The Best Interest, Chapter 1 · Section 3 · Subsection 3 – Subsection 4
Doubts, about our being new creatures, anſwered.
Obj. 1. It is ſaid of thoſe that are in Chriſt, and are new creatures, that old things are paſt away, and all things are become new. Now though through Gods mercy I find ſomething of the renewing grace of God, yet I feel ſtill ſome remainders of the old man, I cannot ſay that all old things are paſt away, and that all things are become new, and therefore I am afraid that I am not a new creature.
A. 1. We muſt diſtinguiſh between a new creature and a perfect creature. We may be new creatures though we be not perfect creatures, but have imperfections adhering to us. There is no doubt but the Apoſtle Paul was a new creature, yet he confeſſeth of himſelf that he was not perfect. Phil. 3.12. Not as though I had already attained, either were already perfect. Job was a new Creature, yet he diſclaimed the ſaying he was perfect, and if he had ſaid it, his impatient ſpeeches under his afflictions would have proved his imperfection. Joh. 9.20. If I juſtifie my ſelf, mine own mouth ſhall condemn me, if I ſay I am perfect, it ſhall prove me perverſe. Perfection of grace is the priviledge of the Saints in Heaven, not of the Saints on Earth. Heb. 12.22, 23. Ye are come to the Heavenly Jeruſalem, and to the Spirits of juſt men made perfect.
2. Renewing grace is carried on gradually in thoſe that are born of God. The work of renovation is not finiſhed in one day, but is carryed on day by day. 2 Cor. 4.16. The inward man is renewed day by day. The mind is not fully enlightned, nor the heart ſully ſanctified at once, but this work is carryed on by degrees, and it is a miſtake to think we have no renewing grace, becauſe the work of renovation is not compleated, but is carried on day by day.
3. Old things are paſt away, and all things are become new, initially in thoſe that are new creatures. God hath begun to renew the whole Soul, and to mortifie all the luſts and members of the old man. Grace though it be but in part, diffuſeth it ſelf into every part of a man, it is like leaven that leaveneth the whole lump, the Mind, Will, Affections, Soul and Body, all are Sanctified though but imperfectly. And as all things are begun to be made new, ſo they ſhall as certainly be perfected as if they were already done. Such things as ſhall certainly be brought to paſs, are oft in Scripture ſpoke off, as already done. Iſa. 9.6. Ʋnto us a child is born, unto us a Son is given. This was ſpoken many hundred years before the Birth of Chriſt, becauſe it was certain that he ſhould be born, it is ſpoken as already done. Joh. 6.47. Verily, verily, I ſay unto you, he that believeth on me hath Everlaſting Life. Eternal Life is enjoyed in Heaven, yet becauſe it is ſure to ſuch as believe in Chriſt, it is not ſaid he ſhall have, but he hath Everlaſting Life.
4. There is a relative and a real change in ſuch as are new creatures. By a relative change I underſtand a change of their ſtate and relation to God. As for inſtance, when a man of an enemy becomes a friend of God. When a man of a child of wrath becomes a child of God. Whereas a man was under the curſe he comes under the bleſſing, whereas a man was in a ſtate of Condemnation, he is tranſlated into a ſtate of Salvation. In reſpect of this Relative change, all old things are paſſed away, and all things are become new in him, that is a new creature. For he that is in Chriſt is no more under the curſe and wrath of God, and in a ſtate of Condemnation, but is paſſed from Death to Life. A real change is the change that is made of the Heart and Life of him that is a new Creature; This change is carryed on gradually.
5. There are different degrees of grace in thoſe that are new creatures, ſome are Babes in Chriſt, ſome little Children, ſome young Men, ſome Fathers. Such as are but babes in Chriſt are new Creatures, as well as thoſe that are Fathers, but have more weakneſſes and imperfections than young Men or Fathers. Such as are but babes in Chriſt, have ſuch great imperfections, and are ſo weak in grace, that they are more like to Carnal than Spiritual perſons. 1 Cor. 3.1. And I brethren could not ſpeak unto you as unto Spiritual, but as unto Carnal, even as unto babes in Chriſt. Yet even in ſuch as are but babes in Chriſt, there may be diſcerned ſome workings and ſtirrings of the grace of God, as for inſtance.
(1.) There are deſires after the word of God in order to growth thereby. 1 Pet. 2.2. As new born babes deſire the ſincere Milk of the word, that ye may grow thereby. As the babe can't live without the breaſt, ſo neither can the new creature live without the Milk of the Word. It is not any Preaching will ſatisfie a new Creature, but it muſt be the Milk of the Word, the ſincere Milk of the Word, ſuch as will further growth. It muſt be intelligible, ſound, profitable preaching that will quiet ſuch a Soul.
(2.) They that are but babes in Chriſt ſhew forth this grace, they cry after Chriſt, and can't be ſatisfied without Chriſt, as the babe cryeth after the Mother and can't be ſatisfied without her. They can ſay as David, Pſal. 143.6. My Soul thirſteth after thee as a thirſty land. Pſal. 84.2. My heart and my fleſh cryeth out for the Living God
Obj. 2. It is ſaid, 1 Joh. 3.9. Whoſoever is born of God doth not commit ſin. Now I can't live without the Commiſſion of ſin, and therefore I fear I am not born of God, I fear I am not a new Creature.
A. 1. The meaning of this Scripture is not that they that are born of God, are wholly free from all ſin, for then no man upon the face of the earth ſhould be born of God. Eccl. 7.20. For there is not a juſt man upon earth that doth good and ſinneth not. Jam. 3.2. In many things we offend all. 1 Joh. 1.8. If we ſay that we have no ſin, we deceive our ſelves and the truth is not in us.
2. Whoſoever is born of God, doth not commit ſin like as other men, who are void of the grace of God. There is a great deal of difference between the ſins of Regenerate and Unregenerate men. As
1. Regenerate men do not allow themſelves in ſin. Rom. 7.15. That which I do, I allow not. Their will is averſe to ſin, although by the power of indwelling corruption they are drawn to ſin. ver. 19. The evil which I would not, that I do. But the will of an Unregenerate man is enclined and reſolved to adhere to ſin. Joh. 8.44. The luſts of your Father ye will do. Jer. 2.25. We have loved ſtrangers, and after them we will go.
2. The ſins of the Regenerate are ſins of infirmity. Pſal. 77.10. I ſaid this is mine infirmity. They fall through weakneſs, and are overtaken with a temptation. Gal. 6.1. If any man be overtaken with a fault— Pſal. 18.21. I have not wickedly departed from my God. But wicked men go on preſumptuouſly in their ſins, and ſin with an high hand. Jer. 8.6. Every one turned to his courſe, as the horſe ruſheth into the battel.
3. Though Regenerate perſons may fall into ſin, yet they do not love any ſin, but do hate and abhorr ſin. Pſal. 119.104. I hate every falſe way. Rom. 7.15. What I hate, that I do. But Unregenerate men love and delight in ſin. Iſa. 66.3. Their Soul delighteth in their abominations. Jer. 2.25. We have loved strangers. That is, ſtrange Gods.
4. Though a Regenerate man may fall into ſin, he doth not lye in his ſins, but riſeth up again, and reneweth his Repentance. Prov. 24.16. A juſt man falleth ſeven times and riſeth up again. But Unregenerate men lye and continue in their ſins. 1 Joh. 5.19. The whole world lyeth in wickedneſs. They are like the Sow that walloweth in the mire.
5. The Regenerate make it their dayly care and endeavour to depart from ſin. Pſal. 16.17. The high way of the upright is to depart from evil. That is, it is his dayly and conſtant practice. Act. 24.16. But Unregenerate men give over themſelves to do evil, and ſet themſelves in a way that is not good. Pſal. 36.4. He ſetteth himſelf in a way that is not good. Eph. 4.19.
3. If we find in our ſelves the grace of God as well as the remainders of Corruption, we may conclude that notwithſtanding our infirmities we are born again. As for inſtance, if we find that God hath given us hearts to love himſelf, and to love one another, this love is a grace of God, and a manifeſt token that we are born again. 1 Joh. 4.7. Beloved let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God.
5. Crucifying the fleſh with the luſts and affections thereof, is a good evidence of a ſaving intereſt, Gal. 5.24. And they that are Chriſts have Crucified the fleſh with the affections and luſts. For the underſtanding of this Scripture, we muſt enquire what is meant by Fleſh, what by the affections of the fleſh, what by the luſts, and what by Crucifying the fleſh with the affections and luſts. By the fleſh is not meant the body, but the corruption of our natures, the works of the fleſh ſpoken of ver. 19.20, 21. Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Ʋncleanneſs, Laſciviouſneſs, Idolatry, Witchcraft, Hatred, Variance, &c. They that are Chriſts Crucifie theſe works of the fleſh. By the affections are meant ſinfull affections, when we ſet our affections on things unlawfull, and when we ſet our affections inordinately on things that are lawfull, all inordinate affections are to be mortified. Col. 3.5. Mortifie your Members which are on the earth— inordinate affections. As for natural affections when kept in due bounds, they are not to be Crucified, for it is no virtue, but a great degree of degeneracy to be without natural affection. Such as are without natural affection are not reckoned among the Saints, but among the chief of Sinners. Rom. 1.31. Without underſtanding, Covenant breakers, without natural affection— By luſts underſtand, the inclinations of the heart unto evil things. 1 Cor. 10.6. Now theſe are our Examples, to the intent we ſhould not lust after evil things, as they alſo luſted. Now to Crucifie the fleſh with the affections and luſts, is to mortifie our corrupt natures, with the works that proceed from it, and not only to mortifie the works of the fleſh, but all inordinate affections, and all luſtings after evil things, it is oppoſed to living after the fleſh, which will bring eternal death, and is inconſiſtent with the grace of God, and an intereſt in Chriſt. Rom. 8.13. If ye live after the fleſh ye ſhall dye, but if ye through the Spirit do mortifie the deeds of the body, ye ſhall live. To Crucifie the fleſh with the luſts and affectious, is to dye to ſin, to put all our ſins to Death, a Metaphor taken from the Jews putting Chriſt to Death, let us therefore conſider what the Jews did to Chriſt when they Crucified him, and ſee whether we have done the like to our ſins, and thereby we ſhall know whether we have Crucified the fleſh with the affections and luſts.
1. When the Jews Crucified Chriſt, they found him out, and had a token given to them whereby they ſhould know him. Joh 18.2. Judas which betrayed him knew the place. Mat. 26.48. Now he that betrayed him, gave them a ſign, ſaying, whomſoever I ſhall kiſs, that ſame is he, hold him faſt. So they that have Crucified the fleſh with the luſts and affections, have gotten the knowledge of their ſins, they know the plague of their hearts. They can ſay as the Jews, Iſa. 58.12. As for our iniquities we know them. This is one ſtep towards Reformation, to diſcover what is amiſs in our hearts and ways. Pſal. 119.59. I thought on my ways, and I turned my feet unto thy Teſtimony. But if a man go no farther than the getting the knowledge of our ſins, and do not forſake them, this will make us the greater Sinners by ſinning againſt light.
2. When the Jews had found out Chriſt, they went with him to Caiaphas the high Prieſt, and took counſel againſt Chriſt to put him to death, Matth. 26.56. & 27.1. So they that have crucified the fleſh with the affections and luſts, when they have found out their ſins, they ask counſel of God, how they may put them to death, how and by what means they may be delivered from their ſins, Rom. 7.24. Oh wretched man that I am, who ſhall deliver me from the body of this death.
3. When the Jews had taken counſel to put Chriſt to death, they carry him to Pontius Pilate, and there they accuſe him, and cry out to have him crucified, Mark 15.3. The chief Priest accuſed him of many things, ver. 13. They cryed out crucifie him. So they that have crucified the fleſh and the luſts and affections, accuſe themſelves before God, for their ſinful hearts, and their vile affections, and corrupt luſts, Iſa. 64.6. We all are as an unclean thing, Job 40.4. Behold I am vile. And they cry out to God to Crucifie their luſts, and to deliver them from all their Tranſgreſſions. Pſal. 39.8. Deliver me from all my Tranſgreſſions.
4. They judged and condemned Chriſt before Pilate, and ſaid that by their Law he ought to dye, and would not let Pilate reſt till he had condemned him, and delivered him up to be crucified, Joh. 19.7. We have a Law, and by our Law he ought to dye, Mark 14.64. They all condemned him to be guilty of death, Luk. 23.24. And Pilate gave ſentence that it ſhould be as they required. So they that have crucified the fleſh with the affections and luſts, judge and condemn themſelves in the preſence of God, as worthy to dye eternally. And they judge and condemn their ſins, they are ſatisfied in their judgements that according to the Law of God they ought to put their ſin to death, and they will give God no reſt till he hath ſent his Spirit into their hearts, to Crucifie the fleſh with the luſts and affections.
5. The Jews after Chriſt was Condemned, hung him up on the Croſs, and made him faſt with Nails to the Croſs, and would not ſuffer him to be taken down, till he had given up the Ghoſt. So they that have Crucified the fleſh with the affections and luſts, do lay hold on Chriſt Crucified, for the Crucifying their fleſh with all its corrupt luſts. And it is the ſixed purpoſe of their hearts by the help of Chriſt, to ſuppreſs all ſinfull luſts and inordinate affections, and to refrain from all ſinfull ſpeeches and practices. Thus David was carefull to ſuppreſs and keep down Pride in his heart. Pſal. 131.1. Lord my heart is not haughty— And to ſuppreſs the frowardneſs and diſcontent of his heart. Pſal. 101.4. A froward heart ſhall depart from me. If frowardneſs got into his heart, under the diſorders and croſſes that were in his family, he would not ſuffer it to abide with him, it ſhould quickly depart from him, he was carefull alſo to ſuppreſs inordinate affections to the World. Pſal. 119.36. Encline my heart to thy Teſtimonies, and not unto Covetouſneſs. And all other evil inclinations of his heart. Pſal. 141.4. Encline not my heart to any evil thing. And as he was carefull to ſuppreſs evil luſts in his heart, ſo to refrain from evil ſpeeches and ſinfull practiſe. Pſal. 49.1. I ſaid, I will take heed to my ways, that I ſin not with my Tongue, I will keep my Mouth with a Bridle, while the wicked is before me. Pſal. 119.101. I have refrained my feet from every evil way. They that ſeek by the help of Chriſt to ſuppreſs evil luſts and inordinate affections, and refrain from ſinfull ſpeeches and practices, have Crucified the fleſh with the luſts and affections.
6. The Jews having heard that after Chriſt was Crucified, he would riſe again, put him into a Grave, and rolled a great ſtone upon the mouth of the Grave, and ſet a ſtrict watch, and did all that they could to prevent his riſing again. So they that have Crucified the fleſh with the luſts and affections do what they can to prevent the riſing of ſin in their hearts, and the breaking of it forth in their lives. They ſet a watch over their lips and lives. Pſal. 39.1. I ſaid I will take heed to my ways, that I ſin not with my Tongue. Pſal. 141.3. Set a watch O Lord before my mouth, keep the door of my lips. Pſal. 18.23. I kept my ſelf from mine iniquity. Prov. 4.23. Keep thy heart with all diligence, for out of it are the iſſues of Life.
Obj. I am under doubtings whether I am Chriſts, becauſe it is ſaid they that are Chriſts have Crucified the fleſh with the affections and luſts. Now though I deſire and endeavour to Crucifie the fleſh with the affections and luſts, yet I can't ſay I have attained to it. Though I endeavour to ſuppreſs all evil luſtings, and all inordinate affections, and to refrain from every evil way, yet I ſtill find the fleſh luſting againſt the Spirit, and the law in my members warring againſt the law of my mind, and leading me captive to the law of ſin and death. And therefore I fear I am none of Chriſts.
A. 1. Such as are united to Chriſt, have Fleſh as well as Spirit in them, and do find the luſtings of the Fleſh againſt the Spirit, and the warring of the law in their members, againſt the law of their mind, but they do not walk after the Fleſh but after the Spirit. Rom. 8.1. There is therefore now no condemnation to them which are in Chriſt Jeſus, who walk not after the Fleſh but after the Spirit. The Apoſtle ſpeaking of ſuch as are in Chriſt Jeſus, ſaith not, they have no fleſh, nothing of corruption in them, that there is nothing but the Spirit of Grace in them, but he ſaith of them, they walk not after the fleſh but after the Spirit. The Galatians were the children of God. Gal. 3.26. Ye are all the children of God by Faith in Chriſt Jeſus. Yet they had in them, the Fleſh luſting againſt the Spirit, whereby they were hindered that they could not do that good which they were willing and deſirous to do. Gal. 5.17. The Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would. The Apoſtle Paul was Chriſts, 2 Cor. 10.7. If any man truſt to himſelf that he is Chriſts, let him of himſelf think this again, that as he is Chriſts, even ſo we are Chriſts. Yet this Apoſtle (who if any man upon earth might be confident that he was Chriſts, he would let him know that he was Chriſts alſo) ſaw and complained of a law in his Members, warring againſt the law of his Mind, and leading him captive to the law of ſin. Rom. 7.23. But I ſee another law in my members, warring againſt the law of my mind, and bringing me into Captivity to the law of ſin, which is in my Members.
2. They that heartily deſire to have the fleſh with the affections and luſts crucified, they have already crucified their ſins in their hearts. What we are willing and deſirous to do, that the Scripture accounts as if it were already done. As it is in the Commiſſion, what ſins we deſire to commit, God accounts them to be committed in our hearts. Matth. 5.28. Whoſoever looketh upon a woman to luſt after her, hath committed adultery already with her in his heart. So it is with the crucifixion of ſin when a man looks upon his ſins and ſaith in the ſincerity of his heart; oh that my fleſh with the affections and luſts were crucified he may be ſaid to have crucified his fleſh with the luſts and affections.
3. They that are Chriſts have delivered up their corrupt natures, with all the affections and luſts to be crucified. We read of Chriſt that he was delivered to the Jews to be crucified, Joh. 19.16. Then delivered he him to be crucified. The hypocrite ſpares his ſins, and hides them, and is unwilling to part with them, Job 20.12, 13. But it is not ſo with a true Chriſtian, to deliver up all his ſins to be crucified, and begs earneſtly of God, that he would not ſuffer any ſin to have the dominion over him, but that he may be delivered from all his tranſgreſſions, Pſal. 119.133. Order my ſteps in thy word, and let not any iniquity have dominion over me, Pſal. 39.8. Deliver me from all my tranſgreſſions.
4. We may be ſaid to have crucified the fleſh with the affections and luſts, when we have begun to mortifie all our ſins, when we make it our daily care and endeavour to ſuppreſs evil luſts and inordinate affections, and to refrain our feet from every evil way. Crucifixion is a lingring death. Our ſins are crucified, when they are dying, though not fully dead. Perſons nayled to the Croſs had many ſtruglings before they gave up the ghoſt, and yet they might be ſaid to be crucified while they hung upon the Croſs, though not perfectly dead. Paul ſaith, I dye daily. So a Chriſtian makes it his daily buſineſs to dye to his ſins. And what we are truly and heartily endeavouring to do, that the Lord eſteemeth and accepts as if it were done. Abraham in the ſincerity of his heart endeavouring to offer up Iſaac, the Scripture ſpeaks of it and accounts it, as if it had been actually done, Heb. 11.17. By faith Abraham when he was tryed, offered up his ſon Iſaac.
5. Then we have crucified the fleſh with the affections and luſts, when the reigning power and dominion of ſin is taken away, that we are no longer the ſervants of ſin, Rom. 6 6. Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. The old man is all one with the fleſh and the affections and luſts thereof, now this old man is crucified, when the power and ſtrength of ſin is ſo far deſtroyed as that we are not ſervants of ſin, when the dominion of ſin is taken away from all that are in a ſtate of grace, ver. 14. Sin ſhall not have dominion over you, becauſe ye are not under the Law but under Grace. Now the dominion of ſin may be taken away, though ſin be not wholly dead in the ſoul. As it was with thoſe beaſts ſpoken of Dan. 7.12. Their dominion was taken away, yet their lives were prolonged for a ſeaſon and a time. So the dominion of ſin may be taken away in that ſoul, where the life of it is prolonged for a little ſeaſon.
But here ſome may ſay, How may we know whether ſin reigns in us, or whether the dominion of ſin be taken away?
I Anſwer, When we yield willing obedience to the motions and dictates of ſin, then ſin reigns in us, Rom. 6.12. Let not ſin reign in your mortal bodies, that you ſhould obey it in the luſts thereof, and ver. 16. Know ye not that to whom ye yield your ſelves ſervants to obey, his ſervants ye are to whom ye obey, whether of ſin unto death, or of obedience unto righteouſneſs. When it is a mans uſual courſe to yield ready obedience to the motions and ſollicitations of ſin, it is a plain caſe ſin reigns in ſuch a man, and he is the ſervant of ſin. As it is an argument that a man is in Authority when his commands are obeyed, Matth. 8.9. I am a man under authority having ſouldiers under me, and I ſay to this man go, and he goeth, and to another come, and he cometh, and to my ſervant do this, and he doth it. So it is an argument that ſin is in authority, when the motions of ſin are are obeyed, when we go and come and do as we are moved and enclined, by the luſts of our own hearts. But where the motions and luſts of the fleſh are reſiſted, ſtriven againſt, ſuppreſſed, there ſin is not in dominion, though it may ſtill abide and dwell in us.
6. If our doubtings of our intereſt in Chriſt ariſe from hence, that we fear we have not Crucified the fleſh with the luſts and affections thereof, let us ſet our ſelves more vigorouſly about this work, to Mortifie and Crucifie the luſts and affections of the fleſh, and to that end let us make uſe of theſe helps.
(1.) Let us walk in the Spirit. Gal. 5.16. This I ſay then, walk in the Spirit, and ye ſhall not fulfill the luſt of the fleſh. There will be luſtings of the Fleſh againſt the Spirit, as long as we live in this world, but if we walk in the Spirit, we ſhall be thereby kept from the fulfilling of the luſt of the fleſh.
(2.) Put on Chriſt, and make no proviſion for the fleſh, to fulfill the luſts of it, that will be a means to mortifie the corruption of your natures. Rom. 13.14. Put ye on the Lord Jeſus Chriſt, and make no proviſion for the fleſh to fulfill the luſts thereof.
(3.) Meditate on the paſſion and ſufferings of Chriſt, and reſt upon Chriſt for the grace that he hath purchaſed by his death, to mortifie the fleſh with the luſts and affections. Gal. 6.14. Rom. 6.6. Tit. 2.14.
(4.) Apply the promiſes which are effectual means to purge out our corrupt natures, and to make us partakers of the divine nature, and to help us to eſcape the corruptions that are in the world through luſt. 2 Pet. 1.4. Whereby are given to us exceeding great and precious promiſes, that by theſe you might be partakers of the divine nature, having eſcaped the corruption which is in the world through luſt. Promiſes of renewing our natures, and purging out the corruption of our hearts you may ſee. Ezek. 36.26. A new heart will I give you And I will take away the ſtony heart out of your fleſh. Deut. 30.6. The Lord thy God ſhall Circumciſe thine heart.
6. Loving Chriſt above all things, is a certain evidence of a ſaving intereſt in Chriſt. If we can ſay of Chriſt with the Spouſe, he is my Beloved, or as the Dutch render it, my beſt Beloved; then we may ſay, he is mine and I am his. It was the Spouſes ſincere love to Chriſt, that cauſed her to ſay with confidence that Chriſt was hers, and ſhe was his. My Beloved is mine and I am his. As we may know that we are paſſed from Death to Life by our love to the Members of Chriſt. 1 Joh. 3.14. We know that we have paſſed from Death to Life, becauſe we love the brethren. So we may alſo know our tranſlation into a ſtate of life, by our love to Jeſus Chriſt, and may ſay, we know we are paſſed from Death to Life, becauſe we love the Lord Jeſus Chriſt. That a ſincere love to Chriſt (which is a loving Chriſt above all things) is a ſure evidence of a ſaving intereſt in Chriſt, will appear hence, becauſe eternal life and all manner of bleſſings are promiſed to thoſe that love Chriſt in ſincerity. Jam. 2.5. Hearken my beloved brethren, hath not God choſen the poor of this World, rich in Faith, and heirs of the Kingdom which he hath promiſed to them that love him. 1 Cor. 2.9. Eye hath not ſeen, nor ear heard, neither hath it entred into the heart of man, the things which God hath prepared for them that love him. Eph. 6.24. Grace be with all them that love our Lord Jeſus Chriſt in ſincerity. But as for thoſe that love any things or perſons more than they love Jeſus Chriſt, though the deareſt friends they have in all the world, they ſhall not be owned of Chriſt for his. Mat. 10.37. He that loveth Father or Mother more than me is not worthy of me, and he that loveth Son, or Daughter more than me, is not worthy of me. See alſo Luk. 14.26.
But how ſhall we know whether we love Chriſt above all Things and Perſons in the World.
A. 1. By our valuing, eſteeming and preferring Chriſt above all things in the World. What we love moſt, that we eſteem and value moſt. 1 Theſ. 5.11. Eſteem them very highly in love. Now we may know that we have the higheſt eſteem for Chriſt of all things and perſons in the World.
(1.) When we will part with any thing, rather than part with Chriſt, when we are willing to ſuffer the loſs of any thing, yea of all things, ſo that we may win Chriſt. Mat. 13.45, 46. The wiſe Merchant ſhewed that he eſteemed the Pearl that he had found to be of great price, when he ſold all that he had to purchaſe it. Phil. 3.8. The Apoſtle Paul ſhewed his preferring Chriſt above all, by his ſuffering the loſs of all things for Chriſt, and this turned to him for a Teſtimony that Chriſt was his, yea doubtleſs, and I count all things but loſs for the excellency of the knowledge of Jeſus Chriſt my Lord, for whom I have ſuffered the loſs of all things.
(2.) When all other things are counted but as droſs and dung in compariſon of Chriſt. Phil. 3.8. For whom I have ſuffered the loſs of all things, and do count them but dung that I may win Chriſt. When other things are undervalued and made light of in compariſon of Chriſt. Eccl. 2.27. Solomon having ſpoken of Mirth, Muſick, Riches, Stately Buildings, Gardens, Orchards, the peculiar treaſure of Kings, &c. Saith all is vanity and vexation of Spirit. But ſpeaking of Chriſt, ſaith, Cant. 5.10. My beloved is the chief among ten thouſand. But when men have great thoughts of the world, and make light of Chriſt, 'tis a ſign they have no intereſt in him ſuum cuique pulchrum. Every one valueth and prizeth his own things.
(3.) It is a ſign that we eſteem Chriſt above all things, when in matters of deliberation, we prefer Chriſts will above our own will, and Chriſts intereſt above our own intereſts, and the Glory of God above all our own concernments. As it was with Chriſt, when he was in great danger, and deliberating what he ſhould do, whether he ſhould pray for deliverance from Death, or expoſe himſelf to ſuffer Death, he reſolved upon what was moſt for the Glory of God, and preferred the Glory of God above his own Life. Joh. 12.27, 28. Now is my Soul troubled, and what ſhall I ſay, Father ſave me from this hour, but for this cauſe came I to this hour. Father Glorifie thy name. So the grace of Chriſt teacheth every Chriſtian, in ſuch caſes as come under deliberation, to prefer the glory of God above all worldly concernments.
2. We may know we love Chriſt above all things in the world, when we deſire Chriſt, and the favour of God in Chriſt, above all things in the World. For what we love beſt, that we ſhall deſire moſt; Our love is diſcovered by our deſires. Now there is no good in this World is ſo much deſired by gracious ſouls, as the favour of God in Chriſt. Pſal. 4.6. There be many that ſay, who will ſhew us any good? Lord lift thou up the light of thy countenance upon us. There is nothing in all the world, that is deſired by gracious perſons like the enjoyment of God and Chriſt, and they that find ſuch deſires after Chriſt, may conclude that they have a ſaving intereſt in Chriſt, and that God is, and will be their portion for ever. Pſal. 73.25, 26. Whom have I in Heaven but thee, and there is none upon earth that I deſire beſides thee. My Fleſh and my Heart faileth, but God is the strength of my heart, and my portion for ever. That deſiring Chriſt above all things is an evidence of a gracious ſtate, appears hence, becauſe Unregenerate men have no deſires after Chriſt. Their Language concerning Chriſt is, there is no beauty that we ſhould deſire him. Iſa. 53.2. If you ask, how ſhall we know that we deſire Chriſt above all things.
A. 1. When the main thing that we ſeek after is to get Chriſt, and Salvation by Chriſt. For what we truly and heartily deſire, that we ſhall ſeek after and pray for. Pſal. 27.4. One thing have I deſired of the Lord, that will I ſeek after. Rom. 10.1. Brethren, my hearts deſire and prayer to God for Iſrael is, that they may be ſaved. VVhere there is no ſeeking after Chriſt, and Salvation by Chriſt, no praying to God for Chriſt, there are no hearty deſires after Chriſt.
2. VVhere Chriſt is deſired above all things, if the Lord ſhould give us leave to ask what we would have given to us, as he did Solomon. 1 King. 3.5. Ask what I ſhall give thee. VVhat would we ask of God? would we not ask Salvation by Chriſt? If we would chooſe Chriſt above Riches, above Honours and Pleaſures, above all the World, that ſhews that we deſire Chriſt above all things.
3. We may know that we deſire Chriſt above all things, when the enjoyment of Chriſt is ſweeter to us than the enjoyment of any thing in this World. Prov. 13.19. The deſire accompliſhed is ſweet to the Soul. Now do we find a ſweetneſs in Chriſt? Are not the fruits and benefits we have by his Death, ſweet and precious? Cant. 2.3. His fruit was ſweet to my taſt. Are not the thoughts of Chriſt ſweeter and more pleaſing than the thoughts of Riches, or Honours, or Pleaſures? Pſal. 104.34. My meditation of him ſhall be ſweet. Is not the word of Chriſt, his gracious promiſes, ſweeter than all earthly delights? Pſal. 119.103. How ſweet are thy words to my taſt, yea ſweeter than hony to my mouth. When we find a greater ſweetneſs in Chriſt than in all other things, it is a ſign that we deſire him, and delight in him above all things.
3. We may know that we love Chriſt above all things, when he is our chiefeſt joy and delight. For what we love moſt, as we deſire it moſt when we want it, ſo we delight and joy in it moſt, when we poſſeſs it. Cant. 7.6. How pleaſant art thou, O my love, for delights. Now we may know that Chriſt is our chiefeſt joy and delight, theſe ways.
(1.) When we have greater joy from the apprehenſion of the love of God in Chriſt, then from all riches or worldly enjoyments. Pſal. 21.6. Thou haſt made him exceeding glad with thy countenance. Davids joy and gladneſs, which he had from the light of Gods countenance, was exceeding great joy, it did exceed all the joy that the greateſt confluence of worldly comforts could afford to him, or any other man. Pſal. 4.6, 7. Lord, lift thou up the light of thy countenance upon us, thou haſt put gladneſs in my heart, more than in the time that their Corn and Wine encreaſed.
(2.) Then Chriſt is our chiefeſt joy, when we can joy in God and Chriſt, when our other joys and comforts are taken from us. Hab. 3.17, 18. Although the figtree ſhall not bloſſom, neither ſhall fruit be on the vine, the labour of the Olive ſhall fail, and the Fields ſhall yield no Meat, the Flock ſhall be cut off from the Fold, and there ſhall be no Herd in the ſtall, yet I will rejoyce in the Lord, and joy in the God of my Salvation. Iſa. 24.11, 13, 14. All joy is darkned, and the mirth of the land is gone. When thus it ſhall be in the midſt of the land, among the People, there ſhall be as the ſhaking of an Olive Tree, and as the gleaning grapes, when the Vintage is done. They ſhall lift up their voice, they ſhall ſing for the Majeſty of the Lord.
(3.) Then Chriſt is our chiefeſt joy, when all other joys and comforts are as nothing to us, when we want Chriſt, and the ſenſe of the love of God in Chriſt, but in the midſt of all our enjoyments, we are in a troubled condition through the hidings of Gods face. Pſal. 30.7. Thou didſt hide thy face, and I was troubled. It was not Davids Riches, his Honours, his Crown and Kingdom that could make up the want of the light of Gods countenance, but in the midſt of his greateſt enjoyments, and higheſt preferment, he was in a troubled condition, when he was under the hidings of Gods face. Mary wept for want of Chriſt, when ſhe ſaw and converſed with Angels. Joh. 20.11, 12, 13. The ſeeing and converſing with Angels did not, could not ſatisfie her as long as ſhe wanted Chriſt.
7. We may know that we are Chriſts, when we make it our great care to live and dye to the Lord. For they are moſt certainly the Lords, that live and dye to the Lord. Rom. 14.7, 8. For none of us liveth to himſelf, and no man dyeth to himſelf. For whether we live, we live unto the Lord, and whether we dye, we dye unto the Lord, whether we live therefore or dye, we are the Lords.
But when may we be ſaid to live unto the Lord, and to dye unto the Lord.
A. 1. VVhen we do not live according to our own minds, and our own wills, but we frame our lives by the will of God revealed in his word. 1 Pet. 4.2. That he no longer ſhould live the reſt of his time in the fleſh, to the luſts of men, but to the will of God They that live according to the will of God, have no cauſe to doubt their intereſt in Chriſt. For Chriſt owns, loves and reckons upon them as his Brethren. Mat. 12.50. Whoſoever ſhall do the will of my Father which is in Heaven, the ſame is my Brother, and Siſter and Mother. Now we may diſcern that we live according to the will of God, theſe ways,
(1.) VVhen we are careful to know and find out the will of God; They that live according to the will of God, obſerve that command of Chriſt. Eph. 5.17. Be ye not unwiſe, but underſtanding what the will of the Lord is. And if they be in doubt which way to ſteer their courſe, they are careful to find out the will of God, they do not conſult ſo much what will be for their profit, what their own inclinations lead them to, what others would have them to do, but what God would have them to do. Act. 9.6. Lord! what wilt thou have me to do? And they are unwilling to engage in any buſineſs of moment, till they have conſulted the mind of God, and found out what is his will. They ſay to God as the Apoſtle did to Philemon. Phil. 2.14. VVithout thy mind I would do nothing.
(2.) VVhen we can and do reſign up our wills to the will of God, in caſes of greateſt moment, and higheſt concernment, when we deny our own wills, and prefer the will of God before our own, then we live according to the will of God. Luk. 22.42. Father if thou be willing remove this cup from me, nevertheleſs not my will, but thy will be done. Our Lord Jeſus was very earneſt to have the cup removed, and therefore prayed that if it were poſſible it might paſs from him, and it was a caſe of the greateſt moment, yet he reſigned up his will to the will of God.
(3.) Then we live according to the will of God, when we make the will of God the rule and the ground of our actions. By making the will of God the rule of our actions, I mean this, when we are carefull to do nothing, but what is agreable to the will of God, and ſhun thoſe things that are contrary to his will. By making the will of God the ground of our actions, I mean this, when we do this or that, becauſe it is the will of God. We find David in all that ſervice he did for his Generation had reſpect to the will of God, Act. 13.36. David after he had ſerved his own Generation, by the will of God fell on ſleep. The Apoſtle Paul in the exerciſe of his Calling and Miniſterial work, as he was an Apoſtle, had reſpect to the will of God. 2 Tim. 1 1. Paul an Apoſtle of Jeſus Chriſt by the will of God.
2. Then we live unto the Lord, when we do not live unto our ſelves, and ſeek and carry on our own ends, but ſeek the honour, and pleaſing and enjoying God. 2 Cor. 5.15. He dyed for all, that they which live ſhould not henceforth live unto themſelves, but unto him that dyed for them. They that live to the Lord do not in ſome one particular action ſeek the glory of God, but they reſolve by the help of Gods grace, to ſhew forth his praiſe and ſeek his glory as long as they live. Pſal. 146.2. VVhile I live, I will praiſe the Lord, I will ſing praiſes unto my God, while I have any Being
3. Then we live to the Lord, when the great end why we deſire life, and the main deſign that we drive on in the whole courſe of our lives is to ſervice, for Chriſt in our Generation, and to be fitted to live with Chriſt in Heaven. This was the end the Apoſtle deſired to live, and the great deſign he drove on to do ſervice for Chriſt. Phil. 1.21. To me to live is Chriſt— And the main thing the Pſalmiſt had in his eye. Pſal. 118.17. I ſhall not dye but live, and declare the works of God. And Learned VVhitaker upon his death-bed, when he was told that Death was approaching, replyed, Vitam non expeto niſi ad promovendum honorem Dei, & eccleſiae inſerviendum, I do not deſire life, but for the promoting the glory of God, and to be ſerviceable to his Church.
4. Then we live and dye to the Lord, when we are willing to be at the diſpoſal of God for Life and Death, both for the time, manner, and all other circumſtances both of life and death. When we are willing to live any kind of life that God ſhall call us to, though it be a poor afflicted diſtreſſed life, and when we are contented to dye ſuch a death, and at ſuch a time as God ſhall call us to dye, though it be a violent, a painful, a ſhameful death. When a man is willing to lay down his life for Chriſt, that is a good evidence that he liveth and dyeth to the Lord. Joh. 13.37. I will lay down my Life for thy ſake. Act. 24.13. I am ready not to be bound only, but to dye at Jeruſalem for the name of the Lord Jeſus
Doubts about a ſaving intereſt in Chriſt, anſwered.
Having laid down ſeveral evidences of a ſaving intereſt in Chriſt, I ſhall now reſolve ſome doubts that hinder weaker Chriſtians from being ſatisfied in their minds about their intereſt in Chriſt.