A Golden Mine Opened, Sermon 10
JOHN X. 28. And I give unto them Eternal Life, and they ſhall never periſh, neither ſhall any pluck them out of my Hand.
Sermon VIII.MY Brethren, I am upon proving the Truth of the Propoſition, or Point of Doctrine that I have raiſed from our Text, viz.
That all the Saints of God, Believers, or Sheep and Lambs of Jeſus Chriſt, ſhall be ſaved; and that none of them ſhall ſo fall away as eternally to periſh.
My firſt Argument to do this, was taken from Eternal Election. In ſpeaking to which I told you I ſhould,
Firſt, Prove that there is an Election of particular Perſons; and that I have done with, and now ſhall proceed to the next thing.
Secondly, I ſhall ſhew, that the Nature of Election is ſuch, that it ſecures all that are in it from final Falling; or fully ſerves to demonſtrate, they muſt and ſhall all eternally be ſaved.
And to make this good;
1ſt. It is becauſe Election is Abſolute, not a Conditional Election, Firſt Arg. The Election of Grace proves that the Saints cannot finally fall.depending on the Obedience or good Behaviour of the Creature. The Decree of God on his part is irrevocable; God will not go back from his Purpoſe to ſave his People, nor ſhall their Unworthineſs or Miſcarriages make it void: it is the high, unalterable, and ſupreme Law of Heaven; therefore it is ſaid to be, according to his Eternal Purpoſe and Counſel. His Counſel and Thoughts of his Heart ſhall ſtand for ever. 'Tis that that all ſubordinate Means muſt terminate in, and all inferious Adminiſtrations muſt be accommodated thereunto, the Salvation of the Elect being the grand Deſign of God, whereby to exalt and magnify his higheſt Glory; that ſhould his glorious Contrivance, and no leſs gracious Purpoſe and Deſignment herein miſcarry, nothing in Heaven or Earth could countervail the Damage: therefore it could not ſtand conſiſtent with his Wiſdom, either to revoke it, or leave it at an Uncertainty, or obnoxious to Diſappointment; which he Mr. Cole.muſt needs do, if it was poſſible any of the Elect ſhould periſh; or that it ſhould be laid upon the Foundation of the wavering Principles, and uncertain Will and Obedience of the Creature. Now the beſt Conſtitutions, States and Kingdoms upon Earth, are liable to Mutation, and Mens Decrees and Purpoſes, however Abſolute deſigned, may fail, their Minds may alter, or they may ſee cauſe to change their Counſels, not being able to foreſee future Events, or what Inconveniences might ariſe; or ſome after them may ariſe, who may carry on a different Intereſt, or Enemies may invade them, conquer them, and ſpoil all their Deſigns and Purpoſes.
But it is not ſo here, God foreſaw all future Events, his Mind alters not; he is of one Mind, and who can turn him? And none Job 23. 13.can hinder him in the accompliſhing of his own Eternal Purpoſe; For the Lord of Hoſts hath purpoſed, and who ſhall diſannul it? &c. Declaring from the Beginning, and from Ancient Times.—My Counſel Iſa. 14. 27. Iſa. 46. 10, 11.ſhall ſtand, and I will do all my Pleaſure.—Yea, I have ſpoken it, I will bring it to paſs; I have purpoſed it, I will alſo do it. The Thoughts of his Heart ſhall ſtand to all Generations; therefore their ſtanding is firm who are elected, and none of them ſhall periſh. The Decree and Purpoſe of God of Election, is as abſolute as that of Day and Night, Winter and Summer; or that of God's not deſtroying the World again by Water; or that of God's Decree and Purpoſe, of ſending Chriſt into the World to die for our Sins.
2dly. It is, becauſe they are choſen or elected in Chriſt, in an Eph. 1. 4.immutable, an unchangeable, and an Eternal Head. What was the Reaſon Adam ſtood not, notwithſtanding his Power and Abilities were ſuch? Why he ſtood not in Chriſt, was not fixed on Chriſt; but all true Believers are in Chriſt, choſen in him, he is the Head of the Eternal Election, as Mediator. In Election he is to be conſidered as the Head; and all the Father hath given him, as the Members of his Body, choſen in him, and united to him: Therefore their ſtanding in Chriſt, by virtue of Election, is like that of the Election of their Head. Now can Chriſt ceaſe being an Elect Head? Every one will ſay, No, that is impoſſible: No more can they ceaſe from being Elect Members. This of Election in Chriſt, preſuppoſeth an Union; and there was a decretive Union from Eternity, and that influenced their actual Union in Time: and as certainly as Chriſt died, roſe again, and aſcended, (in the fulneſs of Time) who was decretively a Lamb ſtain before the Foundation of the World, ſo will God's Decree of Election in Chriſt as certainly bring in all the Elect into actual Union with Chriſt, and carry them all to Heaven, (whither their Head, as the Forerunner Heb. 6. 20.for us, is already entered) as ſure as he is now there. But you will hear more of this when I come to ſpeak of that Argument, ſimply taken from their Union with Chriſt.
3dly. That the Saints of God, or Sheep of Jeſus Chriſt, by virtue of their Election, cannot fall away ſo as to periſh for ever, doth appear evident from one or two expreſs Scriptures; ſee Rom. 8. 28. We know all things work together for Good to them that love God, who are the Called according to his Purpoſe. For whom he did foreknow, he alſo did predeſtinate to be conformed to the Image of his Son, that he might be the Firſt-born among many Brethren. Moreover whom he did predeſtinate, them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified. See here, and I beſeech you conſider it, and weigh it well, for this Text is enough to convince (one would think) all the Oppoſers of this glorious Truth in the World, or ſilence them for ever: The Apoſtle begins the Happineſs and eternal Salvation of all that ſhall be ſaved, and the certainty of it in Election, Whom he did foreknow; that is, whom he in his good Pleaſure did pitch upon, or think good to give to his Son, to be his Spouſe, or Members of his Myſtical Body; he alſo did predeſtinate them, and all them, them, and none but them; he elected, choſe, or appointed them, to be conformed to the Image of his Son, that is, in Holineſs, &c. but more of that by and by: and whom he ſo predeſtinated, or elected, he called, and them he juſtified, and them and every one of them he glorified, or will ſo call, juſtify and glorify. This is that place of Scripture which is called by ſome, the Golden Chain, by others the Chain of Salvation; and it may very well be ſo called: nothing can be more clear than this, viz. That thoſe who are elected, ſhall be called, juſtified, and be all as certainly glorified. 'Tis not in the Power of all the Enemies of the Soul to break this Chain, one part is ſo linked to the other; it begins in Election, and ends in Glorification: So that our Election is a forcible Argument to prove there is no final falling for any one of the Sheep of Jeſus Chriſt.
4thly. It is becauſe the Means is ordained by the unalterable Decree of God, as well as the End: True, we grant, Without Holineſs no Man ſhall ſee the Lord: And it is he that indureth to the Heb. 12. 14. Mat. 24. 13. Rom. 8. 13. Rom. 2. 7. Eph. 1. 4.End that ſhall be ſaved; or ſuch only that mortify the Deeds of the Body; or, Who by continuance in well-doing, ſeek for Glory, and Honour, and Immortality; Eternal Life. But, pray Brethren, conſider that God hath ordained all his Elect Ones, to be holy, and without blame before him in love; or as Paul, in that to the Romans before mentioned, to be conformed to the Image of his Son. Grace ſhall be given to them to renew them, and to carry on, and finally at laſt perfect Holineſs in them: For we are his Workmanſhip, created Eph. 2. 10.in Chriſt Jeſus unto good Works, which God hath before ordained that we ſhould walk in them. No Man can do good Works, until created and formed by the Lord: This People have I formed for my Iſa. 43. 21.ſelf, they ſhall ſhew forth my Praiſe. They ſhall bring forth Fruit to the praiſe of his Glory; ſee that emphatical Text, John 15. 16. Ye have not choſen me, but I have choſen you, and ordained you, that you ſhould bring forth Fruit, and that your Fruit ſhould remain: Not only ordained to Eternal Life, as the End of their Election, but alſo ordained to bring forth Fruit, as the Way and Means of obtaining it: Nay more, that they ſhall perſevere in bringing forth Fruit; that your Fruit ſhould remain.
(1.) They ſhall not ceaſe bearing Fruit, becauſe united to ſuch a Root, a Root that hath ſo much Sap in it, or grafted into ſuch an Olive Tree: and they ſhall be made Partakers of the Fatneſs thereof; Rom. 11. 17. John 14. 19.Becauſe I live, ye ſhall live alſo. Becauſe their Root lives, they ſhall live; or becauſe their Head lives, they ſhall live. Chriſt is the Head of Election, the Head of his Myſtical Body, and of every Member of it; a Head of Influence, and he lives: therefore they that are his true Branches, or his Members, according to Election, ſhall live alſo; they ſhall live a Life of Holineſs, the Life of Grace here, and the Life of Glory hereafter.
(2.) They ſhall bring forth Fruit, becauſe the Holy Spirit is given to them, and ſhall remain in them for ever: This Water will make them fruitful; They ſpread forth their Root by a River, and John 14. 16.ſhall not ſee when Heat cometh; but their Leaf ſhall be green, and ſhall not be careful in the Year of Drought, neither ſhall ceaſe from Jer. 17. 8.yielding Fruit. Now if this be ſo, if they are elected to uſe the Means, or ordained to be Holy; if it is the abſolute Decree of God, that they ſhall hold on their way, and are united to ſuch a Head, that their Fruit ſhall remain, and they ſhall not ceaſe Job 17. 9.yielding Fruit, then they cannot finally fall away, Election ſecures them, they ſhall not periſh, but have Everlaſting Life: But all this is true, therefore they cannot periſh.
5thly. I argue from the Nature of the Election of the Bleſſed Angels: All the Angels that ſtand were elected, and it was this that ſecures them and preſerves them from falling: Thoſe that fell were not elected; and as evident it is, not one of the Elect Angels are fallen, nor can fall. I marvel any thinking Chriſtians ſhould doubt of Election, as it reſults from the abſolute Soveraignty of God's Grace, or good Pleaſure of his Will, ſince God by Election took hold of ſome of the Angels, as well as ſome of the loſt Sons and Daughters of Adam. Was God unjuſt, becauſe he did not ſecure, by his unchangeable Decree, the ſtanding of all the Angels, but left ſome of them, and only fix'd upon ſo many as he in his own Wiſdom thought good? They may as well charge this upon the Divine Majeſty of God, as ſo to charge the Doctrine of particular Election of loſt Sinners. Brethren, Though Chriſt is not a Redeemer of Angels, the Elect Angels needing none, yet he is the Head of Angels, and a Confirmer of them; He is the Head of Principalities and Powers: by him, and for him were all things created that are in Heaven, that are in Earth, viſible and inviſible; whether Col. 1. 16.they be Thrones or Dominions, or Principalities, or Powers; all things were created by him, and for him. Chriſt is God, and he is the preſerver of the Elect Angels; they are committed to him, and under his Power, and he upholds them, though he never died for them; and ſhall we think he will not preſerve his Elect Saints, or that their Election ſhould not as abſolutely ſecure them, for whom he as their bleſſed Lord and Head died, and to whom he is a Redeemer, as the Elect Angels to whom he is only a Confirmer? And ye are compleat in him, who is the Head of Principalities and Powers: Col. 2. 10.Ye are compleat, fully compleat; ye ſtand in him, in his Righteouſneſs, compleat, who is your Head, and ſhall be preſerved in him, in whom you are elected to everlaſting Life.
6thly. Becauſe they are choſen to Salvation, that is, to enjoy and poſſeſs Salvation; if they have it not, the Decree of God is fruſtrated: but his Eternal Decrees are as firm as Mountains of Braſs. If the Decree of God, in appointing his Elect to Salvation, be fruſtrated or made void, either it is done by himſelf, or by others. Now it cannot be made void by himſelf, becauſe it is an abſolute Decree, his Mind alters not, and none elſe are able to do it: And as to the Slips and Miſcarriages of the Elect themſelves, God foreſaw all their Evils from Everlaſting, and as that hindered not their Election, ſo beſure it ſhall neeer turn them out of it. But we are bound to give Thanks always to God for you, Brethren, becauſe 2 Theſſ. 2. 13.God hath from the beginning choſen you to Salvation, &c. From the beginning, that is, from before the World began, or from Eternity; for the abſolute Decrees of God, according to his Eternal Counſel, are from Everlaſting. After the Apoſtle had ſhewed theſe Saints that there would come a falling away from the Faith, and that many would be deceived and damned for ever, to comfort and encourage them againſt the fear of final Apoſtacy, he brings this in the 13th Verſe, But we are bound to give Thanks for you, Brethren, beloved of the Lord, &c. You need not fear, as if he ſhould ſay, of being deceived, or of periſhing by dangerous Errors, or otherwiſe.
1. Becauſe you are beloved of the Lord.
2. And alſo are elected to Salvation; and becauſe beloved, therefore elected: Whomſoever God doth abſolutely appoint to this or that End, he will aſſiſt or enable to do whatſoever Means is neceſſary in order to that End. Now the Elect are choſen to Salvation, to inherit Eternal Life; if therefore any of them miſs of it, his Decree and Purpoſe is fruſtrated, which cannot be. We have another Iſa. 46. 10.Text of the like Nature with this; For God hath not appointed us to Wrath, but to obtain Salvation by our Lord Jeſus Chriſt. From 1 Theſſ. 5. 9.hence the Apoſtle argues, that they needed not to doubt of their Salvation: and by what preceeds, it appears, that Election is a great Motive to Holineſs; as when a Man that is ſure of the Victory will fight couragiouſly, Let us who are of the Day, or Children of Light, not of Night, nor of Darkneſs, be ſober, putting on the Breaſtplate of Faith and Love; for God hath not appointed us to Wrath, &c. Children of the Night ſhall periſh, but none of the Children of the Light ever ſhall. The Apoſtle aſcends to the original Cauſe of it, which is God's abſolute Decree of Election; Salvation would wholly elſe depend upon the uncertainty of Man's Will, and not upon the immutable and unchangeable Will and Purpoſe of God. Th… is more than appointing the Means, it is an appointing the Perſons, not appointed to Salvation upon the foreſight of Man's Faith, becauſe Faith is the Gift of God, and proceeds from his Counſel, that's appointed too: elſe a Man may ſay, that I might be ſaved, I muſt thank God; but that I am ſaved, I muſt thank my ſelf, becauſe it was left to the liberty of my own Will whether I would believe, and be ſaved, or no. Two things are neceſſary in our Salvation; (1.) The Merits of Chriſt's Blood: (2.) Faith to apply it; by which God's Image is reſtored to us, and preſerved in us: and both theſe we have by his own free Grace, through Chriſt Jeſus, as the Fruit of his electing Love.
7thly. It doth further plainly appear, that Election does eternally ſecure all Chriſt's Sheep, all true Believers, from final Falling, or everlaſting Ruin, from the words of our Bleſſed Lord himſelf; For there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew Mat. 24. 24.great Signs and Wonders, inſomuch that (if it were poſſible) they ſhould deceive the very Elect. Now is it not eaſy for any Man from hence to draw an Argument, that the Elect cannot fall finally away, ſo as to periſh? for if it is ſo, that they cannot be deceived, i. e. finally, or take in damnable Errors, ſo as to periſh, of which our Saviour ſpeaks; for the Elect have otherwiſe in a great meaſure, and in many things (I mean ſome of them) been deceived; but it is impoſſible they ſhould be ſo deceived as to be damned. And if this be granted, then Election ſecures them, they cannot finally fall. If they might periſh eternally, they might be deceived with damnable Hereſies, and bring upon themſelves ſwift and utter Deſtruction; but they cannot be ſo deceived, becauſe they are the Elect, therefore they cānnot fall away ſo as to periſh.
Arg. If the Election of Grace be abſolute, as the Decree of The general Argument.Day and Night, or as that of Chriſt dying for our Sins: If we are elected in Chriſt as the Head, we being all Members, given to him to make up his Myſtical Body; if thoſe that are elected, ſhall be called, juſtified, and glorified; if the Means, as well as the End, be under God's abſolute Decree and Purpoſe; if our Election doth as abſolutely ſecure us from final Apoſtacy, as the Election of the Holy Angels does ſecure them; if we are elected to Salvation; if it be impoſſible for any of the Elect to be finally deceived; then none of them, none of the Elect, or no Sheep or Lambs of Jeſus Chriſt, can ſo fall away as to periſh eternally: but all this is true, therefore none of them can ſo periſh.
So much ſhall ſuffice as to the firſt Argument, to prove the Saints final Perſeverance.
Secondly, My next Argument ſhall be taken from the Nature of 2d. Arg. Saints cannot finally fall, taken from the nature of God's Love to them. Jer. 31. 3.God's Infinite Love to all his Saints: The Love of the Father, and Love of the Son doth ſecure them from periſhing; it is wonderful, it paſſeth all Underſtanding: It is becauſe God's Love is ſet upon them; and it is ſuch a Love, What a Love?
1. I anſwer, it is an Everlaſting Love: The Lord appeared of old unto me, ſaying, Yea, I have loved thee with an Everlaſting Love, &c. It is a Love from Everlaſting, therefore it muſt be a firſt Love, an early Love; and becauſe he loved them from Eternity, he elected them from Eternity.
2. It is a firm Love a ſtrong Love, an endeared Love, nay, an inconceivable Love: I in them, and thou in me; and that the World may know that thou haſt ſent me, and haſt loved them, as thou haſt loved John 17. 23.me: A Love of the ſame Nature, of the ſame Quality. O! what is the Nature of that Love the Father hath to Jeſus Chriſt? Who can conceive of it, much leſs expreſs it? It is impoſſible for us to comprehend how firm, ſtrong and endearing it is; but thus he loves all his Elect Ones: Chriſt as Mediator is the Object of the Father's Love, ſo are all his Members: The ſame Love that is let out to the Head, as to the Nature of it, is let out to his Myſtical Body, and to every particular Member thereof.
3. The Father's Love is a Love of Delight: He is ſaid to love others with a Love of Pity, but he loves his Saints with a Love of Complacency: He will rejoice over thee with joy; he will reſt in his Zeph. 3. 17Love; he will rejoice over thee with ſinging. He takes delight and ſatisfaction in his Love; not in our Love to him, but in his Love to us. Again, it is ſaid, As the Bridegroom rejoiceth over the Bride, ſo Iſa. 62. 5.ſhall thy God rejoice over thee.
4. The Love of the Father is an inſeparable Love, nothing can ſeparate his Love from his Elect; like as nothing could ſeparate his Love from his own Son, ſo nothing can ſeparate his Love from his Saints: For I am perſwaded, that neither Death, nor Life, nor Rom. 8. 38, 39.Angels, nor Principalities, nor Powers, nor things preſent, nor things to come, nor Height, nor Depth, nor any other Creature ſhall be able to ſeparate us from the Love of God, which is in Chriſt Jeſus our Lord. I am fully aſſured, as ſome read it, not by any ſpecial Revelation, Annotat. on 2 Cor. 4. 13.but by the ſame Spirit of Faith which is common to all Believers, neither fear of Death, nor hope of Life; nor ſhall the Devils be able, or evil Angels, though they are Principalities or Powers, though of that Rank, or according to others, (who by Principalities underſtand the wicked Potentates of the Earth) nor ſhall cruel Perſecutors be able, nor ſhall Things preſent, whatever Temptations, Miſeries or Afflictions which you now lie under, or may hereafter meet with; neither height of Honour, or Spiritual or Civil Advancement, nor depth of worldly Diſgrace, or Abaſement, or the deepeſt of Spiritual Deſertion that can befal them, nor any other Creature or Thing, ſhall be able to ſeparate us (who believe, or are united to Chriſt) from the Love of God, which is in Jeſus Chriſt our Lord.
Arg. That which no Power of Earth or Hell, no Potentate, no Enemy no Friend, or no thing whatſoever is or ſhall be able to do or effect, cannot be done, or it is impoſſible it ſhould be done. But no Power of Earth or Hell, no Potentate, no Enemy, no Friend, or nothing whatſoever, is able, or ſhall be able to ſeparate true Believers from the Love of God, which is in Jeſus Chriſt our Lord: Therefore it is impoſſible any ſuch ſhould fall ſo away as eternally to periſh.
Object. But ſtay, ſay ſome, your Argument is not good; for Sin may ſeparate them from the Love of God: We grant indeed from what the Apoſtle ſays, that nothing elſe can do it, but Sin may; for your Iniquities have ſeparated between you and your God.
Anſw. I anſwer, It is a miſtake, Sin cannot ſeparate them who Iſa. 59. 2.are his beloved Ones from his Love; the Scripture mentioned, proves not that ſuch who are true Believers may be ſeparated from God's Love, or that Sin can finally ſeparate them from their God: therefore conſider,
1. That I deny not but Sin may ſeparate ſuch from God, who are his People only by viſible Profeſſion, or only his in an externally legal Covenant, as the whole Houſe of Iſrael at that Time was, when the Prophet uttered thoſe Expreſſions: and it hath ſeparated them, and the greateſt part of them, I mean, for ever; for the Jews, for the Sin of Unbelief, and rejecting of Chriſt, were utterly caſt off.
2. Sin may alſo ſeparate God's Elect Ones from his ſenſible, ſweet, and comfortable Preſence; for a time God may hide his Face from his deareſt Children, or bring them into great Afflictions.
3. Iſrael, when in the Babylonian Captivity, was ſaid to be ſeparated from God, becauſe they were ſeparated from his Temple and viſible Worſhip, where he promiſed them his Preſence. But it doth not follow from hence, Sin can ever finally ſeparate God, and his Love, which is eternal and abiding, from thoſe he hath choſen in Jeſus Chriſt.
To make it appear yet more fully, that Sin cannot ſeparate them from the Love of God for ever, conſider,
Firſt, That though it is true, as I have before ſhewed, that God's Beloved Ones may grievouſly ſin againſt him, yet they cannot ſin away his Love and Affection. And to make this appear, hear what God himſelf ſaith; If his Children for ſake my Law, and Pſal. 89. 30, 31, 32.walk not in my Judgments;—If they break my Statutes, and keep not my Commandments: What then, will he take away his loving-Kindneſs from them, and caſt them off for ever? O no, Then will I viſit their Tranſgreſſion with the Rod, and their Iniquities with Stripes; nevertheleſs my loving Kindneſs will I not utterly take from him, nor ſuffer my Faithfulneſs to fail; my Covenant I will not break, nor alter the thing that is gone out of my Mouth.
Object. This is ſpoken of Chriſt, My loving-Kindneſs I will not utterly take from him, &c.
Anſw. 1. I grant that it is ſpoken of Chriſt, but not of Chriſt perſonally, but Chriſt myſtically conſidered: Did Chriſt perſonally ever forſake God's Law? Beſides, doth not God ſay, his Children?
2. Chriſt and Believers are conſidered as one, in regard of their myſtical Union with him.
3. Doth the Covenant of Grace made with Chriſt, reſpect his Perſon only? Or doth it not refer to all that are in him, or given to him, or all his true ſpiritual Seed? But to put it out of doubt, read the next Words, and tremble, whoever you be that aſſert, that the Elect may periſh for ever: Once have I ſworn by my Holineſs, that I will not lie to David. Well, what is that which God hath ſworn by his Holineſs, and will not lie to do for David, the true David, that is his own beloved Son? pray read the 36th verſe, His Seed ſhall endure for ever, and his Throne as the Sun before me. His Seed, that is, all thoſe that are given to him, or that are the Children of the Promiſe, ſuch who are renewed by his Grace, or born of him by his Spirit, theſe are his Seed, and all theſe ſhall endure for ever: And to make it good, God hath ſworn to Chriſt as Mediator, by his Holineſs, they ſhall endure, that is, remain his Children for ever, or abide in his Covenant to Eternity, and therefore they can't be ſeparated from his Love by Sin. Now dare any go about, through their great Ignorance, to charge God with Perjury? O let them dread the Conſequents of their evil Opinion.
Object. Thoſe of the Seed of Chriſt, or Believers who ſin, and afterwards do humble themſelves, we grant, ſhall endure, or be reſtored; and they are ſuch that the Spirit of God ſpeaks of in that Pſalm you mentioned.
Anſw. In anſwer to this, Brethren, pray conſider, that God hath promiſed Grace to all his Children that fall into Sin, to humble Ezek. 36. 26.them: Repentance is in the Covenant of Grace; a broken and tender Heart he will give them, not only at firſt when they believe, but afterwards, when through Temptations and humane Frailties they are overtaken and ſin againſt him; 'tis not a Repentance of their own getting, whereby to oblige God to return again to them. But pray ſee what he ſays to his beloved Ones, For I will not contend for ever, neither will I be always wroth; for the Spirit ſhall fail before me, and the Souls that I have made. For the Iniquity Iſa. 57. 16, 17.of his Covetouſneſs was I wroth, and ſmote him; and he went on frowardly in the Way of his Heart. Well, and what will God do with him now, he hath ſinned, and that grievouſly too, and God hath afflicted him as ſorely, ſmote him in his Wrath; or, as a Father ſeems to do when his Child that hath grievouſly offended him, but he is not humbled, he repents not, but goes on frowardly under the Rod: ſhall he periſh? ſtay a little, ſee what God ſays, verſe 18. I have ſeen his Ways, and will heal him: although I might juſtly deſtroy him, (as if God ſhould ſay) and leave him to periſh, yet of my meer Mercy, and for my own Name ſake, I will pity him, I will give him Repentance; I will heal him, he ſhall mourn for his Sins, and I will reſtore Comfort to him, and to his Mourners. Alas, till God turn us, we turn not; therefore a godly Man ſays, with poor Ephraim, Turn thou me, and I ſhall be turned; for thou art the Lord my God. Surely after that I was turned, I repented; and after Jer. 31. 18, 19.that I was inſtructed, I ſmote on my Thigh. After God hath graciouſly touched our Hearts, convinced us of our Sins, or changed our Minds, we repent, and alter our Practices; and God will give Grace thus to do. He remembers his Covenant and his Oath to our David, &c. I create the Fruits of the Lips; Peace, Peace, Iſa. 57. 19.to him that is afar off, and to him that is near, ſaith the Lord; I will heal him. I will in a wonderful manner, and by my own Grace and Almighty Power, do all, and have all the Praiſe to my ſelf.
Object. But may be the Perſons you ſpeak of, were a praying People, they were found in their pious Duties, and ſo their Sins were forgiven, and they healed.
Anſw. How fain would ſome Men eclipſe the Free Grace of God, and find ſomething in the Creature to oblige God to give the Mercy promiſed.
1. I deny not but God will be ſought unto for all the good Things promiſed to Believers; But who is it that puts it into our Hearts to ſeek him, or helps and influences our Spirits to pray unto him? We know not what we ſhould pray for as we ought; but the Rom. 8. 26.Spirit maketh interceſſion for us with Groanings that cannot be uttered.
2. Yet nevertheleſs, ſee what God ſaith of the People before mentioned; But thou haſt not called upon me, O Jacob; but thou haſt Iſa. 43.been weary of me, O Iſrael, ver. 22. Thou haſt not brought me the ſmall Cattel of thy Burnt-offerings; neither haſt thou honoured me with thy Sacrifices. I have not cauſed thee to ſerve with an Offering, nor wearied thee with Incenſe, ver. 23. Thou haſt bought me no ſweet Cane with Money, neither haſt thou filled me with the Fat of thy Sacrifices; but thou haſt made me to ſerve with thy Sins, and wearied me with thine Iniquities, ver. 24. See now what a People theſe were, they had not ſo much as done the leaſt things commanded, had not brought the ſmall Cattel for a Sacrifice, nor did they pray, nor ſeek the Face of God: Yet that God may magnify his Grace, ſee what he ſpeaks in the next Words, I, even I, am he that blotteth out thy Tranſgreſſion for mine own ſake, and will not remember thy Sins. Nothing you ſee, can take off God's Love from his Covenant-Children; nothing is done by our own Merits, or for the ſake or worth of our Duty, but all wholly of his own Mercy and Goodneſs.
Secondly, To make it further manifeſt that the Sins of Believers cannot ſeparate them from the Love of God, is evident; becauſe Jeſus Chriſt hath fully ſatisfied his Juſtice for all their Sins, he hath paid all their Debts; Wrath and Divine Vengeance cannot hurt the Elect of God, in whoſe ſtead Chriſt died: Should their Sins work their Ruin, and deſtroy their Souls, it would follow that Chriſt made no perfect Compenſation for them; if he hath, it would be injuſtice in God, ſhould he let out his vindictive Wrath againſt them for their Sins: Surely he hath born our Griefs, and carried our Sorrows, &c. All we like Sheep have gone aſtray: we have turned every one to his own way, and the Lord hath laid on him the Iniquities Iſa. 53. 4, 5.of us all.
Thirdly, Becauſe they have an Advocate with the Father. Chriſt pleads the Merits of his own Blood, the Satisfaction he hath made for their Sins. My little Children, theſe things write I unto you that 1 Joh. 2. 1.you ſin not. O take heed you ſin not; do not grieve your Father, offend your God; you know how hateful Sin is to him, as if he Ver. 2.ſhould ſo ſay: But if any Man ſin, we have an Advocate with the Father, Jeſus Chriſt the Righteous. Saints ſhould neither preſume to ſin, nor deſpair if overtaken thereby.
Fourthly, Becauſe Chriſt prayed in the Days of his Fleſh, that the Father would keep them that he had given him in the World from the Evil thereof, though not from every Evil. I dare not ſay John 17. 15.that; becauſe whatever Chriſt prayed for, it was granted; and yet we ſee the beſt of Saints do ſin: But he prayed that they might not fall ſo, ſin ſo, as to periſh in their ſin, or ſin unto Death; therefore their Sins ſhall never damn them.
Fifthly, Their Sins cannot ſeparate them ſo from the Love of God; as that he ſhould caſt them off for ever; becauſe a broken Heart, and pardon of Sin, is contained in the Covenant of Grace: I will be merciful unto their Vnrighteouſneſs; and their Sins and Iniquities I will remember no more. Though they will be ſick; Heb. 10. 16, 17. & 8. 12.none can live and ſin not; yet they have a Phyſician that can and will heal them. The Covenant hath a healing Antidote in it for every ſpiritual Malady of the Soul of a poor dejected Believer: And becauſe God hath promiſed to give Repentance to his Iſrael, Sin not being actually forgiven without Repentance, or before Repentance, therefore God will give Repentance to all his Children; he will look upon them as Chriſt look'd upon Peter, and then they ſhall, and do weep as he did, bitterly. Nay, Brethren, Jeſus Chriſt is exalted on high to this very End: Him hath God exalted with his Act. 5. 31.right Hand, to be a Prince and a Saviour, to give Repentance unto Iſrael, and forgiveneſs of Sins: That is, to cover, to conquer and ſubdue all their Corruptions, and to ſupply their Wants, and to protect and defend them from all Enemies, and eternally to ſave their Souls: For which End he had his Name given him; And thou ſhalt call his Name Jeſus, for he ſhall ſave his People from their Mat. 1. 21.Sins; from the Guilt of them, the Power of them, and the Puniſhment of them. Alſo therefore Sin cannot ſeparate them from God's Love, and ruin their precious Souls.
Sixthly. No Sin can deſtroy the Soul, nor ſeparate it from God, but ſuch Sins only that have dominion, that rule and reign in Men and Women, ſuch that the Sinner loves and allows in himſelf: Nay, all unrenewed Perſons are Servants of Sin; but no Sin reigns in a true Believer, he loves no Sin, allows of no Sin, therefore cannot commit Sin: Sin ſhall not, cannot reign in them; for Sin ſhall Rom. 6. 14.not have Dominion over you; for you are not under the Law, but under Grace. Grace will prevent it, the Covenant of Grace, and the Influences of Grace, and the Promiſes of Grace. The Law commands, but gives no Power to obey; but Power to ſubdue Sin goes along with the Goſpel: the Law is the Strength of Sin, but the Goſpel is the Death of it.
Object. But for all this, good Men may be overcome, and backſlide from God, and God may leave them and love them no more.
Anſw. 1. I anſwer, They may be overcome for a Time, or worſted in the Conflict, but they ſhall not finally be overcome; though they fall, they ſhall riſe again: And as it is ſaid, A Troop Pſal. 37. 24. Gen. 49. 19. Rom. 8. 37. Mich. 7. 8.ſhall overcome Gad, but Gad ſhall overcome at laſt; ſo it may be ſaid of every Believer. Hence the Apoſtle ſays, We are more than Conquerors, through him that loveth us. Rejoice not over me, O mine Enemy; when I fall, I ſhall riſe.
2. Though they backſlide from God for a time, yet he will recover them again: I will heal their Back-ſlidings, and will love them freely. See here, that God's People by their Backſlidings, do not Hoſ. 14. 4.loſe his choice Love and Affections: No, no, he will love them ſtill, and that freely too; and will not reſt till he heals them of that Sickneſs, which is the worſt they can relapſe into.
3. The Elect are another ſort, they are not of them that backſlide ſo, that God's Soul takes no pleaſure in them: But we are not of them who draw back unto Perdition, but of them that believe to the Heb. 10. 39.Salvation of the Soul. There are ſome that ſo draw back, after they have made a high Profeſſion of the Goſpel; but Chriſt's Sheep are not Sons of Perdition, but Sons of Faith, or true and ſincere Believers, they cannot ſo ſin, ſo apoſtatize: becauſe the Seed remains in them, they cannot commit Sin; they cannot ſin as others 1 Joh. 3. 9.do, not ſo as to loſe God's Love, or not ſin unto Death; therefore cannot periſh: They went out from us, but they were not of us; 1 John 2. 19.for if they had been of us, they would no doubt have continued with us, &c. They were not ſuch that had real Union with Chriſt, the true Anointing was not in them, they were not of Chriſt's Sheep, not ſincere Believers, not Elect Ones. From hence let me draw this Argument;
Arg. 2. All thoſe that ſin, cannot ſeparate from the Love of God in Chriſt, nor eternally deſtroy, nothing can, but they ſhall be certainly ſaved: but Sin cannot ſeparate true Believers, or the Sheep of Chriſt, from the Love of God in Chriſt, nor eternally deſtroy them: therefore nothing can, but they ſhall certainly be ſaved.
Object. But doth not this give encouragement to Believers to ſin, and ſo a Licentious Doctrine?
Anſw. 1. The Apoſtle anſwers this very Objection, to anticipate ſuch a ſort of Men that were in his Days, which we meet with in theſe of ours: What ſhall we ſay then? ſhall we continue in Sin that Rom. 6. 1, 2.Grace may abound? God forbid. He having largely, in the foregoing Chapters, proved the Doctrine I am upon, viz. That Salvation is alone by Chriſt, by the Free Grace of God in him, that our Juſtification is by the Righteouſneſs of Chriſt imputed, and no other way: And that Everlaſting Life is ſure and certain to all the Seed, to all in Chriſt, or to all who do believe in him; and he ſhews, that where Sin abounded, Grace hath much more abounded: Particularly in the precedent Verſe, he aſſerts, That as Sin hath Rom. 5. 21.reigned unto Death, even ſo might Grace reign through Righteouſneſs unto Eternal Life, by Jeſus Chriſt our Lord. From hence he raiſes this Objection, to anticipate carnal and blind Mortals, who ſee no further, and anſwers it with, God forbid; how ſhall we that are dead to Sin, live any longer therein?
2. Let me tell you, that they who leave Sin, refrain from Sin, upon no higher, better, or more noble Principles, than the fear of Wrath, or eternal periſhing, or only act from ſlaviſh Fear, have doubtleſs not one Dram of true Grace in them.
Brethren, to abſtain from Sin, to ſtrive againſt Sin, to reſiſt Temptations, and to be found in all Duties of Obedience and Holineſs, lies in high, ſublime and evangelical Principles, and from ſuch Motives that have greater Force and Power on the Soul, than the fear of Wrath or Hell can have. As,
1. Saith a Believer, Is Sin hateful to God? doth God's Soul From what Principles Believers reſist Sin, dare not ſin.loath it, is it abominable to him, and ſhall it not be ſo to me, but ſhall I ſin? God forbid.
2. Hath Sin pierced my dear Redeemer? Was it the Spear that let out his Heart's Blood, that wounded and tore him to pieces, that made him ſweat great Drops of Blood, that let out Divine Wrath upon him, and made him a Curſe for me, and ſhall I ſin, and wound him again? God forbid.
3. Did Chriſt die for me to redeem me? did he ſtand in my ſtead, and bear mine Iniquities, and ſhall I ſin? God forbid.
4. Hath God beſtowed ſuch Grace upon me, as to love me from Everlaſting, to chuſe me, to redeem me, to renew me; and all to this End, that I ſhould be to the Praiſe of his Glory, and bring forth the Fruits of Holineſs, and not ſin againſt him; and ſhall I ſin? God forbid.
5. Hath God raiſed me from the loweſt Hell, and ſet me on High; made me his own Child, and eſpouſed me to his Bleſſed Son? Hath he ſet a Crown upon my Head, and put Chains better than thoſe of Gold about my Neck? Has he clothed me with a Robe that ſhines like the Light, and ſparkles beyond all precious Stones? Has he given the Fleſh of his Son to me for Food, and his precious Blood to me to drink, and ſhall I ſin againſt him? God forbid.
6. Hath God given me himſelf, given me a Taſte how good he is? Hath he allowed me to have free acceſs to the Throne of Grace, and to have Communion with himſelf, and with his Son, and ſhall I ſin againſt him? God forbid.
7. Hath God given me his Holy Spirit to deſtroy the Body of Sin, and do I confeſs my ſelf dead to Sin; and as being dead, have I been buried with Chriſt in Baptiſm, and ſhall I live in Sin? God forbid.
8. Have I ſeen, and do know the deteſtable Nature of Sin, how evil a thing Sin is, and am by the Graces of the Spirit compleatly armed to oppoſe, reſiſt, and overcome Sin, and all the Enemies of my Soul; and ſhall I commit Sin, and cowardly yield to the Temptations of Satan, and acquit the Field to the Reproach and Diſgrace of my Bleſſed Lord and Captain of my Salvation, and deſtroy mine own Soul that Chriſt hath done ſo much to ſave; and ſhall I ſin? God forbid.
9. Am I an Heir of Heaven, an Heir of Glory, and have the bleſſed Angels to miniſter to me, and to wait upon, and to protect me who alſo obſerve how I behave my ſelf; and ſhall I ſin? God forbid.
10. If I ſin, live in Sin, make a trade of Sin, it will appear I hate God, reſiſt his Will, contemn his Authority, caſt Dung in his Face, grieve his good Spirit, and put the Devil into the very Throne of God; and ſhall I live in Sin? God forbid.
Brethren, here is the principal and the grand Motive to keep you from Sin: it is from theſe and ſuch-like Grounds that we ſhould not ſin againſt God.
But I cannot further now enlarge; I ſhould have ſpoken of the Nature of Chriſt's Love, and have ſhewn how that keeps the Saints from Sin, and falling, ſo as not to periſh: but I'le proceed no further at this time.