A Brief Discourse of Mans Estate, Discourse · Section 6
SECTION VI. Saints by Chriſt are in a very happy eſtate.
ROM. VIII. I.
There is therefore now no condemnation to them which are in Chriſt Jeſus, &c.—
WE have look'd upon man in a double eſtate: we have ſeen what he was in Gods hand, what in his own. Now we are to enquire what he is in Chriſts: Theſe words will give us a generall hint thereof. Where Three things muſt be done, (if we do well.) Firſt, the order; Secondly, the meaning; Thirdly the uſe of the words muſt be found out. For the firſt,Order of the words. they come in by way of Inference, that's confeſs'd. But whence they are inferr'd, is the queſtion.
De amiſs, grat. &c. l. 5. c. 7.Bellarmine, I remember, knits them to the 7th Chapter, eſpecially to thoſe words. [Not I, but ſin, &c.] and his conceit is this. There the Apoſtle had proved luſt, i. e. reſidexcies and dregges of Originall ſin, to be no ſin, and here he concludes, Therefore there is no matter of condemnation in Saints. But this cannot ſtand. For, firſt, the concluſion is too wide for the premiſes, if they were true; ſince other ſins may damne, though Originall ſin did not. Secondly, the Premiſes and ground are not true. Paul doth not ſay, That concupiſcence and the reliques of originall corruption are no ſins; he ſaith the contrary, over and over in that Chapter, in ſo much as Arminius cannot beleeve, that what he ſaith, can agree with a ſanctified eſtate. As for that verſe, [not I, &c.] the Apoſtle doth not diſpute, whether there be ſin or no in him, that he yeeldeth, but from what principle that ſin comes; from a principle of fleſh, not of grace. Let's ſet by this then. Ames knits theſe words to the fifth Chapter. Others to the ſeventh. Others, beſt of all, as I conceive, to the whole diſcourſe foregoing. The Apoſtle having proved our Juſtification by grace, or faith, or Chriſt, which upon the matter come all to one, and taken off ſome objections, and abſurdities in the 6th and 7th Chapters, which might at firſt ſight ſeem thence to flow, he now like a good Artiſt ſums up and infers the main concluſion; as if he had ſaid. Now then ſince 'tis cleared that Chriſt is a ruits as well as Adam, and as full of life as he was of death, and puts forth this life effectually to free us from all manner of deaths, it hence followes, Therefore there is no condemnation to them that be in Chriſt. This the order and cobarence.
Meaning of the words.Now for the words, what's meant, in the firſt place, by condemnation? Here we divide again. The Popiſh ſenſe is this, There is no matter condemnable, nothing worthy condemnation in Saints. This ſenſe we cannot receive, for then it will follow that there is nothing worthy abſolution and pardon in them: Then were they free from all ſin, for ſin, as ſin, is deadly, c. 6. at leaſt free from all mortall ſin, which the ſtate and ſtoty of David, Salomon, Peter, and thouſands more do ſufficiently confute. This therefore muſt not be it, What then? The word imports a condemnatory ſentence, as Mark 10.33. and elſewhere. There is none ſuch abides the Saints, the law is diſcharged, and diſarmed of its condemning power, as to Saints, they are removed from under it; the law borrowes its condemning ſtrength from ſin, and that's taken off as to the guilt and power of it; as the Apoſtle after ſpeaks. It is Chriſt, ſaith he, that juſtifies, who ſhall condemne? ſo then the beleeving Saints are paſſed from death, they come not into condemnation. Some objections are made by the Jeſuits againſt this interpretation. But 'tis not worth while to dwell long upon them.
Object. Firſt, This were to make the Apoſtle to ſpeak abſurdly. There is no condemnation, no hell to living Saints; who knowes not this? whil'ſt I ſee them upon earth, I am ſure they are not actually condemned in hell.
Sol. Anſwer, the Saints, (notwithſtanding this Jeer,) find it work enough to beleeve that they are not under the condemnatory ſentence of the Law: and he mought, if he had pleaſed, ſee a wide difference betwixt Sentence and Execution.
Object. I but, If Saints have ſin, they muſt needs have guilt, and that merits damnation.
Sol. It doth ſo; therefore are they freed in Chriſt, and of grace not of merit.
Object. I, but ſin, and guilt, and puniſhment cannot be ſevered.
Sol. True, not for merit, yet they may in the execution; and if they be inſeparable, why do they in their doctrine of humane ſatisfaction ſever them?
Object. I, but ſhall we impute falſhood to God? will he ſay there is no ſin in Saints, when there is?
Sol. God doth not ſay there is no ſin in them, no deſert of death, that's their ſaying, God onelyonly ſaith, that for Chriſts ſake there is no execution or actuall condemnation of them.
Object. Why but then, what's the ground and reaſon that no condemnation paſſeth upon ſuch, and of what extent and latitude is this propoſition? reacheth it to all under the Goſpell, ſince the covenant of Grace?
Sol. To all in Chriſt, to all as are in him, as once they were in Adam; that is to ſay, to all that are branches of him, and members of that body whereof Chriſt is head, and a principle of life: For to be in Chriſt, (to touch that by the way) is not onelyonly to be united to Chriſt by knowledge, ſo that we be in the faith, and Chriſtian Religion: but that we be incorporated into him, by faith and the ſpirit, united to him in love and life, ſo that we have our ſubſiſtence and dwelling in him, 1 John 3. ult. He that is thus in Chriſt is paſſed from death to life, he comes not under a ſentence condemnatory, John 3.18. and 5.24. he ſhall ſit on the bench in the day of Judgement not ſtand at the barre, there to be arraigned; but why all this, becauſe they walk aſter the ſpirit? So indeed our Countrey man Stapleton would have it, but that's againſt the whole diſcourſe of the Apoſtle in the foregoing Chapters, & that were to confound Law, and Goſpell. The Text doth not ſay, there is no condemnation, becauſe they walk after the ſpirit; he meddles not now in the concluſion with the cauſes of Juſtification, thoſe he handles elſewhere, ſome before, ſome after, but now he is upon the ſubjects, and perſons juſtified, and tells us in this place, not why they are juſtified, but who they be, and how qualiſied; or if you will, the cauſe or ground of their freedome is upon this account, becauſe they are one with Chriſt: the evidence and proof of this, becauſe they live under a new guide or Law, walking not after the fleſh, but the ſpirit. And thus for the words. Now the reſult hence is this. Doct.Saints by Chriſt, are in a very happy eſtate.
Saints in Chriſt are in a very happy eſtate and condition. That's our Point, Our renewed eſtate is as good in Chriſt, as it was bad in Adam. It is not for nothing, that Saint Paul makes this his higheſt ambition to be all in Chriſt, and nothing out of him, Phil. 3. 9, 10. or this to be the higheſt honour and commendation to be ſtyled Saints in Chriſt, Phil. 1.1. Brethren in Chriſt. Col. 1. Churches in Chriſt, in his firſt and ſecond Epiſtle to the Theſſalonians. This the higheſt dignity the beſt ſeniority; They were, ſaith Paul, before me in Chriſt, Rom. 16. 7. and 11. Our Saviour himſelf makes this the main of his Miniſtry. Firſt, to call men to him; then, to perſwade an abidance in him: and to this very end hath eſtabliſhed an everlaſting Miniſtry that thereby men might be called into the fellowſhip of Chriſt, 1 Cor. 1. 9. Nay, and into the Glory of Chriſt, and his moſt glorious priviledges, 2 Theſſ. 2.14. Now that our condition is not more deſperate out of Chriſt, then bleſſed in him, will further appear. If we conſider this eſtate, either ſingly or in way of compariſon. To begin with the latter.1. In compariſon of others
Firſt, Adams eſtate in innocency was (as we have heard) a very rich and glorious eſtate, he was heire of all the world, held all of God immediately, he was in the actuall poſſeſſion of all required Graces, and had in himſelf a power of perpetuating his eſtate in Fee ſimple upon himſelf and his for ever: a faire eſtate, but ſhort of ours now. Adam had not the heir himſelf as we have, had not ſo near an union with God as we by Chriſt; he had a good Land-lord, but not a Father by marriage; nor had he that ſecurity and warrantiſe, againſt all pretenders and claimers that we have: he held God by the hand, but God holds us. To ſay nothing of another life in heaven, which whether Adam heard of, is more then we can tell.
Secondly, the holy Angels in heaven, are doubtleſſe in a very good condition, their eſtate is free, glorious, ſure, yet ours in Chriſt our head, exceeds theirs. They are ſervants; we are members, they are the friends of the bride-groome, we the bride, they have their perſonall glory and life, but we the ſame for ſubſtance with Chriſts; Job. 17. They are near to Chriſt in place and employment, but not ſo near as we, who are fleſh of his fleſh, and bone of his bone.
Thirdly, the Saints now in heaven. are in a bleſſed ſtate, and for time have gotten the ſtart of us; yet for the ſubſtance of the matter, we have as good, as ſure an eſtate as themſelves; the difference lies in this, they are ſeiſed of it in perſon and in part, we in our proxy and head Chriſt; there we alſo ſit, Eph. 2.Eph. 2.6. neither ſhall they be perfected till we come to them. Now then to cloſe this comparative conſideration, If our eſtate in many things exceeds Adams, in ſome things the Angels, if for the main we hold pace with the ſoules now in bliſſe, having the ſame both heire and inheritance, our eſtate is certainly good; Adams was good, the Angels better, he Saints beſt, and the Saints is ours or the ſubſtance of it.
2. In a ſingle conſideration.Secondly, This further appears if …e ſurvey the thing in it ſelf, and …ook upon it in the cauſes of it. Seondly, in the ſubjects, or poſſeſſors …f it. Thirdly, in the privileges, and enefits of it.
For the cauſes of it.For the firſt, it is an eſtate of Gods …wn making. We are, ſaith the Apoſtle, of God in Chriſt, 1 Cor. 1.30, and for us is Chriſt, of God, made wiſdome, righteouſneſſe, redemption all. It pleaſed God out of the riches of Grace to take counſell with himſelf alone, how to make man, as happy, as man needed to be. And whereas before, though he had a vaſt eſtate yet was he wider then his eſtate, and thereupon ſtep'd over his bounds he was pleaſed to reſolve upon a… eſtate larger then man, even his own eſtate, Glory, Joy ſo farre as communicable, and enters him upon that even upon his Maſters Joy, as it is in the Goſpell; and Glory, as it is, 2 Theſſ. 2. Theſſ 2.14.2. And whereas man was not at firſt himſelf, but as they were once uſed to ſpeak of ſuch as were under Covert without head, God reſolved now upon a head and Guardiar Chriſt, and the concluſion is, Chriſt ſhould pay all and have all. Hereuppon the Father gives the Son, the So… gives himſelf to purchaſe an eſtate and to inſtate us in it. Now conſder what price the Father ſet upon that his Son, the Son of his love, an thence inferres the greatneſſe of th… eſtate; for what loving Father wi… part, with the life ſhall I ſay? nay, with one limb of his childe for a whole world? why, Saints in Chriſt have ſuch an eſtate as God was content to redeem with the bloud of his Son; a precious purchaſe, and therefore a precious ſtate. Conſider alſo Chriſt and his worth. He lookes upon the eſtate, when it was to be purchaſed; and when the matter was propounded to him, and ſurveyed by him, he was willing to ſell himſelf to his skin, to his ſoul to compaſſe it: now certainly, that ſtate muſt be very glorious that hath God for its founder, God for its purchaſer, God for its price.
For the ſubjects and heires of this, For the poſſeſſors of it.eſtate to ſpeak them all in one, it is Chriſt myſticall. Firſt, Chriſt, the heir apparent of all, the Kings eldeſt, the Kings onelyonly ſon. Secondly, Chriſtians, that is, the Church in one body, the Kings onelyonly Daughter, upon whom this ſtate is ſettled, by way of Joynture ſhall I ſay? or rather, Dowry: now when the King of Kings ſhall drive a match between his onelyonly ſon, who is heire of all, and his onelyonly daughter by adoption, (as the ſon by nature) as once he did between Adam and Eve, and ſettle both worlds upon them, as he did the firſt upon Adam, how can it be but that the eſtate will be very rich, and every way full? And that will appear yet further to you, if you conſider the laſt things, viz. The privileges and properties thereof.
Firſt, it is a ſpirituall eſtare, it lies not here in the dirt, For the privileges.as Adams firſt eſtate did, it lies in light, Acts 26. it is undefiled, Acts 26.23.as Peter ſpeakes. And upon that account the more excellent, becauſe it is ſo ſpirituall;… Pet. 1.4. for, of things, ſpirituals in their natures, are beſt, as moſt nearly approaching the beſt of all.
It is a free eſtate, a created senure whereto none can pretend, free from all incumbrances, all forfeitures, decayes, impoſitions, endowed with all immunities: here is freedome from the Law, in its rigour, curſe, irritation, ſting; though it remain in its directive, and detective, and corrective uſe, yet its deſtructive power is taken away; there is no condemnation, ſaith the Text. Freedome from wrath, Satan, ſting of conſcience; in a word, from all bondage. We were indeed formerly in a ſtate of vaſſallage, but the Son makes us free, John 8.Joh. 3.36.
Thirdly, it is a full eſtate; in Chriſt we are compleat, Col. 2. Yea,Col. 2.10. with the Son God gives us all,Rom. 8.32. Rom. 8. all things are ours, all perſons ours, becauſe Chriſt is ours, and Chriſt is Gods, 2 Cor. 3 ult.
It is a firm eſtate. All is everlaſting, unchangeable, unmovable, unfading: all heires, Joint heires, with Chriſt. If the ſtate ſtand good to him, it will to us: We ſhall ſpeed as he and the Father ſpeed, Joh. 17. Now the Son abides for ever, and the Daughter abides for ever, the eſtate dies to neither, and neither to other. We are heires as of the things promiſed, ſo of the promiſes themſelves, Gal. 3. ult. eſtate, and writings are all made over to us: by Chriſt we have right to all; in and with Chriſt, we are in the poſſeſſion of all, in his right, and in our name, livery and ſeiſin are given and taken. Thus you ſee the ſtate.
Reaſ. Now if you ask me a reaſon, why God hath ſettled ſuch an eſtate upon us, us beggers, us bankrupts, us traytrours? I can give you none other duplicate page duplicate page then what the Apoſtle hath given me, 2 Theſſ. 1.2 Theſſ. 1.12. the motive is, meer grace in God through Chriſt; the end, that Chriſt may be glorified in us his body, and the fulneſſe of him, who is the fulneſſe of all, Eph. 1. ult. and to be admired by us to all eternity. Or, if you will have it in Chriſts own words;Luke 12.32. Is is the Fathers pleaſure to give this eſtate, which is ſomtimes called an Inheritance, ſometimes a Kingdome, a glorious kingdome, an heavenly kingdome; Gods kingdome; Chriſts kingdome; The Saints kingdome. We will ſay no more at preſent, though much more might be ſaid tonching the excellency of this eſtate in the immunities and prerogatives thereof. We come to Application.
Ʋſe 1 To be happy, come to Chriſt.For thoſe who never yet cloſed with Chriſt, theſe muſt be exhorted, as they love themſelves, to come to him. For Motives. Conſider, Firſt, the neceſſity of ſo doing, Not onelyonly in regard of his precept, Come to me, all ye that are heavy laden, &c. but in order to themſelves; for, no Chriſt, no inheritance, Gal. 4.28. Without Chriſt no life. They dye in their ſins: he that hath, ſaith John, the Son he hath life onelyonly, he that hath not the Son, hath no life, 1 Joh. 5.12. He is the Ark, without which there is nothing but death; he is the City of refuge; you dye, if you fly not thither. Adam leaves you under ſin, ſin cals for Juſtice, and Juſtice will perſue you to the Gates of that City. Other remedy there is none, the ſecond Adam was onelyonly able to remove the hurtfulneſſe of the firſt. There muſt be Adam for Adam, as there was ſerpent for ſerpent in the wilderneſſe, covenant for covenant, grace for grace. I know ſome men talk of another paſſage diſcovered, and opened to heaven: But as Paul ſaid in another caſe, though there be Gods many, and Lords many, yet to us there is but one: to us in the word; to us in this Hemiſphere of the Goſpel there is but one way made known, one Lord, one Jeſus, one living way; and in this ſenſe alſo living as well as in others, that it never dyeth or changeth. What ſecret wayes the Lord is pleaſed to betake himſelf unto, we are not to inquire into; our rule of faith is not Gods prerogative, but his will revealed in the word. Let us ſubmit to this rule, and ſuffer our ſelves to be convinced by the Goſpel, that there is nothing but ſin, and guilt, and death, and ſlavery, and hell, out of Chriſt, but he alone is our life, our way, our truth. If we come to him, he caſts out no man; if we come not, we caſt away our ſelves.
Conſider the poſſibility of recovering our ſelves, and our eſtate, if we come to him. Herein man in his loſt eſtate is beyond Devils. Chriſt hath made him capable of Salvation. He came on purpoſe to recover him loſt, to redeem him ſold, and forfeited; and by the Goſpell to bring again to light, what was baniſhed and buryed, to wit, life and immortality. That's his buſineſſe, and hereunto he is all-ſufficient, perfectly able, as the Apoſtle ſaith,Heb. 7.25. to ſave to the worlds end, all that come to him. There is no ſtay on his part, if any thing hinder, it is from us.
Object. Oh, but we cannot come to him.
Sol. When didſt thou try? what means haſt thou uſed? what prayers? or what paines haſt thou been at? It is not want of Can, but want of Will, at leaſt it is a wilfull imporency, as Chriſt layes the charge, You will not come to me, that you might have life, Joh. 5.40. You will not ſaith he, there's the miſery; you will not come that you may have life, I offer life to your dead ſoules, you will not receive it.
Object. I, but I have not the power of willing.
Sol. Come to him that thou maiſt receive this power, he is a quickning ſpirit to ſoules, as well as bodies; and if thou unite to him, he will as eaſily raiſe thy ſoul out of the grave of ſin, Joh. 5.25. as he did the dead body, by the touch of the Prophets bones.
Queſt. But how can I come to him?
Anſw. Come to his ordinances, attend his mouth, yeeld to convictions of the word, and in private propoſe good queſtions. This the woman of Samaria did, and this maiſt thou too. And if thou wilt ſuffer thy ſelf to be drawn thus by theſe cords of love, Chriſt will in no wiſe caſt thee off. For all that the Father giveth me, ſhall come to me, ſaith Chriſt, Joh. 6.37. And for my part, I came to do my Fathers will, v. 38. And my Fathers will is this, that I ſhould loſe none, v. 39. but give life to all that ſo come, v. 40.
Conſider the certainty of ſpeeding if we do come; the eſtate is already purchaſed and ſettled, writings ſealed, and proclamation made to all;Ef. 55.1. Rev. 22.17. Ho! every one that thirſteth come and drink ſreely. It was Chriſts very errand to bring us in again; he ſtill employes his meſſengers, and invites us ſaying, Come, all things are prepared. He offers marriage with us upon eaſie tearmes; your foreskins will be dowry enough, as Saul ſaid to his Son in law; therefore come and make no more doubts; I ſay to thee, as they ſaid to the blind man, Be of good comfort, ariſe, he calleth thee. Caſt away thy ragges as he did, and ſpeed as he did, who immediately received ſight, Mark. 10.49. &c.
Object. Oh but I fear he will not accept me. It is no ſmall thing to be ſuch a Kings Son in law.
Sol. Well, try as David did in his caſe, do as Abigail did with David himſelf, David wooes her, ſhe is ſenſible of her diſtance, and acknowledgeth her unworthyneſſe, but yet ſhe followed the call, accepted the motion, and it proved a match.
Object. I, but there is one thing ſticks with me, had I like intereſt in Chriſt, as I had in Adam, I could promiſe to my ſelf as much good from this Adam, as I have received hurt from the other. But now there lye ſhrewd blocks in my way, firſt, this doctrin of particular election doth much diſcourage me.
Sol. And why ſo, I pray? Is it not more comfortable to hear, that ſome ſhall certainly be ſaved, then that it is uncertain, whether any at all ſhall be ſaved: for thus runnes the doctrine, touching generall redemption and generall (if you will ſpeak contradiction) election, viz. Notwithſtanding Chriſts death and price paid, ſalvation is ſuſpended upon mans choice, and it is uncertain what choice he will make.
Object. Object. Yea, but if we deſcend to particulars there is no particular word given out to me.
Sol. Sol. Neither is there any particular barre or caveat put in againſt thee, be thou Jew or Gentile, Bond or Free, Traytour or Felon, all is one in this caſe. There is no exception lies againſt thy nation, thy condition, thy perſon in particular. And as to that particular of Election, thou maiſt have far better aſſurance, that thou art elected, then that thou art not.
Queſt. What's to be done then?
Anſw. 1 Firſt, be ſure of this, that there is nothing but ſin and death, nothing at all of life, or righteouſneſſe out of Chriſt. None in thy good meanings, none in thy good nature, none in the meanes and ordinances of Chriſt abſtracted from his Spirit, therefore lay down all thine own, all naturall righteouſneſſe, all legall, all perſonall, with all unrighteouſneſſe; ſo farre make uſe of the Law as to fire thee out of thy ſelf, and all ſelf-conſidences, and that done look up to Chriſt,
In the ſecond place, and cloſe with his perſon, for ſo it muſt be in this marriage.Encouragement to match with Chriſt. There muſt be perſon to perſon, not perſon onelyonly to the eſtate; and for thy further incouragement, take notice what the Goſpell offers.
Firſt, for the perſon ſaving, It is the Lord our righteouſneſſe. The great redcemer, the mighty deliverer, who comes Authorized out of Zion to turn away ungodlineſſe from Jacob, Rom. 11.26.
Secondly, for the parties delivered, (for we ſay no more as yet of the deliverer) Jeſus Chriſt his Meſſage is to the poor, to the broken hearted, to the captives, to the blind, to the bruiſed, to the moſt loſt men, and to the greateſt of ſinners, Luk. 4.18. So that if thou be loſt enough, poor enough, bad enough, deep enough in hell, the Saviour is ſent to thee.
Thirdly, for the meanes where Chriſt offers himſelf, hee comes cloathed in an ordinance, in a promiſe, every promiſe is full of Chriſt, whole Chriſt, who is tendered to us in each Article, and Seal of the Covenant, and is indeed before-hand with us in Baptiſme, which at leaſt is as much as Judah's Ring and Staffe, though no arguments of Thamars goodneſſe, yet evidences good againſt Judah.
Fourthly, for the Tearmes, they are very free and gracious. Firſt, let fall all other hopes, and cry with ſome Martyrs, None but Chriſt, J. Lambert.no husband but Chriſt, no portion but Chriſt, none other Law-giver, Prophet, King, but Chriſt alone. Secondly, receive as ſole, ſo whole Chriſt, to all intents, and purpoſes of Salvation. Make him thy ruling Chriſt, as well as thy redeeming Chriſt; he becomes author of Salvation to them that obey him, Heb. 5.9. Give up thy ſelf wholly to be ruled by him, take him for better and for worſe, and the bargain is made. The eſtate paſſeth with the perſon, our broken eſtate ſals to Chriſt, he ſtands ingaged to all our debts, and his full eſtate becomes ours, all his privileges are made over to us, as were Adams incumbrances. Now then ſith you are all for good eſtates, good tenures, clear titles, labour to be thus inſtated in Chriſts eſtate, and ſay as ſhe, Give me children or elſe I dye, ſo Lord give me Chriſt or elſe I dye: and as Abraham once, What doth all this availe me, if I have no heir of mine own? ſo think thou, what will all the riches, and titles, Ʋſe 2 Beleevers ſhould keep cloſe to Chriſt.and accommodations in the world availe me, if I have never a Chriſt? and this the firſt uſe.
For ſuch as are already come home to Chriſt; Keep you well whil'ſt you are well, we ſmart yet for our firſt fall, though through grace there is ſome remedy provided againſt that; but take heed of a ſecond, if wee fall from the ſecond Adam, there's no more ſacrifice, nor ſacriſicer, no new word of Salvation, no new Chriſt; God hath ſaid, and done all that he meanes to do in order to Salvation by his Son, Heb. 1.1. Hereupon it is, that our Saviour in the Goſpel, and his Apoſtles in their Doctrines and Epiſtles, drive mainly at perſeverance in the faith once given, and call thick upon us, for perſiſting therein, for ſtanding faſt, for ſtanding out, for overcoming and continuing to the end, in this bleſſed eſtate of grace; wherein now we ſtand; and labour nothing more then to take us off, from all other Chriſts, Goſpels, Doctrines, wayes, eſtates; it is the main drift of all or moſt of the Epiſtles. For well did they ſee that a continuance was as neceſſary as an entrance; they well knew our unſteadineſſe and fickleneſſe, and how licoriſh our nature is after novelties; nor were they ignorant of Satans wiles, of perilous times to come, and therefore have they given us ſo frequent, and ſo loud warnings. Now beloved ſeeing you know theſe things before-hand, beware that you be not drawn away from your own ſtedfaſtneſs, 2 Pet. ult. Rather grow in grace, and in the knowledge of Chriſt, and herein be ſo much the more ſerious, by how much the more buſie the tempter and his agents be. Let me tell you all the Doctrines of later Editions drive moſtly at this, to wreſt you from this eſtate in Chriſt, and to create and eſtabliſh another title and tenure. Hence thoſe new wayes of happineſſe without Chriſt. Hence the revivall of our crackt title in Adam, hence the deniall of Chriſts purchaſe, hence the addition of joynt purchaſers with him, hence the adding of more ſtrings to our bow, and the ſuperadding of our righteouſneſſe to Chriſts ad corroborandum, yea and the depoſiting of all the evidences and aſſurances with our ſelves. Look to your ſtanding, and be true to your colours, Chriſt hath bought you to himſelf, and hath liſted you into his ſervice, betray not his right, who will never, never, never, as he ſaith Heb. 13. deſert you, if you flinch not from him: you know in whom you have beleeved, continue in the faith of Jeſus, as you have been taught the truth in him. Abide in the communion of Chriſt, in the grace of Chriſt, in the power of Chriſt, find all your hopes, joyes, life, ſafety, and ſubſiſtence in him alone, fetch all your ſtrength and life from him, nothing from any other, hold all of him, flye to no other title, aſcribe all to him, and, in a word, owe to him, and to him onelyonly, all wiſdome, righteouſneſſe, ſanctification, redemption, ſalvation: whole Chriſt, or no Chriſt.
Ʋſe 3 Get children into this good eſtate.Having ſecured our own eſtate in Chriſt, let's caſt (in the next place) for our friends, eſpecialy children. Worldly men, who ſee no higher then the earth, will travell with their children, whil'ſt they labour under an evill eſtate world-ward. If a childe be in depth or in priſon, they will put under ſome ragges, to pull out their Jeremy where he ſticks. This is no more then they will do, nay, then we ſhould all do, for an enemy; nay,Exod. 23.5. for an enemies beaſt, Exod. 23.5. Therefore as Saul beſtirred himſelf for his countreymen, Moſes for his, nay, David for his ſheep, when invaded; ſo muſt we much more for children thus ingulphed, and the rather, becauſe we have been inſtrumentall in their miſery. In the Law, the ſlave was to have his liberty for his eye ſpoyled: We have put out the eyes of children, and muſt indevour in way of recompenſe their liberty; and as in caſe of Juſtice, there was heretofore allotted eye for eye, tooth for tooth, &c. So now in mercy and juſtice both, we muſt labour to reſtore to our undone children eye for eye, hand for hand, ſoul and body, for body and ſoul. But how can this be done? however it ſpeed, this muſt be our endevour, and reſt we muſt not, till we have done our utmoſt to repair their eſtates. This is the common and conſtant care of all Parents, to ſee their children ſetled ſomewhere in ſome eſtate, and the quieter, and fuller it is, the more the heart of Parents is ſatisfied: now 'tis certain, that there is no comfortable, no ſecure eſtate, till they come to be ſtated in Chriſt.
But they are ſo already, Chriſtians they are ſo ſoon as Baptized.Obſject.
Sol. Sol. Sacramentally they are ſo, and that ſhould encourage us the more, becauſe God is ſo farre before-hand with us and them: but we muſt not reſt here; Outward Baptiſme, is no more then was outward Circumciſion, which was nothing without the new creature; when Chriſt is formed in thy children when thou ſeeſt in them, the eye of Chriſt, the mouth, and heart of Chriſt, Chriſts Image drawn quite over them, then are they ſafe and thou happy; till then thy feares and cares, (if thou haſt either, for their ſoules) are endleſſe, and all thy paines and coſt, are loſt upon them, if they be loſt.And how this may be done. But ſtill the queſtion is, what can I do to bring in children:
Queſt. I cannot give grace?
Sol. Sol. Do? do what is incumbent upon thee to do.
Firſt, bring them to Chriſt in the Ordinance of Baptiſme, there mourn for that curſed condition, which thou haſt brought upon them: pray that God would baptize them with water and the Holy Ghoſt.
Next, as they grow up, ſo teach them the uſe of Baptiſme, and the nature of that Covenant, whereof that is a ſeale.
At all times ſet them good copies and examples, and let inſtruction and correction be duly applyed; If thou place them abroad, have a care of ſetling them in good families, and under a good Miniſtry. This gives thee beſt hopes of Religions continuing in the family; And though poſſibly there may be an Eſau amongſt them, yet ordinarily ſome either in the firſt or next generation, prove good: however, this is the beſt ſervice thou canſt do to God the beſt thanks thou canſt return to Chriſt, the beſt work thou caſt perform to the Church and Miniſtry, the greateſt mercy thou canſt ſhew to thy poſterity, the wiſeſt way thou canſt take for thy ſelf: ſo ſhalt thou engage their hearts more to thee, Mal. ult. ſo thou ſhalt more comfortably dye, when thou ſeeſt them thus placed with, and matched to, Chriſt. A poor man may poſſibly preferre his childe by a good match, none like to this of marrying them to Chriſt. Sith then a way not onelyonly of recovery but of preferment is found out, be not wanting to God, to Chriſt, to the Publick, to your ſelves here, to your poſterity hereafter; if they may be happy, leave them not miſerable; if they may be found in Chriſt, leave them not in Satan, in hell.
Ʋſe 4 Douple inſtruction.If this ſtate in Chriſt be ſo happy, when we are thus united to him by vocation, and hold communion with him through juſtification and ſanctification, and receive perpetuall influence and ſupportance from him, then inferre hence two things.
Beware how we ſlight ſo great a privilege in others;Slight not ſo reat a privilege in others. Is any a Saint and member in Chriſt? acknowledge Chriſt in him, receive him though in ſome things differing from us, and in many things inferiour to us: have not the glorious faith of Chriſt in reſpect of perſons. If Chriſt be not aſhamed to call them Brethren, Heb. 2. If God be not aſhamed to call them children, Heb. 11.16. why ſhould we bee coy of their acquaintance? Think the ſame of every faithfull Preacher. If Chriſt own him as his Embaſſadour, and gives him the title of the Glory of Chriſt, why ſhould we ſlight any ſuch, becauſe of ſome differences or infirmities? I go further, If any Church or ſociety of Chriſtians be in Chriſt, why ſhould not we look upon them as Paul did? Grace and peace, ſaith he, be unto the Churches at Theſſalonica and elſewhere, which are in God the Father and in Chriſt the Saviour. Doubtleſſe the Church of Theſſalonica, and at Corinth had their blemiſhes, errours in ſome doctrinals, failings not a few in practicals, yet becauſe they were Churches in Chriſt, the Apoſtle ownes and honours them. The Churches of Galatia were much declined, yet Paul and the Brethren with him, look upon them as Churches of Chriſt. The ſeven Churches of Aſia wanted no faults, and thoſe of no ordinary alloy, yet are they Golden Candleſticks in Chriſts eye, and ſuch as he converſed withall. And if ſo, why ſhould we ſeparate from them; or bring up an ill report of any of them?
Queſt. You will ſay happily that you meddle not with particular perſons, you conceive hopefully of many that live amongſt us: but the thing queſtioned is, about the ſtate and conſtitution of our Churches, if that be Antichriſtian, what communion then with Chriſt?
Sol. Brethren, if there be any amongſt you, who are indeed tender, and fearfull in this caſe, I beſeech you with all the mercy, mildeneſſe, and earneſtneſſe, that I can, to lay aſide all prejudice, and ſeriouſly to conſider theſe things. Firſt, what a grievous thing it is to miſname, or miſvalue any eſtate in Chriſt. Secondly, whether you dare ſay, that none of our Churches, or of like community be in Chriſt. Study I beſeech you, what ſtates a Saint or Church in Chriſt, and what nullifies or forfeits that ſtate. Try whether you cannot find ſome footſteps of Chriſt, ſome Seales of his Miniſtry amongſt us, and if ſo, why may not that houſe and habitation pleaſe us that pleaſeth him? why may not we dwell, where Chriſt is pleaſed to dwell? Object not, thouſands of failings; the queſtion is, whether we have a true being in Chriſt, and if he be amongſt us as head, and root, why ſhould not his be acknowledged members, and branches?
But how can we partake with ſuch, but we ſhall be partakers of their ſins? Queſt.
Sol. How did Chriſt? he was daily in the Temple, and at Temple Services, amidſt the Phariſees, and other Doctors, yet no way partaker of their errours and abuſes: he inwardly diſtaſted them, and outwardly diſcountenanced them; do thou the like, and then thy preſence (being onelyonly Locall, not Morall) doth not fetch thee within a guilt.
Object. Oh but we have no power to cenſure and whip out offenders as Chriſt did.
Sol. Conſider firſt, whether any ſuch power be due to us. Secondly, whether we may take it up of our ſelves. Thirdly, whether the abuſes are ſuch, & ſo malignant, as that they will warrant a forſaking of the aſſemblies. So long as Chriſt is there, what fear of being member of that body, which hath Chriſt for its head?
Queſt. But the abuſes are of ſo high a nature, as that there is no tolerating of them.
Sol. Anſw. That's an high charge: be ſure of thy grounds, before thou layeſt ſuch an aſperſion upon a ſociety which beares the face of a Church: in judging raſhly thou maiſt poſſibly ſin againſt the generation of the righteous, therefore conſult, and conſider, and then give ſentence; for clear it is, that as we muſt not partake in ſin, nor joyn ourſelves to Harlots, ſo neither muſt we be more ſtrict, and ſevere then Chriſt himſelf: therefore drive things to an iſſue; this or that Church ſo called, either is, or is not in Chriſt. If not in Chriſt, we have nothing to ſay for it, out of Chriſt, there is nothing but death and darkneſſe; If in Chriſt, 'tis true it may be, there may be juſt cauſe of mourning, great need of reforming, but when we have done all that l…es within our power and calling to do, whether then there be ground for a divorce and deſertion, think thou of that: and think adviſedly, leſt thou condemne where Chriſt ſaith, there is no condemnation.
Secondly, let not this conſolation ſeem ſmall to us,Comfort to them that are in. Chriſt that we are taken into ſuch an eſtate. Say, though poor as to the world, ſay, a ſcorn of men, a ſlave to men, be thy eſtate as bad as Malice can make it, or Phanſie conceive it, yet if thou be in Chriſt, thou art in a bleſſed condition. Time will not now give, to ſpread before thee the particulars of this eſtate; how unworthy thou waſt of it, how freely, and yet how dearly it coſt thy Redeemer, what an infinite gulph and diſtance there is betwixt thy former, and this renewed eſtate; work theſe things upon thine own heart in private: ſay, once I was a ſlave, now free; once Satans, now Gods; once an enemy, now a childe; once a limbe of Adam, worthy to be hanged up as a traytours quarters, now a piece of Chriſt; once curſed, now under bleſſing; once for hell, now an …eire of heaven; once a damned creature, now there is no condemation; once death was terrible, the grave dreadfull, but now in Chriſt, I am more then a Conqueror. To be under Chriſt, is a great privilege, he is the Tabernacle of many coverings to ſhelter us, and our hiding place; but to be in him, to be made one ſpirit with him, And how this may be known.is to be as high, and as ſafe as we can be, and therefore enjoy that privilege.
Queſt. I, but how ſhall I know, that I am in Chriſt?
The Word tells thee, He that is in Chriſt is a new creature, Sol. 1.old things are paſs'd, the old man crucified,Cor. 5.17. 2 Cor. 5. the old husband buryed,Rom. 7. ac… princip. Rom. 7. old luſts mortified, the old world dead to us and we to it,Gal. 5.25. Gal. 2. and 5. Chapters, and we redeemed from our old converſation, 1 Pet. 1.18. Our old guides and leaders caſhiered, 1 Pet. 4.2. Eph. 2.2.—. Secondly, All things are become new, a new mind, a new underſtanding, a new heart, a new nature throughout, a new creation to all good workes, Eph. 2.10. The Holy Ghoſt formes whole Chriſt in us, the minde of Chriſt, the heart of Chriſt the tongue of Chriſt, whole Chriſt; we are under a new guide, the Spirit of God, (here Rom. 8.2.) gives Lawes, we are led by the Spirit, and walk in that Spirit, Gal. 5. 'Tis true,Gal 5.2 7. the fleſh ſometimes tranſports, and commits a rape upon us, but the Spirit is the guide and guardian of choice—Thirdly, a new aime, and end in all, as Chriſt did not pleaſe himſelf, Rom. 15.3. but ſought the publick good, ſo is it with his members in their meaſure. Briefly, all is made new, new hopes, new joyes, new feares, new delights, new deſires, all new, all eyeing Chriſt.
He that is in Chriſt, is a fruitfull branch,Joh. 15.5. Joh. 15. Chriſt hath no uſeleſſe member, every one doth its' office, bears fruit, its own fruit, in its own ſeaſon, and bears all to Chriſt; find thy ſelf thus renewed, thus pruned and made fruitfull to an increaſe of fruitfulneſſe, then we can tell thee that to thee there is no condemnation, no bondage, no curſe, no hurt, no hell: nay, we can ſay more then ſo, then all perſons are thine, all things thine, all times thine, all eſtates thine, becauſe Chriſt is thine, 1 Cor. 3.22.
Object. Object. But I have many objection… againſt all this.
Sol. Sol. Like enough ſo; the Apoſtle foreſaw that, and hath prevented thee in this, and the foregoing Chapters: for inſtance; I am a childe, ſay'ſt thou, of Adams.
Sol. Thou art ſo by nature, but by the grace of Adoption in Chriſt thou art a childe of God.
Object. Object. But I am a captive to ſin.
Sol. Sol. A captive of ſin rather then to it: ſin ſurpriſeth thee, but fore againſt thy will: Thou cryeſt for help, Oh wretched man! who will reſoue me?
Object. Oh! but I have a world of ſin.
Sol. I, but there is no condemnation; that ſin, ſaith Paul, is not thine, though in thee.
Object. Oh! but I am compaſſed with mighty temptations, afflictions and the like.
Sol. Yea, but all ſhall work for thy good in the cloſe, and thou ſhalt find it ſo.
Object. Oh! but I can do nothing well, not ſo much as pray, or begge for my ſelf
Sol. I, but the Spirit of Chriſt, helps our infirmities, and utters it ſelf, when we cannot utter our ſelves.
Object. Oh! but I tremble at the accuſations of Satan and conſcience; at the thoughts of thoſe terrible things to come, Death, Judgement, &c.
Sol. 'Tis God, ſaith the Apoſtle, that juſtifieth, and who then ſhall condemne? it is Chriſt that appears for us, who dares appear againſt us? it is Chriſt that hath killed death, buryed the grave, cowed Satan, overcome all, and who then ſhall ſtand up againſt us?
Object. But how ſhall I be able to hold out, when the aſſay lants are ſo fierce, the defendant ſo weak, when there are ſuch variety of changes to paſſe through?
Sol. The Apoſtle hath ſaid all, neither life, nor death, nor Angels, nor devils, nor perſons, nor things preſent, or to come, nor height, nor depth, nor any creature one or other ſhall be ever able to ſeparate us from Gods love, which is in our Chriſt and Lord.
FINIS.