſenſe) he travelled of them in birth again. This is meant in regard of their Apoſtacy and declining from the truth, which they were now guilty of, as he had ſhewn all along in this Epestle. He had taken pains to bring them to the Faith, and to convert them, whether from Paganiſm or Judaiſm; and they now returning to their former ways from whence they were drawn, put him to a ſecond piece of pains and labour with them. Even as much if not a great deal more than he had already ſuſtained for their ſakes. From whence we may obſerve thus much, That imperfect and uncertain Christians they put their Miniſters to twice as much pains and travel as they need to do for them, of whom I travel in birth again. St. Paul when he had thought he had done with theſe Galatians, and ſufficiently ſetled them in the Truth, yet he was now fain to come over with them again, and ſettle them further. Monica the mother of Austin, ſhe ſaid, ſhe travelled twice with her children, and that the last was worſe than the firſt. Her meaning was this, that the fears which ſhe had in her ſelf in reference to the miſcarriage of their ſouls were more than the pains which ſhe endured in reference to their being born into the world. But St. Paul ſaid he travelled here twice with theſe Galatians in a ſpiritual ſignification, as being troubled now to reduce them as before he had been troubled to convert them, and bring them on to the Faith.
The conſideration of this Point ſhould make us to give more earneſt heed to the things which are ſpoken, as the Scripture adviſes, Heb. 2.1. We ſhould be the more grounded and confirmed in Religion, even upon this account, that ſo as we may prevent a great deal of evil which may otherwiſe happen to our ſelves; ſo alſo pains which may otherwiſe fall upon our teachers and inſtructors in this behalf, which we ſhould be tender and regardful of, that we do not put them to more trouble than is neceſſary for us: careleſs hearers make their preachers to travel again; and theſe after-throws are many times worſe than the former.
We may moreover in this paſſage take notice of the Apoſtles conſtancy and aſſiduity in his Ministry, that he was not preſently put out of heart from the declinings of theſe Galatians, ſo as to remit all kind of labour and pains towards them; but he applies himſelf to them again for their edification. This is another thing which is alſo deſirable and commendable in us which are Miniſters, as to the diſcharge of our Ministerial employment, to ſet to it again and again; and if we prevail, not at one time, to ſee what we can do at another. Precept must be upon precept, and line upon line; and one inſtruction in the neck of a former. There are ſome who if they perceive not their Doctrines to take preſently, are ready hereupon to give over, and to try no more; becauſe this Travelling hath ſome pain in it, therefore they will not come to it again. But St. Paul was otherwiſe affected, and gives them another pattern and example in this preſent Scripture before us, of whom I travel in birth again. There are the ſeaſons and opportunities in the Miniſtry as well as in any thing elſe, which are to be obſerved by us, ſo that what is not acceptable now, hereafter may be very effectual; therefore it ſhould not be grievous to us to mention the same things again as there's occaſion for it. That ſervice or doctrine, or admonition which at one time ſeems flat, and to have no great matter in it, at another time may have its full force upon thoſe minds to which it is preſented. And ſo you have alſo the ſecond General in the Text, which is the Apoſtles condition in which he ſtood, &c. Of whom I travel, &c.
The third and laſt is the Extent, Ʋntil Christ be formed in you. This expreſſion ſeems to be a little preposterous, for formation it is not after travel but before it; therefore we muſt take it according to diſcovery; though the formation it ſelf be before travel, yet the diſcovery of it is afterwards; we know not of what form or faſhion any child is till it be brought forth.
This then is the Apoſtles meaning, I am not ſatisfied in the pains I have taken about you, till I ſee ſome good effect of it in your converſion. As a woman if ſhe brings not forth a perfect child, ſhe is not ſatisfied in her travel, even ſo the Apoſtle here ſpiritually. Nothing ſeems to be done where there is any thing leſt undone, is a maxim in the Civil Law.
Whoſoever is not a true Chriſtian, he is a monster as to theſe ſpiritual Parturitions; as a woman if ſhe bring not forth a manchild it is nothing, though it were another creature in perfection.
Till Christ be formed in you. It is Partus in ſpecie, the word that's the incorruptible ſeed as the Scripture calls it, which hath this Vim plaſticam in it, Jam. 1.18. By the word of truth he begat us of his own will. 1 Cor. 4.15. I have begotten you through the Goſpel. And 1 Pet. 1.23. Being born again, not of corruptible ſeed but of incorruptible by the word of God, &c.
Now this it may be conſidered of us two manner of ways: Firſt, simply, as it lyes in it ſelf: Secondly, Relatively in its connexion with that which went before. According to the former conſideration of it, ſo it ſhews us what is eſpecially required in Christians; according to the latter, ſo what eſpecially in Ministers.
Firſt, To look upon it abſolutely and ſimply, as it lyes in it ſelf, Till Christ be formed in you.
And here again it does carry a double ſenſe with it; either firſt, as it does imply an eſſential perfection; or ſecondly as it does imply a gradual. Take it as an eſſential perfection, ſo, Till Christ be formed in you; that is, till ye be true Christians, ſuppoſing them as yet unconverted, and in a ſtate of nature. Take it as a gradual perfection, ſo, Till Christ be formed in you; that is, till ye be eminent and compleat Chriſtians; ſuppoſing them new begun to be converted, though as yet in a ſtate of imperfection.
Firſt, Take it as a perfection eſſential, Till chriſt be formed in you, i.e. till ye be true Chriſtians, and really brought home to God. By which expreſſion we ſee wherein the work of true Converſion and Regeneration does indeed conſiſt, and that is in having the image of Chriſt ſtampt upon us, and in his being part for part faſhioned in us. There's tow things at once in it, and both of them worthy our obſervation: Firſt, It is not any forming which will ſerve the turn, but the forming of Chriſt, by laying an Emphaſis upon the Perſon. Secondly, It is not Chriſt in any ways conferred upon us neither, but Chriſt ſo far forth as he is form'd by laying an Emphaſis upon the Conveyance.
Firſt, (I ſay) it is not any forming which will ſerve the turn, but the forming of Christ; this was that which the Apoſtle lookt at in them above any thing elſe, and which was moſt of all to be lookt after by themſelves. There are other formings and faſhionings ſometimes, which the world has an eye uoto; it is called a conforming to the world, Rom. 12.2. oppoſite to this transforming, but ſuch as do not make men more acceptable in the fight of God. I'le name ſome of them to you by way of illuſtration.
As firſt, Bodily proportion, the ſhape and lineaments of the outward man, to have theſe formed in them, this is a great matter with the world, and that which many look upon as the greateſt ornament and accompliſhment to them, Corporal beauty. But this is ſuch, which though conſidered in it ſelf be a good natural bleſſing, yet it makes not any to be of the greater account with God himſelf; where Chriſt is not formed, the greateſt beauty is no better than deformity and uglineſs it ſelf.
Secondly, Natural Parts and Abilities of mind, they are alſo much regarded by the world; and go very far, eſpecially where the profeſſion of Religion is joined with them, they will carry a very great ſhew and appearance even of Grace it ſelf, although being very far diſtant and different from it. But all theſe come ſhort of the true mark. It is not what wit any have, but what goodneſs and ſpiritual favour. The greateſt Wits unſanctified do the greateſt miſchief. And let mens judgments and natural understandings be never ſo ripe and pregnant in them, yet if they be not moulded by the spirit of Chriſt, and faſhioned to him, they will prove but very defective, yea very deſtructive.
Thirdly, Civil and Moral Accompliſhments, they are ſhort here likewiſe, and are here ſignified as inſufficient whiles there's mention made of the forming of chriſt. There Galatians they were ſome of them very much for the Jewiſh Rites and Obſervations, and did place great perfection in them, thereby derogating and diminiſhing, and detracting from the honour of the Goſpel; but Paul was not ſatisfied with them in this particular, nor would not have them ſatisfied in them, themſelves, he deſires Chriſt (and none but he) might be formed in them.
The Reaſon hereof is this, Becauſe it is he alone in whom God is well pleaſed with us, as having fully ſatisfied his Juſtice for us: He hath made us accepted in his Beloved, Epheſ. 1.6. So much therefore as we have of Chriſt in us, ſo much amiableneſs and lovelineſs there is in us, and ſo far forth is God delighted in us. It is Chriſt, not Adam; it is Chriſt not Moſes; it is Chriſt, not Plato, or Ariſtotle, or Seneca, or any of thoſe people.
Therefore let this be that which we all eſpecially endeavour after, to have as much of Chriſt as we can, whatever we have elſe, and to think that no perfections without him will be ſufficient for us, whether of wit or wealth, or beauty, or honour, or any worldly accompliſhment whatſoever. Chriſt is much out of eſteem in the world now in theſe days, but there's a day a coming which will advance him to us. That's one thing we may take notice of, the Emphaſis laid upon the Perſon, it is nothing which will ſerve the turn but Chriſt.
The ſecond is as laid upon the Conveyance. It is not Chriſt under any Diſpenſation, but as formed in us. It is not Chriſt as he is barely known or preacht, or profeſt, or any ſuch, but as faſhioned and formed. This is that (as I ſaid) wherein the true and proper nature of converſion and regeneration does conſiſt, in having the Image of Chriſt ſtampt upon us, and himſelf part for part faſhioned in us. Look as in nature the child has part for part anſwerable to its Parents, ſo in Grace has a Believer to Chriſt, from whence he is ſaid to be formed in him: Of his fulneſs we all receive grace for grace; Joh. 1.16. As we have born the image of the firſt Adam, ſo we muſt bear alſo the image of the ſecond, 1 Cor. 15.49. Every natural man he has the former form'd in him, and ſo muſt every ſpiritual man have the latter.
For this reaſon is the work of Regeneration ſet forth in thoſe in whom it is by the expreſſion of a man, the new man, and the inward man, and the new creature, and the like; becauſe that. Grace it does convey it ſelf quite throughout in every part; ſo that as we are wholly defiled with ſin, ſo we are wholly alſo renewed by the ſpirit; and as Adam has tainted us wholly, ſo has Chriſt wholly repaired us.
To open this phraſe a little more particularly and diſtinctly to us, Of Chriſts being formed in us; We may take notice of theſe things in it as pertinent unto it: Firſt, Here's the ſubſtantiality of Grace, that it is a real and ſubſtantial thing in us, it is not a meer fancy, or notion, or matter of conceit; but ſuch as has a bottom with it; when we become true Chriſtians, Chriſt is formed and framed in us. Look as there's a great deal of difference betwixt a Tympany or Mole, or falſe conception, and a true birth; ſo is there likewiſe a great deal of difference betwixt a meer formal profeſſor and a true believer; for the former hath only as it were the picture and ſhadow of Chriſt upon him; the other hath Chriſt formed in him. So that as Chriſt ſometimes replied upon his Diſciples, when they took him for a Ghoſt or Spirit, Luk. 24.39. Behold (ſays he) my hands and my feet, handle me and ſee, for a ſpirit hath not fleſh and bones as ye ſee me to have. Even ſo may a true Chriſtian ſay to any one that ſhall queſtion his condition, and take him for a meer image or counterfeit in Religion: Behold and ſee if it be not thus and thus with me! He has fleſh and bones as it were appearing in him, there's Chriſt in all his lineaments to be ſeen upon him, and Grace it enters (as we may ſo ſpeak) into the ſubſtance of him. He is in deed and good earneſt that which he makes ſhew of, and ſeems to be. We are created in Chriſt Jeſus unto good works, as it is in Epheſ. 2.10.
Therefore let us according hereunto examine and ſearch our ſelves, ſee what truth of Religion there is in us. There's many which have a bare outward profeſſion and title, but that is all; they have a form of godlineſs, as form is taken for outward appearance, but they have not Godlineſs formed in them, as form is taken for the inward ſubstance. Grace it is not thoroughly rooted and incorporated into them, which is here implied that it ought to be. Now as long as it is ſo with them, they cannot be that which they ſhould be: whiles Chriſt is ſaid to be formed, hereby is denoted the ſubſtantiality of Religion.
Secondly, The enlargement and ſpreading of it, as running all along (which I intimated before) through the whole man. He that is a true Chriſtian he has every part ſanctified in him, (he which has not he is no better than a monſter.) Chriſt has ſomewhat of every thing in him, eyes and ears, and tongue, and heart, and all: The Apoſtle Paul elſewhere expreſſes as much unto us, Rom. 6.19. For as ye have yielded your members ſervants to uncleanneſs, and to iniquity unto iniquity: even ſo now yield your members ſervants to righteouſneſs unto holineſs. Your members ſervants to uncleanneſs and to iniquity, there's the old man formed in them, and defiling every part of them: your members ſervants to righteouſneſs and holineſs, there's the forming of Chriſt. So 1 Theſ. 5.23. Sanctifie youwholly, &c.
Thirdly, Here's alſo Activity and Operation, Till Chriſt be formed in you; that is, till you be animated by Chriſt, as producing the actions of ſpiritual life in you. Whoſoever is a true Chriſtian, he has Chriſt living and acting in him more or leſs, and he brings forth anſwerable fruits unto Chriſt. There's an foreign, a ſupply of the ſpirit of Chriſt, Phil. 1.19. which does actuate him, and put him forward; Religion is an inward buſineſs; Chriſt in thoſe which are his members, does exert and draw forth Grace in them.
Laſtly, Here's alſo permanency and inherence: whiles Chriſt is ſaid to be formed in us, hereby is ſignified our conſtant abode and continuance in him, and his in us; that as the forms of things they are unſeparable and unremovable from the things themſelves which they are forms unto; ſo is Chriſt and the Grace of Chriſt from the heart of a Chriſtian, and he cannot ſin with a total Apoſtaſie or falling away from Chriſt, becauſe the feed of God remaineth in him, as the Apoſtle John tells us, 1 Joh. 3.9.
This is the difference now betwixt true and ſound Chriſtians and other men: Take a worldly perſon, and he is joined to Chriſt by common profeſſion, as bearing his name upon him, but he is not knit and united to Chriſt by faith, Chriſt has no ſettlement or foundation in him: but for a true believer he is as it were bone of his bone, and fleſh of his fleſh. He is incorporated and ingrafted into him, and formed in him. And becauſe he is ſo, therefore he is ſure never to depart, or to fall away from him.
From all which conſidered by the way, it will appear unto us whence all thoſe miſtakes proceed which are ſometimes in the world, concerning the Doctrine of Perſeverance, and the Saints ſtanding or falling in point of Grace, it is from hence, that the nature of true Grace and Converſion is not rightly either underſtood, or at leaſt conſidered and thought upon; which if it were, it would ſoon put an end to ſuch-like diſputes as theſe are, and of it ſelf determine them to us. As long as men ſhall look upon Religion as a thing meerly taken up, it is no wonder that they ſhould conclude a departure and falling away from it; but when they ſhall conſider that it is ſetled and rooted, here they will not eaſily yield to a poſſibility of loſing of it; whatever is natural it is conſtant and permanent in the ſubjects of it; and ſo it is …ere with Grace, which is as it were a ſecond nature; you may as ſoon ſeparate light from the Sun, or heat from the fire, or life from the ſoul, as you may do Grace from a Chriſtian heart in which it is wrought, and riveted, and imprinted, and tranſformed into it. Thus you ſee how many things are at once included in this expreſſion of Chriſts being formed in us.
But here it may be further demanded how far forth and in what manner this is done? in what reſpects did the Apoſtle undeſtand that Chriſt ſhould be formed in theſe Galatians, and ſo conſequently in all other Chriſtians? To this I anſwer in two eſpecially: Firſt, In reſpect of the Doctrine of Chriſt, that they ſhould be moulded and formed into that. And ſecondly in reſpect of the Spirit of Chriſt, that they ſhould be alſo wrought upon and faſhioned by that.
Firſt, In reſpect of Chriſts Doctrine, that they ſhould be moulded and formed into that; this is one manner of way in which Chriſt was to be formed in them. For this was that now which they were in a great meaſure departed from, they had forſaken the Doctrine of Chriſt, through the ſeducement of the falſe Teachers amongſt them, and were returned to the Law of Moſes, which they did expect Juſtification from. Now the Apoſtle would have them to be formed and reformed in this particular. He would have them to be well ſetled and confirmed in Evangelical Truths, and the Doctrine of the Goſpel of Chriſt. This was that in the firſt place which we may here conceive as commended unto them; ſo it concerns us to be in like manner who profeſs our ſelves Chriſtians, to be well acquainted and inſtructed, and grounded in all the Articles and Points of Religion, eſpecially ſuch as do more concern Chriſt himſelf. And not only to be acquainted with them, but alſo changed into them, which is a further thing here conſiderable of us to make up to us this forming of Chriſt; ſo as all the ſeveral Doctrines of Chriſtianity they may have a work upon our Hearts and Affections anſwerable and ſuitable to the nature of the Doctrines themſelves. Thus Rom. 6.17. Ye have obeyed from the heart that form of Doctrine which was delivered unto you. In the Greek it is, into which ye were delivered, foreign. This was the commendation of the Romans, that as the Evangelical Doctrine was delivered to them, ſo they alſo were delivered to it; that is, changed and transformed into the nature and condition of it, and cloſing and complying with it. This is the duty of all others beſides. We ſhould not only hear the word to hear it, and notionally to diſcourſe of it, but we ſhould hear it that we may obey it, and practically conform our ſelves unto it. That's the firſt Explication of this forming of Chriſt in us, as it does relate to the Doctrine of Chriſt.
The ſecond is as it does relate to the Spirit of Chriſt, Till Christ be formed in you; that is, till ye are made conformable to Chriſt, having the ſame mind and ſpirit in you which was firſt in him. This is another thing which the Scripture urges upon us, and makes mention of to us; as Rom. 8.29. For whom he did foreknow, he alſo did predeſtinate to be conformed to the image of his Son. Chriſtians they muſt be conformed to Chriſt, and made like unto him; this is to have him formed in them. Now this conformity it is of two ſorts (as the Scripture exhibits it,) Firſt, A conformity of diſpoſition; and ſecondly, Of converſation.
Firſt, Of Diſpoſition, That we be like affected as he was: Let the ſame mind be in you which was in Christ Jeſus, Phil. 2.5. So 1 Cor. 2. ult. We have the word of Chriſt. Chriſt he is to have an influence upon the framing and faſhioning of our ſpirits: And that again in two Particulars: Firſt, In a conformity to his Death; and ſecondly, in a conformity to his Reſurrection. In a conformity to his Death; ſo we have it in Phil. 3.10. That I may know him and the fellowſhip of his ſufferings being made conformable to his death. How are we made conformable to his Death? when as namely his Death proves effectual to the killing of ſin in us, and the mortifying of corrupt affections in our hearts. Thus alſo, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin; for he that is dead is freed from ſin. Then for the conformity to his Reſurrection, that is, when we do partake of a quickening power from Chriſt to enliven us in all holy performances. Thus Rom. 6.4, 5. Therefore we are buried with him by Baptiſm into death, that like as Chriſt was raiſed from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſs of life. For if we have been planted together in the likeneſs of his death, we ſhall be alſo in the likeneſs of his Reſurrection So much of the firſt conformity to Chriſt, viz. the conformity of Diſpoſition.
The 2d is the conformity of converſation to others; when as we walk as Chriſt alſo walked, 1 Joh. 2.6. And Chriſt is formed in our courſe, that is, made conſpicuous to others from our carriage and behaviour. What the carriage and behaviour of Chriſt was, we have at large laid down to us in the Goſpel, which is the Hiſtory of his whole Life, declaring how he ſtill went about doing good, where ever he came; how full he was of meekneſs, and ſweetneſs, and gentleneſs, and compaſſion, and yet with it an holy zeal alſo againſt ſin, and ſinful perſons. Now what's the reſult of all to us, as we ſhould improve it, but that accordingly in our ſeveral opportunities we ſhould conform unto it; that as he became like to us, ſo we alſo ſhould be made like unto him. If we would know how this may be done by us, I know no better way for it, than by looking upon Chriſt, as he is there repreſented unto us: We know what a force there is in ſight to work upon the imagination, as in cattel when they conceived upon the beholding of the party coloured rods, and had lambs ſuitable thereunto. But there's a ſtronger power in the eye of faith beholding Chriſt, as he is propounded in the Goſpel, to change us and to make us like unto him. Therefore ſays the Apoſtle elſewhere, We all beholding as in a glaſs the glory of the Lord are changed into the ſame image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. The ſight of Chriſt in the Goſpel is transforming, and has a power to change and aſſimilate thoſe that exerciſe it ſuitably unto it. This is the forming of Chriſt in us, in reference to his Spirit, which is that that is chiefly here intended in this Text.
Now the Uſe and Improvement which we are to make of all this to our ſelves is to labour to find that this be ſo indeed with us; that is, that Chriſt be truly formed in us, that we partake of his bleſſed Image upon us, and his living Spirit in us; are one with him, and incorporated into him; as conſidering that nothing leſs will ſerve our turn; this is abſolutely neceſſary for us as to all purpoſes and conditions whatſoever; without this we can do nothing which is ſpiritual, or in a ſpiritual manner, we cannot pleaſe God, or be accepted of him at another day. He will no further own us, than as he ſees Chriſt inſtampt upon us. Therefore let us look to this above any thing elſe, let us not reſt our ſelves in a bare outward profeſſion and form of Religion, which has no life nor power at all in it; but let us endeavour that the life of Jeſus may be manifeſted in us, and his Spirit wrought into us; or elſe there's nothing in Religion will do us any good. We may talk and diſcourſe of Chriſts Birth and Death, and Reſurrection, and ſuch great Myſteries as theſe: but alas they will be all nothing to us unleſs we for our particulars have a ſhare and intereſt in his Perſon. What is it for Chriſt to be born into the world, except he be born in us? to be conceived and formed, and faſhioned in the womb of his mother, except he be alſo formed and faſhioned in our hearts? and we our ſelves made conformable to him, as we have hitherto ſhewn. This is that which we ſhould principally look to: Not as if there were no other forming of him but only this, as ſome would go about to perſwade us, but this is chiefly to be minded by us; ut quod in Chriſto factum eſt per naturam in nobis fiat per Analogiam, as St. Chryſoſtom ſpeaks. And ſo much may be ſpoken of this paſſage here before us, as it does denote an eſſential perfection, Till Chriſt be formed in you; that is, till you be true members of Chriſt, ſuppoſing them as yet unconverted, and in the ſtate of nature.
The ſecond is as it does denote a Gradual perfection, Till Chriſt be formed in you; that is, till ye be exact and compleat Chriſtians, ſuppoſing them in the way to converſion, though not fully reacht unto it. And here there are two things eſpecially conſiderable of us; the one is the different ſort and rank of Chriſtians; the other is the manner of proceeding in converſion, and the work of Grace in them.
Firſt, For the ſort and rank of Chriſtians; we ſee here that it is doubled, the one is formed, ſuch as have the work of Grace perfected in them, and are abſolutely regenerate; the other unformed, which have Grace begun and ſown as it were in them, but not yet come up to its maturity and perfection; of the former ſort were the believing Romans, to whom the Apoſtle gives this teſtimony, that they were full of all goodneſs, filled with all knowledg, able alſo to admoniſh one another, Rom. 15.14. Of the latter ſort were theſe preſent Galatians, to whom the Apoſtle here at preſent writes, and ſome others with them which we meet withal in Scripture; as Cornelius before the Apoſtle Peter preached unto him; and Lydia before the preaching of Paul; and Apollos till Aquila and Priſcilla took him to them, and inſtructed him in the way of God more perfectly, Act. 18.26. and the Scribe which was not far from the Kingdom of God, Mark 12.34. All theſe they were Chriſtians, and had the Truth of Religion in them, though they had not Chriſt ſo fully formed in them.
This Obſervation is requiſite and uſeful to us to a twofold purpoſe: Firſt, To order our cenſures; and ſecondly, to order our endeavours.
To order our cenſures: Firſt, That we do not break the bruiſed reed, nor quench the ſmoking flax, nor nip the early buddings and beginnings of goodneſs in any, which ſome are over-forward to do; no, but all we can to cheriſh and encourage goodneſs in any, though it may be they have not yet attained to ſuch a pitch and degree of it; for they may be towardly and coming on to Religion; they may be Chriſtians in the mould, and upon the wheels, though not wholly finiſht and wrought off. And it is our duty in that regard to be very tender of them, to own them and that good which is in them; as it is ſaid of the new wine in the cluſter, Deſtroy it not, for there is a bleſſing in it, Iſa. 65.8. We may be accurate, but not captious; diſcerning, but not diſcouraging.
Secondly, As it ſerves to order our Cenſures, ſo likewiſe our Endavours, where we ſee any as yet not formed, do our beſt that in us lyes to form them, and make them better, as Aquila and Priſcilla, loco praedicto. Thus Paul here with theſe Galatians. We ſhould help forward ſuch births as theſe are, and compleat them to them. It is an honourable and a noble work for any ſo to do, and has a great reward attending upon it. That's the firſt Point here conſiderable, viz. the double ſort and rank of Chriſtians, formed and unformed.
The ſecond is the manner and carriage of converſion, and the bringing men home to God, which is as it were by certain ſteps and degrees. As the Infant in the womb, it is firſt an Embrio before a perfect child; even ſo it is here, there are preparatory work before conſummating, and there are the working and actings of ſome Graces in us before others. As in nature, we firſt live the life of Vegetation, then of Senſe, and afterwards of Reaſon; ſo here, firſt, ther's ſight of miſery, and then there's deſire of Chriſt, and after this a cloſing with him, and imbracing of him. Therefore we ſhould no expect or look for perfection all at once, but ſtay and wait Gods leiſure in the uſe of all thoſe good means which he has appointed for us hereunto: Till we all come in the unity of the faith, and the knowledg of the Son of God, to a perfect man, to the meaſure of the ſtature of the fulneſs of Chriſt, as it is Epheſ. 4.13. And ſo now I have done with theſe words conſidered abſolutely, Ʋntill Chriſt be formed in you.
Now further ſecondly, We may look upon them Relatively, and in their connexion with thoſe which went before, Of whom I travel in birth, till Chriſt, &c. And here there are divers Points, which (if we had time) we might inſiſt upon. I'le now in theſe ſtraits but only name one or two of them to you: Firſt Here's the ſcope and efficacy of the Miniſtry, and that is Converſion and Regeneration, to beget men to Chriſt, and to form him in them. This is the End for which God hath beſtowed theſe gifts and endowments upon his ſervants, as is expreſt in Eph. 4.12. For the perfecting of the Saints, to poliſh them, and lick them over again. The Miniſtry is not only for the founding of a Chriſtian, but for the forming of it.
This is that which puts a dignity upon it, after all diſparagements; what greater honour can there be than to be inſtrumental in the gaining of ſouls, and adding to the body of Chriſt? This was that which the Apoſtle Paul boaſted of, and gloried in above any thing elſe. We ſhould like loving children help forward our parents travel, not like Ephraim, Hoſ. 13.13. stay long in the place, &c.
Secondly, We ſee here the main drift and end of a faithful Miniſter and Paſtor which he does propound to himſelf, and that is the doing of good to the ſoulsof thoſe with whom he has to deal. He does not think he has done his work till Chriſt be formed in them. He does not preach meerly to preach, but to do good by his preaching, and convert his hearers. It is not only to make them civil, but to make them godly as neer as he can, and nothing leſs. Indeed perhaps he does not always obtain it, he may loſe his labour as to the event it ſelf; take a great deal of pains, even the pains as of a woman in travel ſpiritually, and ſee little fruit iſſuing from it, but yet he deſires it, and endeavours after it, and it is that which in his own thoughts he does chiefly aim at, and propound to himſelf.
This ſhews how far it concens people themſelves to comply with ſuch deſires in this, as to help forward their own birth, Hoſ. 13.10.
And further we ſee here what not only Miniſters and thoſe which are ſpiritual Parents, but mothers and thoſe which are natural ſhould look after in thoſe they travel withal, namely, that Chriſt himſelf may be formed in their children, as that holy woman we ſpake of before, St. Auſtin's Mother, when they have travelled with them once to this purpoſe, to travel with them again. Alas! what a pitiful thing is it to be the means of bringing thoſe into the world which ſhall be enemies to Chriſt? and to ſuffer the pains of travel, that others may ſuffer the pains of hell. This Parents cannot otherwiſe prevent than by prayers and good example and education, and this they ſhould do, and ſay in the words of the Apoſtle here in my Text, with which I will conclude, My little children of whom I travel in birth again, till Chriſt be formed in you.