Sermons Volume 2, 2 Corinthians 5 · Sermon 33
SERMON XXXIII.
2 Cor. 5.18.
And all things are of God, who hath reconciled us to himself by Iesus Christ, and hath given to us the ministry of reconciliation.
IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope, which is to assert his fidelity in the Ministry. For here are three things laid down.
1. The efficient cause of all is God.
2. The meritorious cause is Jesus Christ.
3. The instrumental cause is the Word.
1. The original Author of all Gospel grace. And all things are of God. foreign, all these things. He doth not speak of universal creation, but of the peculiar grace of Regeneration: 'Tis God that maketh all things new in the Church, and formeth his people after his own Image.
2. The meritorious cause, how cometh God to be so kind to us? We were his enemies. The Apostle telleth us here, as elsewhere, he hath reconciled us to himself by Jesus Christ, Rom. 5.10. When we were enemies, we were reconciled by the death of his Son. So that we have the new creature by vertue of our reconciliation with God, as pacified in Christ towards the Elect, when our case was desperate; there was no other way to recover us.
3. The Instrumental cause, or means of application, is the ministry of reconciliation which was given to the Apostles, and other preachers of the Gospel. God is the Author of Grace, and Christ is the means to bring us and God together, and the Ministers have an office, power and commission to bring us and Christ together. And so Paul had a double obligation to constancy and fidelity in his office; his personal reconciliation, which was common to him with other Christians; and a ministerial delegation and trust to reconcile others to Christ.
Two points will be discoursed in this verse.
1. That God is the original Author of the new Creature, and all things which belong thereunto.
2. That he is the Author of the new Creature as reconciled to us by Christ.
Let me insist upon the first point, and prove to you that Renovation is the proper work of God, and the sole effect of his Spirit. That will appear,
1. From the state of the person who is to be reconciled and renewed; the object of this renovation is a sinner lying in a state of defection from God, and under a loss of original Righteousness, averse from God, yea an enemy to him, prone to all evil, weak, yea dead to all Spiritual good; and how can such an one renew and convert himself to God? 'Tis true man hath some reason left, and may have some confused notions and general apprehensions of things good & evil, pleasing and displeasing to God: But the very apprehensions are maimed and imperfect, and they often call good evil, and evil good, and put light for darkness, and darkness for light, Isa. 5.10. However to choose the one, and leave the other, that is not in their power. They may have loose desires of Spiritual favours, especially as apprehended under the quality of a natural good, or as separate from the means, Numbers 23.10. Oh that I may die the death of the Righteous! They may long for the death of the Righteous, though loth to live their life. That excellency which they discover in Spiritual things is apprehended in a natural way. John 6.36. And they said unto him, Lord, evermore give us this bread. But these desires are neither truly Spiritual, nor serious, nor constant, nor laborious. So that to apprehend or seek after Spiritual things, in a Spiritual manner, is above their reach and power. Neither if we consider what man is in his natural estate; this work must needs come of God. Man is blind in his mind, perverse in his will, rebellious in his affections; what sound part is there in us left to mend the rest? Will a nature that is carnal resist and overcome flesh? No; our Lord telleth you, John 3.6. That which is born of flesh is flesh; and his Apostle, Rom. 8.5. They that are after the flesh do mind the things of the flesh. Can a man by his own meer strength be brought to abhor what he dearly loveth? And he that drinketh in iniquity like water, Job. 15.16. of his own accord be brought to loath sin, and expel and drive it from him? On the otherside, will he be ever brought to love what he abhorreth? Rom. 8 7. Because the carnal mind is emnity to God, and is not subject to the Law, neither indeed can be. There is enmity in an unrenewed heart, till grace remove it. Can we that are worldly, wholly led by sense, look for all our happiness in an unseen World, till we receive another Spirit? The Scripture will tell you, no, 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit. And 2 Pet. 1.9. He that lacketh these things, (viz. saith and other graces) is blind, and cannot see afar off. What man of his own accord will deny present things, and lay up his hopes in Heaven? Let that rare Phenix be once produced, and then we may think of changing our opinion, and lay aside the Doctrine of Supernatural grace. Can a stony heart of its self become tender? Ezek. 36.26. Or a dead heart quicken its self? Eph. 2.5. Then there were no need of putting our selves to the pains and trouble of seeking all from above, and waiting upon God with such seriousness and care.
2. From the nature of this work. 'Tis called a new Creation in the 17th verse, and Eph. 2.10. And elsewhere. Now Creation is a work of omnipotency, and proper to God. There is a twofold Creation. In the begining God made some things out of nothing, and some things ex inhabili materia, out of foregoing matter, but such as was wholly unfit and indisposed for those things which were made of it. As when God made Adam out of the dust of the ground, and Eve out of the rib of man. Now take the notion in the former and latter sense, and you will see that God only can create. If in the former sense something and nothing have an infinite distance, and he only that caleth the things that are not, as though they were, can only raise the one out of the other, he indeed can speak light out of darkness, 2 Cor. 4 6. Life out of death, something out of nothing. 2 Pet. 1.3. By the divine power all things are given to us, which are necessary to life and Godliness. He challengeth this work as his own, as belonging to his Infinite Power to give grace to a graceless Soul. Or, if you will take the latter notion; Creation out of unfit matter, he maketh those that were wholly indisposed to good, averse from it, perverse resisters of what would bring them to it, to be lovers of Holiness and Godliness, and followers of it. God that made man at first must renew him and restore him to that image he lost, Col 3.10. Restored to the image of him that created him. And Eph. 4.24. Created after God. His work must be acknowledged in it, and looked upon as a great work, not as a low, natural, or common thing, otherwise you disparage the great benefit of the new Creation.
3. From its connection with reconciliation. We can no more convert our selves, than reconcile our selves to God; renewing and reconciling grace, are often spoken of together, as in the Text, and often folded up in the same expression, as going pari passu, 1 Pet. 3.18. Bring us to God, as being obtained both together. Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and remission of sins. And 1. Cor 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. And both are received from the same hand by vertue of the same merit. Well then, there must be a supernatural work upon us, to cure our unholiness, as well as a supernatural work without us, to overcome our guiltiness. The same person that merited the one by the value of his blood and sufferings, must apply the other by the Almighty Power of his grace. And we needed the Son of God to be a Fountain of Life, as well as the ransom for our Souls; and 'tis for the honour of our Redeemer, that our whole and intire recovery should be ascribed to him, not part only, as the freedom from guilt, but the whole freedom from the power of sin; and that he might be a compleat Saviour to us. 'Tis not sufficient only that he be a prophet or a Law-giver, to give sufficient Precepts, Directions and Rules, for the Sanctification and renovation of our natures, and propound sufficient incouragements and motives in the promise of Eternal Life; nor that he should be Priest only, to offer a Sacrifice for the expiation of our sin, but also be a Fountain of Life and grace, to renew Gods Image upon the Soul. As none but Christ is able to satisfy Gods Justice for us, so none but Christ is able to change the heart of man, Job 14 4. Who can bring a clean thing out of an unclean? Not one. This work would cease for ever, as well as the other part of the ransom and Redemption of our Souls; he had this in his eye when he dyed for us, Eph. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. And he purchased this power into his own hands, not into anothers, and sendeth forth his conquering and prevailing Spirit to bring back the Souls of men to God. And therefore if this part of our Salvation be not ascribed to Christ, you rob him of his choicest Glory; for to Sanctify is more than to pardon.
4. From the effect of this renovation, which is the Implantation of the three graces, Faith, Hope and Love, which are our Light. Life and Power. In the new nature Faith is our light, bacause by it we see things otherwise than we did before. We see God, Heb 11.26. By faith he forsook Egypt, not fearing the wrath of the King; he endured as seeing him who is invisible. We see Christ, John 6.40. That every one that seeth the Son, and believeth on him. They see such an excellency in him, that all other things are but dung and dross in comparison of him. They see Heaven and Spiritual things, & things to come, Heb. 11.1. Now faith is the substance of things hoped for, the evidence of things not seen. And Eph. 1.18. The Eyes of your understanding being enlightned, that ye may know what is the hope of his calling, and what t…e riches of the Glory of his Inheritance in the Saints. Faith is the eye of the new Creature that giveth us another sight of things, than we had before. Without it we cannot see these things, 2 Pet. 1.9. We understand what is good for back and belly, we see things at hand, but cannot see things afar off. Then love is as it were the heart of the new Creature, the seat of life, or wherein the new bent and inclination to what is good, and holy, doth most discover its self. We are never converted till God hath our love; for grace is a victorious swavity or complacency. God in conversion acteth so powerfully, that his purpose is accomplished. He acts upon the will of man with so much energy, that he mastereth it, and yet with so much sweetness, that his power maketh us a willing people. Psa. 110.3. That is, he gaineth our love, and then nothing he doth, or saith, is grievous, 1 John 5.3. Healing grace worketh mainly by shedding abroad the love of God in our hearts, and causing us to love him again. The sensitive delectation, which formerly captivated the will, is subdued, and the Soul is brought to delight in God as our chief good; so that grace, which is light in the understanding, is pleasure in the will. There is a powerful love which maketh our duty easie and agreeable to us. Then hope that is our strength, for the sense of the other World, where we shall have what we believe, and desire, at the fullest rate of injoyment, doth fortify the heart against present Temptations, the sorrows of the World, & the delights of sense. The Soul is weak when our expectation is cold and languid; strong, when the heart is most in Heaven; our moral and Spiritual strength lyeth in the heavenly mind. 'Tis our Anchor and Helmet. Now all these graces are of God. The Scripture is express both for faith, which giveth us a new sight of things, Eph. 2.8. By grace ye are saved, through faith, and that not of your selves, it is the gift of God. And love which giveth us a new bent and inclination, or that victorious swavity, which gently mastereth the will by its affectionate allurements, or pleasingly ravisheth the heart, 1 John 4.7. Let us love one another, for love is of God. This holy fire is only kindled by a Sun-beam. And hope is of the same extract and original, Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy-Ghost. That heavenly frame that maintaineth comfort in our Souls in the midst of the tumults and confusions of the present World, 'tis wrought in us by the Spirit: these graces, as they are created after God, so created by God. After God; after his image: Wisdom, Power and Goodness are the three great attributes to which answer Light, Life, and Power, or which is all one, Faith, Hope, and Love; Faith as the eye, and Love as the heart; this life is received by Faith, and acted in Love. Hope as the strength and reason sheweth it as well as Scripture. Faith we cannot have of our selves, for by sense we only see things that are before us. By reason things future, as they are contained in their causes, may be seen, if nothing hinder, but things Spiritual, invisible, and wholly future, cannot be seen with any certainty, but in Gods light, as he revealeth the object, and openeth the faculty. Love we cannot have of our selves, for man being a fleshly creature, his love accommodateth its self to the interests of his flesh; suppose it to be placed like a needle between two loadstones, between, God and the World, surely it will be drawn away by what is strongest, and nearest; self-love being guided by concupiscence, tendeth towards the Creature, till it be mastered by grace: Those pleasures which enter into the Soul by the gate of the senses, will corrupt our love, till an higher pleasure, let in by the understanding divinely enlightned, and into the will, draw it another way; for before the understanding is daz'ed with false light, or obscured by real darkness, that it can hardly discern good from evil: Such is the treachery of the senses, and revolt of the passions, and the will perverted by concupiscence hath no inclination but to what is evil. Hope which floweth from love that cannot be; for till God be our chiefest good, how shall we seek and long for the time when we shall fully injoy him, with any life, seriousness and comfort.
5. All things belonging to the new creature the Scripture ascribeth to God. Take that noted place, Phil. 2.13. For God worketh in us both to will and to do of his good pleasure: All that we will, and all that we do in the Spiritual life is of God. Mark here,
First, he did not only give us the natural faculties at first; God, as the Author of nature, must be distinguished from God as the Author of grace, that is another sphere and order of beings; 'tis one thing to make us men, another thing to make us Saints or Christians. We have understanding, will, and affections, and senses, as men, but we are Sanctified as Christians, 1 John 5.20. He hath given us an understanding that we may know him that is true.
Secondly, God doth not only concur to the exercise of these faculties, as a general cause, as he doth to all the creatures, Acts 17.28. We cannot stir nor move without him; general providential assistance is necessary to all things, or else they could not subsist; as the fire could not burn the three Children, though he did not destroy the being of property of it, only suspend his influence: So God is said to give the seeing eye, and the hearing ear; not only the rational faculty, but the exercise, but this is not enough, as the act is from God, so the graciousness of the act.
Thirdly, To come more closely to the thing in hand; God doth not only work meerly by helping the will, but giving us the will, not by curing the weakness of it, but by sanctifying it, and taking away the …infulness of it, and sweetly drawing it to himself. If the will were only in a swoon and languishment, a little excitation, outward or inward, would serve the turn; but 'tis stark dead, they do but flatter nature that say of it, as Christ of the Damosel, she is not dead, but sleepeth. Gods grace is not only necessary for facilitation, that we may more easily choose and pursue that which is good; as an horse is requisite that a man may pass over his Journey more easily, which otherwise he might do on foot with difficulty. No, 'tis impossible, as well as difficult, till God giveth us the will and deed.
Fourthly, God doth not only give a power to will if we please, or a power to do if we please, but he giveth to will and to do, the act of willing and doing. Adam had posse quod vellet, but we have velle quod possimus; he had a power to avoid sin if he would▪ but we have the will its self; but he worketh powerfully and efficaciously, that is to say, the effect succeedeth, Ezek. 36.27. A new heart will I give to you, and a new Spirit will I put into you, and cause you to walk in my ways. If this were all the grace given to us for Christs sake, that we might be converted if we would, divers absurdities would follow:
1. … Christ dyed at uncertainties, and 'tis in the power and pleasure of mans will to ratify and …strate the end of his death; for 'tis a contingent thing whether a man will turn to God, y… or no. No, 'tis not so left; it doth not depend upon mans … with, I…h… 6.37. All that the Father giveth me shall come to me.
… Man would be the principal cause of his own conversion, and so would rob God of the glory of his free grace, and put the honour of it on the liberty of mans will; for grace giveth an indifferency, he may or he may not; but free will hath the casting voice; a power to repent or believe he hath from God, but the determining act is from himself which is more noble; for he doth more that doth will and work, than he that giveth a power to will and work. As 'tis a more perfect thing to understand, than to be able to understand; the act is more perfect than the power; actus secundus est n…bilior quàm primus. We should then expect from God no other grace, but a power to repent and believe; but it's left to our wills to make it effectual or frustrate; is this all? No; God doth not only give a power to believe, but faith; a power to repent, but repentance its self; not such grace as is effectual only as mans will is pleased to use it, or not to use it, but victorious grace, such as conquereth the heart of man, and sweetly subdueth it to God.
3. Look to the prayers of the faithful dispersed every where in the holy Scriptures, and they understand this of effectual grace. Create in me a clean heart, saith David, Psa. 51.10. And Paul prayed, Heb. 13.21. The Lord make you perfect in every good work, to do his will, working in you that which is pleasing in his sight. Grace effectual by its self is prayed for, not a grace that giveth the possibility only, but the effect; not only such as doth invite and solicite us to good, but such as doth incline and determine us to good.
4. This grace we give thanks for; not for a power to repent and believe, but for repentance▪ and faith its self to be wrought in us. Put it into the instance of Peter and Judas. For otherwise God would do no more for Peter than for Judas, if God did only give a power to will, if we please to do it, so man would difference himself. 1 Cor. 4.7. Then Peter no more than Judas, and Judas as much as Peter; Lord I thank thee that thou hast given me some supernatural help, namely, a power to return to thee if I will. And the like help thou hast given to my fellow disciple Judas, but this I have added of mine own accord, a will to return and be converted. And though I have received no more than he, yet I have done more than he, since I have accepted grace, and he remaineth in sin. I owe no more to thy grace than Judas did; but I have done more for thy Glory than Judas did.
5. Our first choice and willing the things of God, is not only given us, but our willing and working when we are converted. Grace is no less necessary to finish than to begin; and the new state dependeth absolutely on its influence from first to last. He worketh all our works for us.
There is not one individual act of grace, but God is interessed in it, as the Soul is in every member; there is not only a constant union by vertue of their subsistence in the Body, but there is a constant animation and influence, and the members of the Body have no power to move, but as they are moved and acted by the Soul: So grace is twofold, habitual, which giveth the Christian his supernatural being, 2 Pet. 1.4. Who hath made us partakers of the divine nature. And actual, which raiseth and quickeneth them in their operations. To this sense must these places be interpreted, John 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. And 2 Cor. 3.5. Not that we are sufficient of our selves to think any thing, but our sufficiency is of God. You will say then, what difference is there between the regenerate and unregenerate; a natural man and a new creature?
I Answer, there is somewhat in them which may be called a new life, and a new nature, somewhat distinct from Christ, or the Spirit of Christ that worketh in them; there is the habits of grace, or the seed of God, 1 John 3.9. which cannot be Christ, or the Spirit, for 'tis a created gift, Psa. 51.10. Create in me a clean heart. This is called sometimes the Divine nature, sometimes the new creature, sometimes the inward man, sometimes The good treasure, Matth. 12.35. A stock of grace which may be increased, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit, so that when the Spirit worketh on us, 'tis in another manner than on the regenerate. At first conversion we are meer objects of grace, but afterwards instruments of grace; first upon us, and then by us. He worketh in the regenerate, and unregenerate, in a different manner; he works on the unregenerate while they do nothing that is good, yea the contrary; the regenerate he helpeth not unless working, striving, labouring; there is an inclination towards God and holy things which he quickeneth and raiseth up.
6. In the same action, unless God continueth his assistance, we fail and wax faint, for God doth not only give us the will, that is, the desire and purpose, but the grace by which we do that good which we will and purpose to do; these two are distinct, to will, and to do. And we may have assistance in one kind, and not in another; willing and doing are different. For Paul saith, Rom. 7.18. To will is present with me, but how to perform that which is good I find not. There needeth grace for that also; to will is more than to think, and to exert our will into action is more than both; in all we need Gods help; we cannot think a good thought, nor conceive an holy purpose, much less perform a good action: So that we need renewed strength every moment. The heart of man is very mutable in the same duty, and we can keep up our affections no longer than God is pleased to hold them up: While the influence of grace is strong upon us, the heart is kept in a warm, holy frame, but as that abateth, the heart swerveth, and returneth to sin and vanity; instance in Peter, se posse putabat quod se velle sentiebat.
Use 1. Let us apply this.
1. Take heed of an abuse of this Doctrine. 1. Let it not lull us asleep in idleness, because God must do all, we must do nothing; this is an abuse; the Spirit of God reasoneth otherwise, Phil. 2.12, 13. Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do. Work, for God worketh; it cannot be a a ground of loosness, or laziness to the regenerate, or unregenerate.
1. Not to the unregenerate; their Impotency doth not dissolve their obligation. A drunken Servant is a Servant, and bound to do his work, though he hath disabled himself; 'tis no reason the Master should lose his right by the Servants default. Again Gods doing all is an ingagement to us to wait upon him in the use of means, that we may meet with God in his way, and he may meet with us in our way.
1. That we may meet with God in his way, God hath appointed certain duties to convey and apply his grace. We are to lye at the Pool till the Waters be stirred, to continue our attendance till God giveth grace, Mark 4.24. Take heed what ye hear. With what measure ye mete, it shall be measured to you. As you measure to God in duties, so will God measure to you in blessings.
2. That God may meet with us in our way, God influenceth all things according to their natural inclination. God inlightneth with the Sun, burneth with the fire, reasoneth with man, acts necessarily with necessary causes, and freely with free causes; he doth not oppress the liberty of the creature, but preserveth the nature and interest of his workmanship, draweth men with the cords of a man, Hos. 11.4. He propoundeth reason which we consider, and so betake our selves to a Godly course. The object of regeneration is a reasonable creature, upon whom he worketh not as upon a stock or a stone, and maketh use of the Faculties which they have, shewing us our lost estate, and the possibility of Salvation by Christ, sweetly inviting us to accept of Christs grace, that he may pardon our sins, sanctify our natures, and lead us in the way of holiness unto eternal life. Now these means we are to attend upon.
2. Not to the regenerate. Partly because they have some principles of operation, there is life in them, and where there is life, there is a principle and power to act, or else Gods most precious gifts would be in vain; and therefore 'tis their duty to rowse and quicken themselves, 2 Tim. 1 6. That thou stir up the gift of God which is in thee. And, Isa. 64.7. No man stirreth up himself to seek after God. We have understanding and memory sanctified and planted with a stock of divine knowledge, to revive truths upon the conscience. And Partly because Gods Children are never so deserted, but that there is some help from God, There are auxil…a necessaria. Some liberal and plentiful aids of grace which may be suspended. But that grace which is simply and absolutely necessary, is still vouchsa…ed. Therefore they are more inexcusable. If the wicked man, that had but one talent, be taxed for being a lazy and sloathful Servant, Matth. 25. Much more the regenerate that hath three talents. A reasonable nature, grace habitual and such actual help as is absolutely necessary. And Partly, Because to neglect duty is to resist grace, and run way from our strength. God hath promised to be with us what we are doing, 1 Chron. 22.6. Vp and be doing, and the Lord be with you. Davids silence, and keeping off from God, did him no good. When the Eunuch was reading, and knew not what to make of it, God sent him an interpreter, Acts 8.
2. 'Tis an abuse to think the exhortation in vain, to press people to become new creatures. 'Tis not in vain;
1. That man may own his duty, and be sensible of the necessity of the change of his estate, who would otherwise be altogether careless and mindless of such a thing, a duty which must be speedily and earnestly gone about, if they mean to be saved. The exhortation is a demanding of Gods right, and maketh the creature sensible of his own obligation, that he may take care of this work as well as he can, at least, that he may acknowledge the debt, and confessing our impotency, beg grace.
2. God requireth it of us, that he may work it in us; he worketh by requiring, for Evangelical exhortations carry their own blessing with them, John 11.43. Lazarus, come forth. There went a power and efficacy with the words to raise him from the dead. So Matth. 12.13. Stretch forth thine hand; there was the difficulty, but the man found help in stretching forth his hand.
3. The exhortation is not in vain, because there are some things to be done before this, renovation's in order thereunto, as wood is dryed before 'tis kindled. There are some preparations to conversion, and we are to be active about them, as that we should rowse up our selves, Psa. 22.27. The ends of the World shall remember, and turn to the Lord. And Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimonies. Man is very inconsiderate, his Soul is asleep till consideration awakens it, he is to try his own estate whether good or bad, Lam. 3.40. Search and try your ways, and turn unto the Lord. To set himself to seek after God in the best Fashion he can, Hos. 5.4. They will not frame their doings, nor think of recovering themselves nor bending their course that way.
4. The exhortation is not in vain, that men may not hinder Gods work, and obstruct their own mercies, and render themselves more unapt to be changed. God taketh notice they would not observe his checks, Prov. 1.23. They set at nought my counsel, and would not turn at my reproofs. Sometimes conscience boggleth, either as excited by the word; Felix trembled, Acts 24▪ 25. Or some notable affliction or streight, Gen. 42.21. By one means or other the Waters are stirred, great helps are vouchsafed to us; not to observe these seasons is a great loss.
2. VSE. What is the true use to be made of this Doctrine?
1. To make us sensible that 'tis an hard task to get the change of the new creature; if you have mean thoughts of this work, you lessen your obligation to God for your cure by the grace of your Redeemer, believing your disease light, you think your remedy easie, and so cannot be thankful for your recovery, if you lessen your sickness. And besides, it will lessen your care and make you vain and negligent, you will not beg it of God so heartily, if you do not think this work to be what it is. Therefore in the first place you must be convinced of the difficulty of it.
2. To check despair. Many when they hear they must be new men in all things, conceit they shall never be able to reach it. Surely Christ can change thy heart, Matth. 19.26. He can make thee a new creature, he that can turn Water into Wine can also turn Lyons into Lambs.
3. To keep as humble. For all things are of God. What have we, that we have not received? 1 Cor. 4 7. We have all by gift, and if we be proud, 'tis that we are more in debt than others. Let us not intercept Gods honour.
4. To make us thankful. Give God the praise of changing thy nature, if from a bad man thou art become good. He looketh for it, for his great end is to exalt the glory of his grace. Now let us ascribe all to him; 'twas he at first that gave us those permanent and fixed habits which constitute the new nature, he furnisheth us with those dayly supplies by which the Spiritual life is maintained in us. 'Tis he that exciteth and perfecteth our actions; therefore put the Crown still upon graces head, Luke 19.16. Thy pound hath gained ten pounds, Gal. 2.20. Not I, but Christ that liveth in me, 1 Cor. 15.10. Not I, but the grace of God which was in me. When we have done and suffered most, we must say, of thine own have we given thee.
5. If all things are from God, let us love God in Christ the more, and live to him; it worketh upon our love, when we see how much we are beholding to him, and our love should direct all things to his glory, Rom. 11.36. For all things are of him, and through him, and to him. What is from him must he used for him. Our new being should be to the praise of his glorious grace, Eph. 1.12. and 30. Glorify him in deed as well as word.
6. Live in a cheerful and continual dependance upon God for that grace which is necessary, for our continual dependance doth ingage us to constant communion with God; if we did keep the stock our selves, God and we would soon grow strange, as the Prodigal, when he had his portion in his own hands, goeth away from his Father, the throne of grace would lie neglected, and unfrequented, and God would seldom hear from us. Therefore God would keep grace in his own hands, to oblige us to a continual intercourse with him. A cheerful dependance; for God is able and ready to help the waiting Soul, and hath ingaged his faithfulness to give us necessary and effectual grace, to preserve the new life, 1 Cor. 1.9. God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord; 1 Thes. 5.24. I will conclude with the words of Austin, Job in stercore, &c. Job was more happy in his misery than Adam in his innocency; he was victorious on the dung-hill, when the other was defeated on the throne; he gave no ear to the evil counsel of his Wife, when the Woman seduced Adam. He despised the assaults of Satan, when the other suffered himself to be worsted at the first temptation. He preserved his righteousness in the midst of his sorrows, when the other lost his innocence in the midst of Paradise. Therefore let us comfort our selves in the grace we have by Christ in the new covenant.
2. Point. That God is the Author of the New Creature as reconciled to us in Christ.
1. He would not give this benefit till Justice be satisfied; not set up man with a new stock till there was satisfaction made for the breach of the old. Christ hath pacified God for us, and all grace floweth from this, that God is become a God of peace to us, Heb. 13.20. The God of peace make you perfect. So 1 Thes. 5.23. The God of peace sanctify you thoroughout. While God is angry, there is no hope to receive any gift of grace from him. The holy Spirit is the gift of his love, the fruit of his peace and reconciliation; God is only the God of peace, as satisfied by Christs death. The Chastisement of our peace was upon him, Isa. 53.5.
2. God is never actually reconciled to us, nor we to him, till he give us the regenerating Spirit; that's receiving the atonement, Rom. 5.11. Nothing but the new creature will evidence his special favour. Therefore 'tis said, Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy-Ghost given unto us. Other things may be given us during his Anger, yea, they may be given in Anger, but the regenerating Spirit is never given in anger.
3. We are so far renewed by this reconciliation, that in some respects we are upon better terms than we were in innocency, before the breach, namely, as God giveth us effectual grace, not only such grace to stand if we will, or obey if we will, but whereby we are effectually inabled to obey and persevere.
1. VSE. Let us seek after this reconciliation with God by Christ; then we may comfortably look to obtain every good thing at his hands. Sense of guilt is our first motive on our parts, and reconciliation beginneth all on Gods part. Surely God is willing to be reconciled, because he hath laid such a foundation for it in the death of Christ; why else hath he appointed a Ministry of reconciliation, but to call upon us to cast away the weapons of our defiance, and to enter into his peace?
2. It sheweth us how much we are obliged to Jesus Christ, who by his death hath satisfied Gods justice, and merited all the mercies promised; the promises themselves; for he is given for a covenant, that is, the foundation of it, the terms and conditions, the power to perform them, the Ministry by which this peace is conveyed to us; he first preached peace, Eph. 2.7. having slain enmity by his Cross.
3. Let no breach fall out between God and you, lest it stop grace; the continued sanctification and perfection of man once regenerate cometh from the God of peace, dependeth upon this reconciliation, as well as the first renovation. Gods sanctifying power, and the abode of his Spirit, is still necessary to renew us more and more.