The Saints Dignity and Duty, Text 2 – Title page 3
The Bleſſed Inhabitant: OR, The Benefit of Chriſts being in Beleevers.
SERMON II.
ROM. 8.10.
If Chriſt be in you, the body is dead, becauſe of ſin; but the Spirit is life, becauſe of righteouſneſſe.
THe Apoſtle Saint Paul having in the firſt verſe of this preſent Chapter, in the very firſt words of the Verſe ſet down the bleſſed Priviledges of all true beleevers, ſuch as are regenerated and are in Chriſt, he doth afterwards in many Verſes lay down the Signs and Tryals, whereby he doth diſcover who they bee that are in that bleſſed condition, and who they bee that are not: And amongſt others (not to ſtand upon the Coherence, it not being neceſſary for the underſtanding of this Verſe) he doth in the words of the Text, lay down certain cleer Signs and Tryals, whereby people may know whether they are regenerated by Chriſt, and ſo juſtified, yea or no; And that is the Scope and Sum of this Verſe, If Chriſt be in you, the body is dead, becauſe of ſin; but the Spirit is life, becauſe of righteouſneſſe.
In the Verſe then you have theſe two things conſiderable:
Firſt, the ſtate and condition of all juſtified perſons; Chriſt is in them: in the firſt words, If Chriſt be in you.
Secondly, the Signs and Evidences whereby it may bee known, whether Chriſt be in people yea or no; in the reſt of the Verſe; the bodie is dead, becauſe of ſin; but the ſpirit is life, becauſe of righteouſneſſe.
I begin with the Firſt, The ſtate and condition of all perſons that are juſtified: They have Chriſt in them. If Chriſt be in you, ſaith the Apoſtle, ſuppoſing thus much, That the Lord Chriſt is in every juſtified perſon, in every one that is exempted from condemnation. The Point is clear and evident in the words of the Text, If Chriſt be in you:
The like to this you have John 14.20. I am in my Father (ſaith our Saviour to his Diſciples) and you in me, and I in you: They are in him, and he in them. The like alſo you have John 17.21,—23. There our Saviour prayeth, That they may be one in us, I in them, and thou in mee, that they may bee made perfect in one. Mark: I in them, and thou in me, Look as God the Father is in Chriſt, ſo the Lord Chriſt alſo is in every beleever. To this purpoſe alſo is that of the Apoſtle, Col. 1.27. The riches of the glory of this myſterie is, Chriſt in you the hope of glory: CHRIST IN YOU. You ſee the Point is clear: Chriſt is in every juſtified perſon.
For the further underſtanding hereof, I will let you know in a word or two (for I purpoſe but to touch it) how the Lord Jeſus Chriſt is in all juſtified perſons. Firſt, he is in them, as the Houſholder or Maſter of the Family is in his houſe: Therefore the Apoſtle ſaith, Eph. 3.17. That he doth dwell in our hearts. Look as the Maſter of the Family dwelleth in his houſe, ruling, commanding, and ordering all things there, even ſo is Chriſt in them that are juſtified perſons. Again, he is in them, as the food that we receive is in our ſtomacks: Therefore he is often in the Scripture compared to meat and drink, becauſe as meat and drink are in us, after we have eaten and drunken; ſo is the Lord Jeſus Chriſt alſo in all them that are juſtified, for their refreſhing, nouriſhing, and ſtrengthning, and preſervation of life in them. Laſt of all, He is in them as a mans life is in him; I live not, ſaith the Apoſtle, Gal. 2.20. but Chriſt liveth in me. Chriſt is in the ſoul of a poor ſinner that beleeveth, as our naturall life is in our bodies; as our life doth act and move us, being the principle of all thoſe motions that are in us, even ſo is Chriſt alſo in all juſtified perſons.
But you will ask, In what reſpect is it that the Lord Chriſt is ſaid to be in juſtified perſons?
I anſwer, Amongſt others, Chriſt is ſaid to be in them in theſe two reſpects.
Firſt, Becauſe his Spirit is in them. By his Spirit I do not mean his humane ſpirit, his ſoul, as he is a man, that is proper to himſelf, as every mans ſoul is; but by his Spirit, I mean, the Spirit of God, the Holy Ghoſt, the third Perſon in Trinitie; which is the Spirit of Chriſt, both as he is the ſecond Perſon in Trinitie; ſo the Holy Ghoſt proceedeth from him together with the Father, and alſo as he is the Mediatour of his Church; ſo it is his Spirit becauſe he hath merited, and as it were purchaſed it, to imploy it, and to ſend it about for the effecting of the ſalvation of the Elect. Now the Lord Chriſt is in beleevers by vertue of his ſpirit, becauſe his ſpirit is in them. This the verſe before the Text, and the verſe after plainly prove, where the Apoſtle maketh mention of the Spirit of Chriſt dwelling in the faithful: If the Spirit of God dwell in you, v. 9. And If the ſpirit of him that raiſed up Jeſus from the dead dwell in you, Verſe 11. This is the firſt Reaſon why Chriſt is ſaid to be in juſtified perſons; his Spirit is in them.
Another is, Becauſe the vertue, efficacie, life, and operation of Chriſt is in them, as the tree, or the root may be ſaid to be in the branches; becauſe the life and ſap of the tree is put forth in the branches: So my brethren, is Chriſt ſaid to be in the ſoul of every beleever, becauſe the vertue and influence of Chriſt is working in them, as truly as it is in himſelf, onelyonly differing in regard of degrees and perfection.
Now for the fuller illuſtration of the Point, give me leave in the laſt place to ſhew you the means whereby Chriſt is in all them that are juſtified: They are theſe two.
Firſt, the grace of Faith: For this in-being of Chriſt in all juſtified perſons, is the conſequent of their union with him: Now by faith they are joyned to Chriſt, and Chriſt being joyned to them, and they to him, Chriſt is in them, as well as they in him. Therefore in that forenamed place, Eph. 3.17. Chriſt is ſaid to dwell in our hearts by faith.
Another means is, The abiding of Chriſts word in us, John 15.7. If ye abide in me, and my words abide in you: In the fourth Verſe, our Saviour had ſaid thus, Abide in me, and I in you, now repeating that again, he ſomewhat altereth it, and ſaith, If ye abide in me, and my words abide in you: I conceive the ground of the alteration is onelyonly this, becauſe the abiding of Chriſts word in people is a means whereby Chriſt doth abide in them. By the words of Chriſt, I take it, is meant the Goſpel of Chriſt, with all the commandments, inſtructions, and promiſes, that are contained in it: Now when this Word of Chriſt doth abide in people, which it doth when underſtood, remembred, practiſed, and obſerved, by this means Chriſt is ſaid, and made to abide in them. The words of Chriſt are as ſo many plants which he doth ingraft into a poor ſoul, as we doe ingraft Cions into a ſtock; Therefore the Apoſtle calls it the ingrafted word which is able to ſave your ſouls, Jam 1.21. Now look as the ſtock cometh to have the nature and to bear the fruit of the Cion, by having the Cion implanted and ingrafted into it; even ſo by ingrafting the word of Chriſt into us, we come to have the ſap and life of the Spirit of Chriſt, and conſequently Chriſt himſelf to abide in us.
For the further underſtanding of the Point, you muſt in the laſt place know. That however the Lord Chriſt is in all juſtified perſons, yet he is not wholly and compleatly in them; not ſo as to exclude ſin and Satan out of them, Chriſt is in them, and ſin and Satan are in them alſo; ſo that Chriſts dwelling in them is but imperfect, yet notwithſtanding it is perfecting, and in the end ſhall be conſummate, and then Chriſt ſhall onelyonly be in them, and ſin and Satan altogether ſhut out.
This ſerveth, my brethren, to teach us all, which is the readieſt and ſureſt way to become juſtified perſons, and partakers of Chriſt and all his priviledges; to wit, to get Chriſt to be in us. In vain doſt thou hope for any Chriſtian priviledge, in vain doſt thou indeavour after any thing that is neceſſary to ſalvation, if by faith Chriſt is not brought to be in thee. People doe oft trouble themſelves many waies, but moſt are ignorant or negligent of this way, whereas our hope of happineſſe, of the forgiveneſſe of our ſins, our labours and endeavours after heaven are all in vain, if we doe not labour by beleeving to get the Lord Jeſus Chriſt to be in us. Many conceit that Chriſt will be for them, but he will be for none, but for them in whom he is. I mean not now to diſpute whether Chriſt be for us or in us firſt; but this is ſure, he will be for none, but ſuch as he is in alſo. Therefore ſaith the Apoſtle, Col. 1.27. Chriſt in you the hope of glory; The Connexion is to be obſerved, Chriſt the hope of glory, but Chriſt in you implying, that as we muſt have no hope but Chriſt (and therefore Chriſt is called our hope) ſo we can never have Chriſt to be our hope, if we have not Chriſt to be in us. Learn this therefore, I ſay, above all things, to labour to be joyned to Chriſt by a lively faith, that ſo you may come to have him in you, and then he ſhall be for you, and never till then. Thus much for the firſt thing, The condition of all ſuch as are juſtified; They have Chriſt in them.
Now for the ſecond, which is the main thing the Apoſtle aimeth at, the Evidences or Signs whereby it may be known who have Chriſt in them; Yee have them in the next words: The body is dead, becauſe of ſin, but the Spirit is life, becauſe of righteouſneſſe.
Give me leave firſt to open the words unto you. By Sin you know is meant the tranſgreſſion of Gods law, the going beſide the rule of Gods Commandment, either in neglecting what is enjoyned, or in doing what is prohibited, this is ſin.
By Righteouſneſs alſo muſt be meant the contrary to this. For howſoever righteouſneſs is ſometime in the Scripture taken ſtrictly, for the obſervation of thoſe duties that concern men, which the ſecond Table injoyneth; yet ſometime it is taken largely, for the obſervation of the whole Law of God, and all duties concerning God and us; and thus it is uſually taken, when as it is not joyned with ſomething elſe that doth reſtrain it. Here it is oppoſed to ſin, and therefore as by ſin is meant the going beſide the Commandment of God; ſo by righteouſneſſe is meant the obſervation or doing of the Commandment of God. Thus you ſee what is meant by ſin, and what by righteouſneſſe.
But it is more difficult to know what is meant by the bodie, and what by the Spirit? The bodie is dead, becauſe of ſin; but the ſpirit is life, becauſe of righteouſneſſe. I take it, here by the bodie is meant the bodie of corruption, the bodie of ſin, that ſame Original corruption that is in all of us by nature. It cannot be underſtood of the natural body, becauſe of the oppoſition to ſpirit; for by the ſpirit here cannot be underſtood our ſoul or our ſpirit, for it cannot be ſaid, that any mans ſpirit or ſoul is life to righteouſneſſe, it may be ſaid that it is enlivened to righteouſneſs, but it cannot be ſaid to be life to righteouſneſſe: therefore ſeeeing by the ſpirit the ſoul of a man cannot be meant, I thinke it is clear that by the the body, the bodie of man cannot be meant. But by the body I conceive (as I ſaid) is meant the body of ſin, for ſo Saint Paul calleth it, Rom. 6.6. That the bodie of ſin might be deſtroyed.
Now this Originall corruption is called a bodie in theſe reſpects:
1. Becauſe that it commeth to us by propagation, from the parents of our bodies.
2. To expreſſe the baſeneſs of it, for our bodies are but baſe and vile, as Saint Paul calleth them, Phil. 3.21.
3. To expreſſe the fadingneſs of it, for that is our comfort, as our naturall bodies are mortall, ſo the body of ſin, originall corruption, is alſo mortall to all the Saints. Therefore it is called fleſh, becauſe through the merit of Chriſt and the merciemercy of God it is tranſitorie to all beleevers.
4. Laſtly, it is called a bodie, becauſe as our bodies are made up of many Integrals, and conſiſt of ſeveral members, by which they act and exerciſe ſeverall functions; ſo alſo originall corruption is one thing conſiſting of many particular ſins, as ſo many integrall parts or ſeverall members, whereby it putteth forth it ſelf in ſeverall operations. For theſe and ſuch like reaſons Originall corruption is called a bodie. Thus you ſee what is here meant by bodie.
And now it is more eaſie to underſtand what is meant by the Spirit: The Spirit is life, becauſe of righteouſneſſe: For if by the body be meant originall corruption, then by the Spirit muſt be meant originall righteouſneſſe, that which is elſewhere in the Scripture called the divine nature, or the ſeed of God, or grace, or holineſs, or the like. Originall holineſs or righteouſneſs is that which (I take it) is here meant by the Spirit: It is ſo called John 3.6. That which is born of the ſpirit is ſpirit; and ſo in many other places.
Now this ſame habit of holineſs is called the Spirit:
1. To ſhew the excellency of it, That as a Spirit is an excellent thing, far above all bodily ſubſtances; ſo is holineſs the excellenteſt of Gods creatures, for grace is alſo a creature as other things.
2. To ſhew the durableneſs of it; though ſin ſhall die in the Saints, and be utterly deſtroyed; yet grace ſhall never be deſtroyed, ſtroyed, nor ceaſe in the Saints of God.
3. It is called the Spirit in regard of the Objects of it, for the Objects of this grace are ſpirituall things.
4. In regard of the Author of it. It is the holy Spirit of God, that begets and works it in people; therefore as the child beareth the name of the Father, ſo doth this of the Spirit.
Thus you ſee what is meant by ſin, namely, the tranſgreſſion of Gods Law, either in omiſſion or commiſſion: What by righteouſneſs; The obſervation of Gods Law in the duties of the firſt and ſecond Table: What by the bodie; Originall corruption; What by the ſpirit, the habit of holineſs, or originall righteouſneſſe.
Now then the whole amounteth to this; That if ſo bee the Lord Chriſt be in people, then there is a death of ſin in them, and a life of righteouſneſſe: Thus much is meant by the words, let them be taken any way, which way ſoever Expoſitors can carry them, this muſt be the ſence of them; and therefore we need not ſpend further time in the Expoſition; but will fall directly upon the Doctrine, which is this:
In whomſoever Chriſt is, there is a death of ſin, and a life of righteouſneſſe.
The Point is very evident and expreſſe in the Text (being the main matter, ſcope and drift thereof) as well as in other places of Scripture.
For the proving of it, (not to trouble you with many other Scriptures) you may conſider theſe things:
Firſt, The ends and the offices of Chriſt, which the Apoſtle Paul expreſſeth, Tit. 2.14. Chriſt gave himſelf for us, that he might redeem us from all iniquitie, and purifie unto himſelf a peculiar people, zealous of good works. The main end of Chriſt is the redemption of a people from all iniquitie; which implieth not onelyonly the removal of the guilt of ſin, but the deſtroying of the bodie of ſin. Therefore 1 Joh. 3.8. it is ſaid, That for this purpoſe the Son of God was manifeſted, that he might deſtroy the works of the Devill. Not onelyonly the guilt of ſin, but the power and dominion of ſin is the work of the Devill; now therefore (for this purpoſe ſaith the Text) the Son of God was manifeſted, that he might free us from the guilt, yea and from the dominion, and life, and power of ſin. There is one end.
Another end of Chriſts giving himſelf was, To purifie us, therefore he muſt put ſin to death in us; for to purifie is nothing elſe but to purge out corruption, as the fire doth work the droſſe out that is in the gold.
Again, To purifie us that we might be a peculiar people, zealous of good works. Where there is a zealouſneſſe of good works, there muſt be a life of righteouſneſſe. So that by that place you plainly ſee, that the end of Chriſt is the putting of ſin to death, and bringing in the life of righteouſneſſe: Moreover, Chriſt was to be the ſecond Adam, and he is ſo called, 1 Cor. 15.45. And to ſpeak the truth, the firſt Adam was a Type of Chriſt, as it is Rom. 5.14. Who is the Figure (or Type) of him that was to come: For not onelyonly the Ceremonies amongſt the Jewes were Types of Chriſt, but even Adam in his fall, in his undoing the world, in his overthrowing of mankind was a Type and Figure of Chriſt alſo. OnelyOnly other Types did figure out Chriſt by way of ſimilitude, but Adam by way of diſſimilitude and contrarietie: For look what Adam did, the contrary to that Chriſt is to doe. Now Adam did cauſe to all in whom he was as the Parent is in the child, a death of righteouſneſſe, and a life of ſin: Therefore the contrary the Lord Jeſus Chriſt muſt work in all thoſe in whom he is, a death of ſin, and a life of righteouſneſſe.
Secondly, this Point is alſo plain from the conſideration of thoſe reſpects in which Chriſt is ſaid to be in people. Thoſe are (as you heard before) Firſt in regard of his Spirit. Secondly, in regard of his Vertue, influence, and ſap that is in them. Now where ever theſe are, there muſt be a death of ſin, and a life of righteouſneſſe. For the former, even as fire doth purge away droſſe and ruſt; ſo the holy Ghoſt works out corruption, and puts ſin to death where ever he cometh; and as light expelleth darkneſs, even ſo doth he expell unrighteouſneſſe and ſin, becauſe he is the holy Spirit. Again, for the vertue and life of Chriſt, you know it was the life of righteouſneſſe, therefore whereever this is, there muſt be a life of righteouſneſſe in that man.
Laſt of all, the truth of this will appear from the conſideration of that communion with Chriſt, and conformitie to him, that all thoſe muſt have which are in Chriſt, and Chriſt in them: Wherein they muſt have a communion with, and a conformitie to Chriſt, Saint Paul ſheweth Rom. 6. from the third verſe to the twelfth. In the third Verſe he layeth down that Union by Faith which all juſtified perſons have with the Lord Jeſus: and from this he inferreth a communion with him, and a conformitie unto him. But in what? In his death, and in his reſurrection: If we have been planted together (ſaith he, v. 5.) in the likeneſſe of his death, (mark, not in the ſame death, but in the likeneſs thereof) wee ſhall bee alſo in the likeneſs of his reſurrection. Where the Apoſtle declareth, that like as there was in Chriſt a bodily death, and a bodily reſurrection; ſo there is in all thoſe, in whom Chriſt is, a death of the bodie of ſin, and a reſurrection in regard of the life of righteouſneſſe. This the Apoſtle plainly and largely proveth in that place.
For the further opening of this Point, you muſt conſider, that there are divers degrees both of the death of ſin, and of the life of righteouſneſſe. Firſt, there is a perfect death of ſin, when the whole body of ſin is altogether deſtroyed, and perfectly rooted out of a man: And there is an imperfect death of ſin, when the whole body of ſin, and every particular of it, is in part, and but in part, deſtroyed, and rooted out of a man. Again, on the other ſide, there is a perfect life of righteouſneſſe, when the whole frame of holineſs is perfectly and compleatly ſet up in a man; and an imperfect life of righteouſneſſe, when the ſame frame is in every particular of it, yet but imperfectly ſet up. My brethren, that I chiefly deſire you ſhould mark is this; That in the imperfect death of ſin, and in the imperfect life of righteouſneſſe, there is a kind of perfection, in regard of the particular parts both of the body of ſin, and of the frame of holineſs. There is no part, no member of the body of ſin, that is not deſtroyed and ſuppreſt, onelyonly it is deſtroyed but in part, and not perfectly. Every member, I ſay, of the body of ſin doth in part ſuffer death. Therefore the Scripture calleth it the deſtruction of the body, Rom. 6. 6. Our old man (ſaith the Apoſtle) is crucified with Chriſt, that the body of ſin might be deſtroyed. It cannot be ſaid that the old man is crucified, or the body of ſin deſtroyed, if ſo be that every part of the old man, and every member of the body of ſin bee not in ſome meaſure deſtroyed. But although every part and particular of the body of ſin be deſtroyed, yet here is no part, no particular, but is ſtill alive and unſubdued, even in the people of God. Even in them that be in Chriſt there are the ſeeds of all corruptions to be found, there are the reliques of every kind of ſin, there are the luſtings of every fruit of the fleſh; and ſometime one part of the body of ſin, ſometime another part (according as God is pleaſed to leave them for their tryall) doth break out and manifeſt it ſelf in them.
So it is alſo in regard of the life of righteouſneſſe: That ſame imperfect life of righteouſneſſe hath in it every part of holineſſe, ſo that there is no grace that is not in part quickned, no piece of the Image of God, that is not in part ſtamped upon the ſoul. Thereupon it is ſaid, That the godly have the ſeed of God remaining in them, that they are partakers of that divine nature, that they have the Law of God written in their hearts, that they bear the Image of God, that they be the children of God, None of theſe things could be ſaid of them, if they had not every part and particular of grace and holines in ſome meaſure in them; yet notwithſtanding there is no part, no particular of the body, and frame of holineſs perfectly in them, but onelyonly imperfectly, and in degrees. Thus you ſee what is here meant by the death of ſin, and the life of righteouſneſſe; not that which is perfect, for that ſhall never be attained to till after the death of the bodie; but that which is imperfect, and that is infallibly in all in whomſoever Chriſt is. Yea, and not onelyonly one of theſe, but joyntly both of them are imperfectly in all theſe that are in Chriſt; and therefore the Apoſtle in the Text joyneth them both together. For howſoever we will not now ſtand to diſpute, whether the life of righteouſneſſe be the cauſe or ſpring of the death of ſin, as the coming in of light is the cauſe of the expulſion of darkneſſe; yet this is ſure, that they are alwayes inſeparable, and go together; there is no life of righteouſneſs where there is not a death of ſin; and there is no death of ſin, where there is not a life of righteouſneſſe: Now then my brethren, the ſenſe and meaning of all this Point, that I have thus opened and proved to you cometh to thus much: That who-ever have Chriſt in them, they have the whole body of ſin in every part of it weakned and deſtroyed, and the whole frame of holineſſe and righteouſneſſe in every part of it begun in them, though both but in part.
Give me leave now as briefly as I can to make application.
Firſt then, here you have a cleer locking-glaſſe, wherein you may be able to judge of the faces, of the ſtate and temper of your ſouls. I beſeech you conſider it well, and the Lord ſet it home upon your hearts; either you have Chriſt in you, or you have him not in you: If Chriſt be in you, then you have this imperfect death of ſin, and life of righteouſneſſe; but if you have not this, then Chriſt is not in you. Be exhorted therefore I beſeech you to try your ſelves by this touchſtone.
But ſome will ſay, How ſhall I be able to know, whether I have this ſame death of ſin, and life of righteouſneſſe in mee yea or no? This is ſhewen already; yet to help you more particularly, I will ſhew you how you may judge of that imperfect death of ſin, and life of righteouſneſſe, which is to be found in us in this world. And firſt for the death of ſin, you muſt know that there is a great deal of difference, between the reſtraint or the ſleep of ſin, and this death of ſin. Many people deceive themſelves with taking the reſtraining or ſleep of ſin, for the death of ſin; And indeed many times a ſin that is reſtrained or aſleep, may appear to others, and to a mans ſelf, to be more dead then a ſin that is dead indeed. For this ſame death of ſin, that is to be in all thoſe that have Chriſt in them, is not (as I ſaid before) an utter deſtruction, a plenary and full aboliſhment of ſin; but it is onelyonly a weakning, a leſſening, and diminiſhing thereof. Now a ſin that is onelyonly weakned, and yet ſtirreth, may be more manifeſt then a ſin that is reſtrained or aſleep, and ſtirreth not for the preſent. One that is ſhut up in a priſon cannot do ſo much in the ſtreet, as a weak and dying man that is in the ſtreets: and one that is aſleep cannot doe ſo much as a weak and dying man that is not aſleep: Even thus many times ſin, ſo long as the ſit of reſtraint, or ſleep laſteth, doth not manifeſt it ſelf ſo much as when it is dead with this imperfect death, for then it is onelyonly weakned and leſſened in the ſtrength of it. Therefore I ſay, it concerneth us much to know the difference: And I conceive you may know it by the effects of the death of ſin; which are theſe:
Firſt of all, where the body of ſin is leſſened and weakned, there no ſin can command the whole ſoul: but howſoever it may command part of the man, yet there is no part that will be wholly commanded by it. This Saint Paul expreſly ſheweth Rom. 7. from the 15. verſe to the end of the Chapter. It is true, (ſaith he) with my fleſh, that is, with my unregenerate part (for by fleſh there he doth not mean his bodie, but the naturall part both of ſoul and bodie) I ſerve the law of ſin, but with my minde (that is, with the regenerate part of ſoul and bodie) I ſerve the Law of God. Whereever there is a death of ſin, there will be a part in every part of a man, that will not be ſubjected or commanded by any ſin. This I take to be the meaning of that 1 joh. 3. 9. Whoſoever is born of God, doth not commit ſin; for his ſeed remaineth in him, and hee cannot ſin, becauſe he is born of God. That is, ſo far as he is born of God, that ſame part in him, which is the ſeed of God, the off-ſpring of God, it cannot ſin; ſin cannot command that, though it command all the reſt. Thereupon it is called the divine nature, and the ſpirit, becauſe as the Spirit and the divine nature will not be maſterd by corruption, ſo the regenerated part of a man will not be commanded by any ſin whatſoever.
Secondly, (which is indeed a fruit of the former, and a further expreſſion of it) where there is this death of ſin, there ſin is never committed with full conſent, delight, and purpoſe of heart. They that have ſin alive in them, drink down iniquitie like water, and draw ſin unto them as it were with cart-ropes. And that I conceive the Pſalmiſt meaneth by departing wickedly from God, Pſal. 18. 21. They that have ſin dead in them imperfectly may depart from God, but they doe not wickedly depart from him, not with full conſent, content, delight, and purpoſe of heart. And the Apoſtle ſaith, Rom. 8. 5. They that are after the fleſh, doe minde the things of the fleſh. A man that hath ſin dead in him, may commit ſin, but hee doth not minde ſin. We may conceive what this minding is by this ſimilitude: When a woman that is with child ſtrongly longs after ſomething, ſhe doth minde that thing: How? her mind is continually upon it, her ele, her heart, her fancis, her thoughts, her whole ſelf, as it were, is taken up with it: Thus is it with thoſe that have ſin alive in them, their particular corruptions are minded by them, they doe with full gale poſt after the ſatisfying their luſts. They are ſaid to make proviſion for the ſleſh, to fulfill the luſts thereof. Rom. 13. 14. But now they that have ſin dead in them, doe never commit ſin with the full bent of their ſpirit, with the full conſent and delight of their will; but there is ever an antipathy to the ſin, a with-drawing from the corruption ſomething that doth luſt againſt it, as well as ſomething that doth luſt after it.
Thirdly, he that hath ſin dead in him, is freed from many particular ſins that he did formerly commit: Rom. 7. 5. When we were in the fleſh, (that is, when ſin was alive in us) the mations of ſins which were by the law, did work in our members to bring forth fruit unto death. While ſin is alive, it is perfectly fruitfull, but when it is dead, the fruitfulneſs thereof is much leſſened. Such (ſaith the Apoſtle) were ſome of you, 1 Cor. 6. 11. implying, that now they were not ſuch, though formerly they had been. There is in the regenerate a ceaſing of many, though not of all the actions of ſin: The power of ſin in them is weakned, therefore the fruitfulneſs of ſin muſt needs be diminiſhed. There is a great alteration wrought in their wills and affections, in their thoughts, words and actions, in their generall and particular calling, in their duties towards God and man: They do not bring forth ſo many fruits of ſin as they were wont, at leaſt they doe now, for the ordinary courſe of their lives, refrain from bearing the fruit of ſuch ſins, as are groſſe or ſcandalous.
Fourthly, the godly in whom ſin is dead, doe not onelyonly ceaſe bearing the fruits of groſſe and ſcandalous ſins, but oftentimes, though not perpetually, are able to deny and forbear the committing of any particular ſin, even thoſe that are moſt naturall to them, moſt ſtrong in them, that are wont to catch them on a ſudden, and to prevail over them, even thoſe the godly have power oftentimes to reſiſt and overcome. A man that is in the fleſh, that hath ſin alive in him, is deſcribed, Epheſ. 2. 3. to be ſuch a one as doth fulfill the deſires of the fleſh, and therein appeareth the life of ſin, when the deſires of the fleſh are alwaies fulfilled. But now on the other ſide, the imperfect death of ſin appeareth in this, that not onelyonly ſome of the deſires of the fleſh are never fulfilled, but even all the deſires of the fleſh, are alwayes more or leſſe croſſed, and not fulfilled. And this I take to be the meaning of that, 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 you cannot doe the things that you would. I ſuppoſe, that latter clauſe, You cannot doe the things that you would, is not onelyonly meant of the Spirit, that by the fleſh the Spirit is diſabled to doe the things that it would; but it is alſo meant of the fleſh, that by reaſon of the Spirit, the fleſh cannot doe the things it would; that look as ſometimes the remnants of the fleſh doe hinder the Spirit, that it cannot doe as it would, ſo alſo the beginnings of the Spirit do hinder the fleſh, that in nothing it is able to do the things it would. This is a fourth Effect whereby the weakning of corruption doth appear; That ſin is not able to work in us that which it would, no not in any particular whatſoever; but in thoſe ſins that are moſt naturall many times, there is a denying of them, and a forbearing to commit them, and to fulfill the deſires of them.
Now to theſe you muſt in the laſt place, add that which is a propertie accompanying all of them, and is the laſt particular, whereby the death of ſin appeareth; and that is, That this ſame weakning and leſſening of corruption, diſcovered in theſe Effects, that I have opened unto you, is both univerſall, and alſo durable, and permanent. Firſt it is univerſall; there is not onelyonly a weakning and leſſening of corruption in ſome parts, but in all. And herein it differeth from all counterfeit death of ſin, in which there may be a weakning of ſome ſins, yet not of all, but though ſome happily be weaker then they were, others are as ſtrong as ever: But whereever this death of ſin is indeed, there ſin is univerſally weakned, and this alſo will appear in all the particulars and parts of it. Again, it is conſtant, not onelyonly for a time, but for ever; Yea and there is a progreſs in it alſo, ſin ſtill groweth weaker, and the ſtrength thereof daily more and more abateth. But where is not ſuch progreſs, where there is not a continuance in the deaths-wound of ſinne, there the deaths-wound was never given to ſin by the bleſſed ſpirit of Chriſt: For howſoever Chriſt doth not kill the old man preſently, yet he killeth it cortainly, and when once the deaths-wound is given, it can never be recovered any more. Hereby you may trie whether there be a death of ſin in you; however you may finde in your ſelves all the parts and kinds of ſin and corruption, the ſeverall luſts and inclinations of the fleſh, riſing and bubling up in you, however ſome times particular corruptions may have a very ſtrong hand, and put forth abundance of might in you, to the maſtering and captivating of you, ſo that you are for the preſent ſold under ſin, as the A poſtle Paul ſpeaks of himſelf, Rom. 7. yet if there be this leſſening and weakning of corruption, and that univerſally and conſtantly, it is moſt certain there is a death of ſin in you.
Now on the other ſide let me ſhew you, how you may know the life of righteouſneſs; and this will alſo help you the better to diſcover the death of ſin: For as yee have heard both goe together, and the one helps to manifeſt the other. Therefore I ſay, in the next place, let us conſider the ſeverall effects of the life of Righteouſneſſe, which are theſe.
Firſt, where ever there is a life of righteouſneſſe, there is a ſeeking after God, and after the things of God: Righteouſneſſe is of a divine nature, and therefore it alwaies carrieth the ſoul wherein it is, up to God, from whence it came. As the fire being heavenly, doth alwaies move upward; ſo righteouſneſs becauſe it is of God, doth alwaies raiſe up the ſoul of that perſon in whom it is toward God. Hence it is that the righteous are deſcribed to be, a generation of them that ſeek the Lord, Pſal. 24. and Pſal. 27. 8. the Pſalmiſt profeſſeth that he will ſeek the face of god. People that have no life of righteouſneſs are deſcribed Rom. 7 to be ſuch as do not ſeek after God. But whereever there is a life of righteouſneſſe, there is a ſeeking after God, God in himſelf, God for himſelf, God as he is accompliſhed with his holy excellencies, and admirable Attributes and perfections; God as he is, take him altogether, is alwaies the aim and ſcope, end, and object of the deſire of that ſoul that is endued with the life of righteouſneſſe; ſo that when he praies, or receives the Sacrament, or hears the word, or whatſoever he doth, he ſeeks after God in all. And as he ſeeks after God, ſo he ſeeks after the things of God, the favour and merciemercy of God, the preſence and fellowſhip of God, thoſe glorious inheritances which are Gods, and are called his, becauſe they are with him; the things of the kingdome of God, they are the things he ſeeks after, that hath the life of righteouſneſſe in him.
Secondly, where the life of righteouſneſſe is, there is a ſutableneſs of the ſpirit, and an agreement of the heart to the whole law of God. I beteech you obſerve this, The body of righteouſneſs is nothing elſe but as it were the ſtamp of Gods Law, there is a proportion and conformitie between the one and the other; therefore in whomſoever the life of righteouſneſſe is in his ſpirit, there is a ſutableneſs of diſpoſition to the whole Law of God; ſo that howſoever there is much antipathie, and deformitie, and unlikeneſs, and diſagreement from the Law of God, yet notwithſtanding there is ſomething within that ſoul that is agreeable to the whole Law of God; ſo that there is no particular branch nor part of the Commandment of God, but it doth find a principle to which it is ſuted and agreeable, in the heart of all them that have the life of righteouſneſſe in them. And this I take it, is the meaning of that of writing the Law of God in their hearts; that is, the very Law of God in all the parts of it; it hath a ſtamp and impreſſion, and a reſemblance in the ſpirit of all them that have the life of righteouſneſſe. This the Apoſtle largely expreſſeth in that ſeventh of the Romans, from the 15. Verſe and ſo forward, I conſent (ſaith he) to the Law, that it is good, and that it is holy and juſt. They that have the life of righteouſneſſe, they doe not onelyonly finde a truth, and a juſtice in Gods Law, but they doe finde a goodneſs, a lovelineſs in Gods Law; there is a ſutableneſs and an agreement between their ſpirit and the whole Law of God, not onelyonly in ſome, but in all particulars. Thoſe branches of Gods Law, which are moſt contrary to their cuſtomes and naturall diſpoſitions and inclinations, they ſee them good, they behold them amiable, they finde a diſpoſition in their ſouls ſuteable and agreeable thereunto: And hence is that of David, Pſal. 119.6. Then ſhall I not be aſhamed, when I have reſpect to all thy Commandments. There is the ſecond thing.
The third Effect of this life of righteouſneſs, it is a diſcerning of the evill of ſin. The want of the life of righteouſneſſe, is the very cauſe why people doe not ſee the evill of ſin: Many people doe ſee the evill of the conſequences of ſin; the plagues and judgements that come for ſin, but they doe not ſee the evill of ſin. Take ſin in its own nature, as it is an unlikeneſs to the nature of God, as it is a tranſgreſſion, and a going beſide, a ſwerving from the Commandment of God, they doe not ſee any evill in ſin thus. But now where ever there is the life of righteouſneſſe, there is an apprehenſion and feeling of the evill of ſin, as it is ſin it ſelf; and the reaſon of it is cleer, becauſe that the life of righteouſneſſe is nothing but an impreſſion of the Law of God upon a man, therefore it muſt needs cauſe that ſoul in which it is, to know and apprehend the Evill of the tranſgreſſion of Gods Law.
In a word, they that have the life of righteouſneſſe in them, they doe in their hearts apprehend ſin to be the greateſt evill, and the moſt bitter thing that is in the world, whether it be a great ſin or a ſmall ſin, in regard of the matter of it: whether it be a ſecret ſin, or a publike ſin in regard of the circumſtance: however ſin may differ, yet they apprehend the greateſt evill and bitterneſs to be in all ſin; thereupon it is, that they are as truly, though not as ſtrongly, ſhy of the leaſt ſin as of the greateſt; of the ſecreteſt ſin, as of the moſt publique and ſcandalous ſin. You have Saint Paul for this, Rom. 7.24. Oh wretched man that I am, who ſhall deliver me from the bodie of this death? The remembrance of that Originall corruption that was in his ſoul, and could never be rooted out, this made him to cry out for deliverance.
Again Fourthly: Whereſoever there is the life of righteouſneſſe, there is a diſcovering and diſcerning of the ſeverall Particulars of ſin and of unrighteouſneſſe. Light it doth diſcover all things that are foul and are amiſſe; and life doth oftentimes diſcover weakneſſes, and illneſſe, and ſtraightneſs we know diſcovers crookedneſs; ſo where ever there is the life of righteouſneſs, there is a diſcerning of that inward contrarietie of unrighteouſneſs that is in that heart. I know that no man can diſcern all the evils that are in his ſoul, becauſe the life of righteouſneſs is not perfect, but imperfect in this world; but yet notwithſtanding he that hath the life or righteouſneſs, he doth in part diſcover every corruption in his ſoul; he doth ſee in himſelf the corruptions that are contrary to the whole frame of righteouſnes, he doth ſee in himſelf the iniquities that are the tranſgreſſions of the whole Law of God. Hence it is that the children of God are ſo humbled; for a child of God, one that hath the life of righteouſneſſe in him, cannot be proud, for he having a life of righteouſneſs commeth to ſee the death of ſin in him, and to diſſcern in himſelf an univerſall contrarietie in part to the whole Law of God. Hence it is alſo that they thinke worſe of themſelves then of any other, becauſe by the life of righteouſneſs, they diſcern the remnants of an univerſall contrarietie that is in them to the whole Law of God.
Laſtly, The fifth Effect of the life of righteouſneſs it is this. Where ever there is the life of righteouſneſs, there are all the fruits of the Spirit in ſome part, and in ſome meaſure begun in them. The life of righteouſneſs it is not the ſpringing up of one grace, but it is the quickning of the whole body of grace in us; the whole frame of holineſs, it is begun in them that have the life of righteouſneſs; there are all the fruits of the Spirit to be found in that ſoul. What they are you may read in Gal. 5.22. Love, joy, peace, long-ſuffering, gentleneſs, faith, meekneſs, temperance, &c. I ſay, there are all the fruits of the Spirit begun in that ſoul; ſo that there is no grace that the word of God calleth for, that Chriſt hath, that the Saints of God ever ſhewed forth, but he that hath the life of righteouſneſs can diſcern it in ſome meaſure begun, or beginning in himſelf. Take the loweſt and meaneſt Chriſtian of all others, if he have the life of righteouſneſs, he can finde in himſelf (if he doe not judge falſely) at leaſt the buddings and bloſſomings of the fruits of the Spirit of God, of that which God requireth of his children. By the beginnings and buddings of grace, I mean, Firſt, a diſcerning of the wants of grace; for uſually the firſt work of grace is a diſcerning of the want of grace: The firſt work of the grace of humilitie, is a diſcerning of the want of humilitie; the firſt work of the grace of Faith, is a diſcerning of the want of Faith, &c. So that there is, I ſay, a diſcerning of the want of ſuch and ſuch graces, but that is not all; hypocrites may ſometime ſee the want of grace, but there is together with a diſcerning of the want of grace, an apprehenſion of the excellencie of grace, a hungring and thirſting after the getting of it, a high valuing of thoſe that have it, and a conſtant uſe of the Ordinances for the obtaining of it.
And to all theſe Effects of the life of righteouſneſſe, (as to the former Effects of the death of ſin) you muſt add that Propertie, that it is laſting, it is a never-dying life: When this life of righteouſneſs is quickned and begun in any, it increaſeth and groweth up, it never dyeth, and is finally extinguiſhed.
Thus I have as briefly as I can, ſhewed you how you may trie your ſelves, whether you have this death of ſin, and life of righteouſneſſe, that is in all thoſe in whom the Lord Jeſus Chriſt is.
Now then (my brethren) be exhorted I beſeech you in the fear of God, to put in practiſe, and to make uſe of this Touchſtone, and looking-glaſſe. It is of uſe to all of us, not onelyonly to you that are the people of God, but to you that are not; not onelyonly to you that are not, but to you that are the people of God. Theſe touchſtones of the Scripture, theſe ſcales and weights of the Sanctuarie, they are of uſe to all ſorts of people.
Firſt, To you that have the truth of grace in you, it is of great uſe to you to trie your ſelves by, for by often tryall you come to be ſetled and aſſured of the truth of your grace: And for want of this, you want the comfort of your intereſt in the Lord Chriſt, the comfort of your juſtification, and of your ſanctification, and conſequently of your ſalvation: You cannot but want comfort, ſo long as you want aſſured Evidences of the truth of grace in you.
Again, you doe not onelyonly want comfort, but you are diſinabled to the ſervice of God, and growth in righteouſneſs by diſcouragements. Diſcouragements are to the people of God, as the cold winde, and froſts are to yong buds; and whence cometh diſcouragements? Becauſe people are not aſſured of the truth of their grace.
And not onelyonly ſo, but laſtly, you are not ſo careful and thankfull to God as you ſhould, onelyonly becauſe you are not rooted in the certaintie of the goodneſs of your eſtate. Therefore theſe tryals are of uſe to you.
And much more to you that are not yet in the ſtate of grace. What is the reaſon that ſo many drop into hell, and are tumbled down into the pit of deſtruction, notwithſtanding they live under the Goſpel, and the preaching of it? It is becauſe the Devill hath begotten in them vain hopes, groundleſs perſwaſions of their part in Chriſt, of the forgiveneſs of their ſins, and ſalvation of their ſouls; and ſo while they have vain and groundleſſe hopes, hence it is that they goe to hell with a dream, and conceit that they go to heaven. Could we but once convince people that they are not yet in a right ſtate, and that all their vain hopes and imaginarie conceits are falſe, and will prove deceitful, there were a great deal of likelihood that they would obtain true grace, and ſo conſequently come to be everlaſtingly ſaved. Therefore I ſay, it is of uſe to all ſorts. I beſeech you therefore make uſe of thoſe ſigns that the Scripture giveth you, whereby you may trie your ſelves. Doe not thinke that it is an irregular way to put people upon ſigns and tryals. I confeſſe there are ſome particular caſes, wherein it is not ſafe for ſome particular perſons, at that time, and in that caſe, to put them to try themſelves by ſigns. But for the generall it is neceſſary, and it is the dutie of all people to look to ſigns, and to try themſelves by them. And if there were nothing more, but this that is in the Text, me thinks it is an unanſwerable Argument, to confute them that crie out againſt Signs and Evidences of the truth of grace. Doth not the Apoſtle Paul as plain as any man in the world can, put them upon the tryall of themſelves by Signs, telling them, that if they have ſuch and ſuch things in them, they are in a good eſtate, and if they have not, that they are in a dangerous and damnable condition? Therefore I ſay, put it not off, but make conſcience to practiſe this duty, to view your ſouls in this, and the like looking-glaſſes.
Eſpecially conſidering that which our Saviour Chriſt hath laid down for a certain truth, That there are many called, but few choſen. There were four ſorts of grounds upon which the ſeed of Gods word was caſt, and but one of thoſe four proved good. There were ſix hundred thouſand of the people of Iſrael that came out of Egypt, and went toward Canaan, and yet but two of them that went into Canaan. There were twelve Tribes which the Lord had cauſed to make them cleave to himſelf, as a girdle to a mans loins, and yet there were ten of thoſe Tribes at one clap that were all caſt off from being the people of God, and but two of twelve that did remain. You know how that the Apoſtle Paul telleth us in Rom 9.27. Though the number of the Children of Iſrael be as the ſand of the ſea, a remnant ſhall be ſaved. The Lord will put up righteouſneſs in a ſhort ſum, I ſay, conſidering theſe things, that there are ſo many of thoſe, that doe profeſs and hope to be ſaved, ſhall miſcarry, how much doth it concern us all to try our ſelves? When as our Saviour Chriſt had told his twelve Diſcriples, that one of the twelve ſhould betray him, every one began to put himſelf upon the examination, and asked their maſter whether it were he? Were they ſo carefull every one to try himſelf, when Chriſt told them that one of the twelve ſhould betray him, and ſhall not we be carefull to try our ſelves when as the Scripture telleth us, that ſcarce one of twelve ſhall be ſaved, and that eleven of twelve Profeſſors are like to periſh and miſcarry? Oh the heart of man is exceeding deceitfull; hypocriſie is very ſtrong, and exceeding cunning, hardly is a man able to finde out the ſtate of his own ſpirit when he tryeth it with all his dilgence.
But above all (my brethren) let me preſſe you to this duty, to try and examine your ſelves, conſidering the times we live in. Theſe are the times wherein the Lord putteth people upon the tryall: trying times, even times like the times of the Fullers, purging his cloth, and the Goldſmiths refining his mettall: And there are more trying times like to come. Have we not wofull experience of divers falling away, ſome falling ſcandalouſly, perhaps being the Saints of God, Davids, and Lots, and Noahs, and Peters; for ſo it is poſſible that ſome that are the children of God, may yet notwithſtanding fall into ſcandalous and offenſive ſins, through their want of watchfulneſs, and fear, and carefulneſs. But a great many doe fall, and fall ſcandalouſly, yea many give all cauſe of fear that there never was the ſoundneſs and truth of grace in them, they went out from us, becauſe they were not of us. Now I ſay, conſidering that there are thoſe that doe fall, ſuch as take upon them the profeſſion of religion, and are eminent in the waies of Chriſt, and in the Goſpel, and yet fall, and fall deſperately and damnably: Doth it not concern us all to fear, and upon fearing to try our ſelves? When the Apoſtle diſcourſed of the fall of the Jewes, how they were broken and caſt off: What uſe did he teach the Gentiles to make of this? Let him that thinketh he ſtandeth, take heed leſt he fall. So ſay I; are theſe ſuch times that many fall away? then ſuch of us as doe ſtand, let us alſo take heed that we doe not fall. How ſhall we take heed of falling? Oh let us look to our ſelves that we are ſound; the ordinary cauſe of falling away is rottenneſs and unſoundneſs, when people in hypocriſie take up the profeſsion of Religion.
Therefore let us not make that uſe of the falls of holy men, as the people of the world doe; if there be any that falls into any ſcandalous ſin, and manifeſts himſelf to be naught at the heart, what uſe doth the world make of it? To flie upon God, and upon religion, and upon all profeſſors of pietie, and upon the Miniſters and Preachers of the word: Oh ſay they, this is their Religion, they are all but hypocrites, this will be the end of them all. Theſe kind of Uſes doth the world make of the falls of upright men: whereas alas, there is nothing leſſe uſe to be made of them than this: If ſo be that people were not deſperately malicious againſt God, and all goodneſs, and that they were not ſhamefully ignorant, they would never make this Uſe of the falls and ſcandalls of theſe men.
For firſt of all, how can it blemiſh God, or Religion, or good men, becauſe ſome that ſeemed to be good and were not good, doe diſcover their rottenneſs, and unſoundneſs by their falls? What kind of blemiſh was it to the holy Apoſtles, and to the beleevers in the Primitive Church, that ſome that were amongſt them did goe out from them? What kind of blemiſh was it to the twelve Apoſtles, that one whom Chriſt kept familiar company with, and was converſant with the Apoſtles as brethren, did prove a hypocrite? Was Judas his deſperate fall, a ſign that the Religion and Preaching of Chriſt were naught, and the other Diſciples hypocrites? None dare ſay ſo; and if it were not, then why ſhould it now be a ſign? They that doe fall away, they doe therefore fall away, becauſe they are not religious, and not becauſe they are religious. They therefore fall away, becauſe they did not obſerve the rules of that religion they profeſt, and not becauſe they profeſt it.
And as it argueth thus an ignorance in people, ſo further, if ſo be that the world were acquainted with the Goſpel, and works of God, they would know that the Lord hath decreed from all eternitie, that in all ages of the Church, ſome that have been eminent in profeſſion ſhould fall away. There muſt be offences and ſcandalls given, the Lord Jeſus Chriſt himſelf layeth down the rule, Matth. 18.7. It muſt needs be that offences come. The Lord hath foretold it, and hath ever made it good in all ages and times of the Church, that there ſhall be offences and ſcandalls; and that for good ends. Firſt, to the making of them that are true hearted, to be more fearfull, and watchfull, and more diligently to try their own eſtates, and to fear leſt they fall; and by this kind of painfull and carefull fear, the Lord doth keep them that they ſhall never fall. And another end is in regard of the wicked world, the world lieth in wickedneſs, and it is curſed and hated of God, and intended to damnation; and there are a generation in the Church which the Lord hateth and abhorreth, and hath appointed to wrath; and there are ſome that hate God, and Religion, and are glad of any occaſion whereby they may reproach God and Religion, and may harden their hearts from the power and practiſe of Religion: Now in regard of theſe deſperate wretches, the Lord hath appointed it, that in all ages ſome profeſſors ſhall fall ſcandalouſly; that they that have a minde to have their hearts hardned againſt God and Religion, ſhould have them hardned with a vengeance; that even as a man that is running in a way, and another having a minde to make him fall, caſteth ſome ſtone or block before him that may make him ſtumble and fall: Even ſo, when the Lord ſeeth men deſperately cavilling againſt Religion, ſtudying how to harden their own hearts, and the hearts of others, the Lord will make his own children ſometimes to fall, though that it is not ſo common, but ordinarily hypocrites to fall, and lie in their way as ſtones, that they may ſtumble and fall, and periſh for ever.
There is a woe to them that take ſcandals, all profane ones that will ſtumble at Religion, and reproach profeſſors and profeſſion becauſe of ſcandalls, there is a woe to them, and what woe? Even this, that thoſe ſcandalls are as ſo many ſtones tumbled in the way to make them break their necks in the pit of everlaſting perdition. And, therefore thus you ſhall finde, that uſually where the miniſtry of the Goſpell hath been any long time, and people have not been wrought upon by the preaching of the Goſpel, are not brought to a powerfull profeſſion of religion, you ſhall uſually finde it, that the Lord doth ſuffer ſome profeſſors or other in theſe places to fall ſcandalouſly; Is it not ſo in many places in this City? And therefore I beſeech (my brethren) think of it, as you are afraid to be hardened, and to have a blackneſſe upon you of Gods wrath, take heed of making this uſe of the fals and ſcandals of any to harden your hearts againſt religion, or to tip your tongues with reproaches againſt the Goſpel and profeſſors, and ſo to grow to a hatred of the truth and power of godlineſſe. But the uſe you are to make of it is this, Let him that ſtandeth take heed leaſt he fall: Is one fallen? take heed thou doeſt not fall alſo; and to the end thou doeſt not fall, have a care to trie and examine thy ſelfe: Looke to thy ſelfe, that thou have a ſure ſtanding. Therefore I beſeech you make uſe of this Looking-glaſſe, take this text of Scripture, and by it try your ſelves; if you be right, Chriſt is in you, if Chriſt be in you, there is a death or ſinne, and a life of righteouſneſſe. Thus much for the firſt Uſe.
The ſecond Uſe in a word, and that is for Comfort, and Terror. Is it ſo, that thoſe that have Chriſt in them have a death of ſinne and a life of righteouſneſſe; then here is comfort to ſome of you, and terror to others of you. Comfort to all ſuch of you as finde in your ſelves this death of ſinne, and this life of righteouſneſſe. Doeſt thou find, that there is this death of ſinne in thee, this life of righteouſneſſe in thee? Oh then be comforted, for thou haſt Chriſt in thee, and thou art certainly in Chriſt; God is reconciled to thee, thy perſon is juſtified, thy ſinnes are forgiven, and thy ſoule muſt be everlaſtingly ſaved, therefore be thou comforted. It may be there is not ſo great a death of ſinne in thee as there is in others, but there is a death of ſinne in thee: It may be there is not ſo full a life of righteouſneſſe in thee as there is in others, but there is a life of righteouſneſſe in thee: If there be a death of ſinne and a life of righteouſneſſe, Chriſt is in thee, though thou come ſhort of that death and life that is in others: I pray is not the ſoule of man as truly in an Infant in the wombe, as in that childe that is borne and grown to ſome ſtrength? Is not the ſoule of man as truly in a weak and ſickly man, as in a ſtrong and luſty man? Is not the life and ſap of a tree in a plant that is truly ingrafted, though but newly, and ſtandeth in a manner looſe, and ſcarſe buddeth or bloſſometh, is it not as truly in that graft, as in a graft that is grown ſtrong and hath borne much fruit? Even ſo is it in thee, and therefore be comforted. I deſire to joy and glad your hearts that are in Chriſt, and have Chriſt in you; and I could not tell what better ſubject to pitch upon to bring you to comfort, becauſe I know this is the maine ground of all your diſcomfort, a doubt whether Chriſt be in you or not, therefore I thought it fit to ſhew you your faces in this Looking-glaſſe. If then you finde in you a death of ſinne, and a life of righteouſneſſe, know that Chriſt is in you. When as the Scriptures, and Miniſters from the Scriptures, doe open to you cleare ſignes and certaine evidences of the goodneſſe and truth of your eſtates, if you put away comfort then, you put away comfort when God ſpeakes to you; you refuſe to be comforted when the Lord will comfort you; you give the lie to God and to his Word; therefore take heed what you doe, if by theſe ſignes, or any ſuch which are cleare and evident, grounded upon the word of God, you finde your eſtates to be good, know then, and aſſuredly beleeve them to be good. It is true, I confeſſe, the heart of man is ſo deceitfull, that a man cannot try his own heart, and therefore the heart of man is ſo deceitfull, that Miniſters cannot try other mens hearts; none but the Lord Jeſus Chriſt is onelyonly able to know the heart; none but the King is able to diſcerne the man that had not on the wedding garment; you may paſſe the judgement of all the Miniſters and Servants of the King, and be let in to the feaſt: Yet notwithſtanding, though neither man himſelfe nor Miniſter, is able to try the heart, yet this I confidently beleeve, that a man himſelfe, and a Miniſter alſo may know and try the hearts of people, if ſo be they deale faithfully and plainly with him. Though no man can diſcover the ſecret windings of the heart, yet the word of God doth: this word of God doth not onelyonly lay down infallible ſignes, whereby people may know whether they are in the truth of grace; but the word of God doth lay down ſignes, whereby we may know whether we have thoſe ſignes or no: therefore if people will in the humility of their ſoules, nakedly (ſo farre as they know their own hearts) openly, and plainly, and particularly judge them by the Scriptures, and obſerve their hearts in the courſe of Gods dealing with them, and their dealing with God, and accordingly apply the touchſtone of the Scriptures; I am confident, by the ſignes and evidences of grace that are in the Scriptures, people may come to diſcerne their own hearts, not by any vertue or skill of their own, but by the vertue and skill of God, whoſe power goeth along with his Word. It is true, a Hypocrite may deceive the quickeſt-eyed Miniſter in the world, if he will not openly lay his heart before him: and therefore good Miniſters oftentimes ſpeake peace to them to whom no peace belongeth; yet they ſpeak the truth according to thoſe evidences that are expreſſed to them. Were not the wiſe virgins deceived in the fooliſh? Was not David deceived in Achitophell? Were not the Diſciples deceived in Judas? Yet notwithſtanding, as I ſaid, if people will ſincerely deal with their fellow brethren, and with their Miniſter, and when God calleth upon them to try themſelves, if they will turne their inſide outward, if they will nakedly lay open the ſtate of their own hearts, ſo clearly as they can diſcerne, I doubt not, but the Miniſter of God from the word of God may ſpeak aſſured peace, and give them certaine evidences of the truth of grace. Were not theſe things thus, it were not poſſible we ſhould ever come to aſſurance: it were in vain that the Lord hath given us ſo many ſignes and tokens, if by obſerving and trying, we might not come to diſcerne the eſtate of our hearts. Therefore for ſuch of you as in truth find from time to time, by theſe and the like evidences, the truth of grace in you, know you, that there is ground of comfort for your ſoules.
And as this is ground of comfort to you that have theſe things; ſo it is ground of terror to thoſe that want them. I know you are almoſt all frequenters of the Word, ſpeakers well of the practiſe of religion, happily you have ſome reformation in you, happily you have ſome Miniſters that ſpeak peace to you, happily there is no diſturbance in your conſciences, happily there is ſome kind of joy and rejoycing in you in hearing the Word, &c. But my brethren, whatever there is that can be in you, if this be not in you, if there be not a death of ſin, and a life of righteouſneſſe, be it known unto you, that Chriſt is not in you, neither are you in the ſtate of grace: You may go on and pleaſe your ſelves with dreams of a happy eſtate, becauſe of ſuch and ſuch appearances of grace; yet this I aſſure you, if the death of ſin be not in you, and the life of righteouſneſſe, Chriſt is not in you, nor never will be for you.
Again therefore be amazed, and tremble, and fear, and caſt away your vain hopes, all you that have not found the death of ſin, and life of righteouſneſſe. Be aſſured of what the Lord Chriſt ſpeaks in John 12. The words that I ſpeak ſhall judge you at the laſt day. Be aſſured of this that the Lord Jeſus Chriſt will judge your eſtates by theſe, and ſuch like tryals as theſe are at the laſt day; and if you cannot be found meet to be partakers of the inheritance of the Saints in light, by the Miniſters, and Miniſtry of the Word faithfully diſpenſed from the Scriptures, you ſhall never be found meet to bee partakers of it in the judgement of God at the laſt day; for ſo as the Word judgeth, God judgeth, and as the Miniſter judgeth while he keepeth to the Scriptures, the Lord Chriſt will judge at the laſt day.
So that you ſee here is Comfort for ſome, and Terror for others: Comfort for ſuch as have a death of ſin, and a life of righteouſneſs; though there bee much corruption, though there be much weakneſs of grace in you, yet here is comfort for you, and terror for all others, whatever their morall vertues, and common graces, or their reſtraining gifts, or outward profeſſion is.
Well then, what now remains, but that in the laſt place, we be all exhorted from the Lord, to labour to increaſe the death of ſin, and life of righteouſneſs in us. They are but imperfect in the beſt of us, let us labour to make them both more perfect, to perfect the death of ſin, and the life of righteouſneſs.
Why ſo? Becauſe that the death of ſin and life of righteouſneſs, they are the Evidences of Chriſts being in us, the evidences of the goodneſs of our eſtates; therefore the more theſe are, the more are our Evidences of our part in Chriſt, and the greater will our comfort be, and we ſhall make more ſure our calling and election. This is that which the Apoſtle Peter meaneth, 2 Pet. 1. 5. Give all diligence (ſaith he) to make your valling and election ſure. But how is that done? by making ſure thoſe things in your ſelves that are the tokens, and ſigns, and evidences of Gods Election. How ſhall this be done? ſaith the Text there, adde one grace to another, to your faith vertue, to your vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, brotherly kindnes; and to brotherly kindneſs, love: perfect your grace, increaſe the life of righteouſneſſe, perfect in you the death of ſin, increaſe the ruine of the old man; the more you increaſe theſe things, the more you increaſe your Evidences of your part in Chriſt.
What can you deſire that is able to adminiſter to you ſo much comfort, to provide ſo good a help for you againſt thoſe fears we have ſo long juſtly feared; what can prepare you for thoſe enſuing calamities that are approaching, as your Evidences of a part in Chriſt? But nothing can give you ſo much evidence of a part in Chriſt, as the death of ſin, and life of righteouſneſſe. Therefore I beſeech you, ſtudie above all things, what ever elſe you neglect, to increaſe and perfect in you the death of ſin, and life of righteouſneſs, that ſo the Evidences of Chriſt being in you may be certain. And ſo much for this time and Text.
FINIS.
GRACE MAGNIFIED: OR THE PRIVILEDGES OF THOSE That are under Grace.
By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England.
TIT. 2. 11.
For the grace of God that bringeth ſalvation hath appeared to all men, &c.
LONDON, Printed by G. D. for Francis Eglesfield, and are to be ſold at the Sign of the Marigold in Pauls Church-yard, 1651.