as it is necessary for the discharge of such duties unto the Glory of God Now because it is not directly in our way yet having been mentioned I shall briefly in our passage touch upon the latter or what duties do depend upon our Judging of others to be regenerate and the way or Principles whereby such a Judgement may be made 1. There are many duties incumbent on us to be performed with and towards Professors which without admitting a Judgement to be made of their State and Condition cannot be performed in faith And in reference unto these duties alone it is that we are called to Judge the State of others For we are not giving Countenance unto a rash uncharitable censuring of mens spiritual conditions nor unto any Judging of any men any other than what our own duty towards them doth indispensably require Thus if we are to lay down our lives for the Brethren it is very meet we should so far know them so to be as that we may hazard our lives in faith when we are called thereunto We are also to Joyn with them in those Ordinances wherein we make a Solemn profession that we are members of the same body with them that we have the same head the same Spirit faith and love We must love them because they are begotten of God Children of our heavenly Father and therefore must on some good ground believe them so to be In a word the due performance of all principal mutual Gospel Duties to the Glory of God and our own Edification depends on this supposition that we may have such a satisfying perswasion concerning the spiritual condition of others as that from thence we may take our ayme in what we do 2. For the grounds hereof I shall mention one only which all others do lean upon This is pressed 1 Cor. 12. 12 13. As the body is one and hath many members and all the members of that one body being many are one body so is Christ. For by one Spirit we are all Baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit They are all united unto and hold of one head For as are the members of the body natural under one head So is Christ mystical that is all believers under Christ their head And this Union they have by the inhabitation of the same quickning Spirit which is in Christ their head and by him they are brought all into the same spiritual state and frame they are made to drink into one and the same Spirit for this same Spirit produceth the same Effects in them all the same in kind though differing in degrees as the Apostle fully declares Ephes. 4. 3 4 5 6. And this Spirit is in them and not in the world John 16. And as this gives them a naturalness in their duties one towards another or in mutual caring for rejoycing and sorrowing with one another as members one of another 1 Cor. 12. 25 26. So it reveals and discovers them to each other so far as is necessary for the performance of the Duties mentioned in such a manner as becomes members of the same body There is on this account a spiritually natural Answering of one to another as face answereth face in the Water They can see and discern that in others whereof they have Experience in themselves they can tast and relish that in others which they feed upon in themselves and wherein the lives of their souls do consist the same spirit of life being in them they have the same spiritual tast and Savour And unless their pallats are distempered by Temptations or false opinions or prejudices they can in their Communion tast of that Spirit in each other which they are all made to drink into This gives them the same likeness and Image in the Inward man the same heavenly light in their minds the same affections and being thus prepared and enabled to Judge and discern of the State of each other in reference unto their mutual duties they have moreover the true Rule of the Word to Judge of all Spirits and Spiritual effects by And this is the ground of all that love without dissimulation and real Communion that is among the Saints of God in this World But here two Cautions must be allowed 1. That we would not Judge the State and Condition of any men in the world no further than we are called thereunto in a way of Duty and we are so called only with reference unto the Duties that we are to perform towards them What have we to do to Judge them that are without that is any one that we have not a call to consider in reference unto our own Duty Herein that great Rule takes place Judge not that ye be not Judged Let us leave all men the worst of men unless where evident duty requires other actings to the Judgement seat of God They are the Servants of another and they stand or fall unto their own Master There have been great miscarriages amongst us in this matter some have been ready to condemn all that go not along with them in every principle yea opinion or practice And every day slight occasions and provocations are made the grounds and reasons of severe censures But nothing is more contrary to the conduct of the meek and holy Spirit of Christ. This is our Rule are we called to Act towards any as Saints as living Members of the body of Christ and that in such Duties as we cannot perform in faith unless we are perswaded that so they are then are we on the grounds and by the wayes before mentioned to satisfie our selves in one another 2. Do we endeavour mutually to discern the condition of one another in reference unto such Ends Let us be sure to look unto and pursue those ends when we have attained our Satisfaction What these ends are hath been shewed It is that we may love them without dissimulation as members of the same mystical body with us that we may naturally take care of them and for them that we may delight sincerely in them that we may minister unto their wants Temporal and Spiritual that we may watch over them with pitty and compassion These and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another if these be neglected the other is useless And here lyes a great aggravation of that neglect in that such a way is made for the avoidance of it Here lyes the life or death of all Church Society All Church Society and Relation is built on this supposition that the members of it are all Regenerate some lay this foundation in Baptism only professing that all that are baptized are Regenerate Others require a farther Satisfaction in the real work it self But all build on the same foundation that all Church members are to be Regenerate And
this matter and that is his eternal designation of the persons who shall be made partakers of this mercy He hath not left this thing to hazard and uncertainties that it should as it were be unknown to him who should be pardoned and who not Nay none ever are made partakers of forgiveness but those whom he hath eternally and graciously designed thereunto So the Apostle declares it Eph. 1. 5 6 7. the rise is his eternal Predestination the end the glory of his Grace the means Redemption in the blood of Christ the thing it self forgiveness of sins None ever are or can be made partakers thereof but by vertue of this Act of Gods Will and Grace which thereupon hath a peculiar influence into it and is to be respected in the consideration of it I know this may be abused by pride profaneness and unbelief and so may the whole work of Gods Grace and so it is even the blood of Christ in an especial manner but in its proper place and use it hath a signal influence into the glory of God and the consolation of the souls of men There are also other Acts of this purpose of Gods Grace as of giving sinners unto Christ and giving sinners an interest in Christ which I shall not insist upon because the nature of them is sufficiently discovered in that one explained already Secondly Forgiveness hath respect unto the Propitiation made in and by the blood of Christ the Son of God This was declared in the opening of the words Indeed here lyes the knot and center of Gospel forgiveness It flows from the Cross and springs out of the Grave of Christ. Thus Elihu describes it Job 33. 24. God is gracious unto him and saith deliver him from going down to the pit I have found a ransom The whole of what is aimed at lyes in these words 1. There is Gods gracious and merciful heart towards a sinner He is gracious unto him 2. There is Actual Condonation it self of which we shall treat afterward He saith deliver him from going down to the pit And 3. There is the center of the whole wherein Gods gracious heart and actual pardon do meet and that is the ransome the propitiation or attonement that is in the blood of Christ of which we speak I have found a ransome The same is expressed Isa. 53. 11. My rightoous servant shall justifie many for he shall bear their iniquities Of the justification of sinners Absolution or pardon is the first part This ariseth from Christs bearing of their iniquities Therein he finished the transgression made an end of sin and made Reconciliation for iniquity Dan. 9. 24. Even all the Sacrifices and so consequently the whole worship of the Old Testament evinced this Relation between forgiveness and bloodshedding whence the Apostle concludes that without shedding of blood there is no remission Heb. 9. 22. that is all pardon ariseth from bloodsheding even of the blood of the Son of God So that we are said in him to have Redemption even the forgiveness of sins Ephes. 1. 17. Our Redemption in his blood is our forgiveness not that we are all actually pardoned in the blood of his Cross for thereunto must be added Gospel condonation of which afterwards but thereby it is procured the grant of pardon is therein sealed and security given that it shall in due time be made out unto us To which purpose is that discourse of the Apostle Rom. 3. 24 25 26. The work there mentioned proceeds from Grace is managed to the interest of Righteousness is carryed on by the blood of Christ and issues in forgiveness now the blood of Christ relates variously to the pardon of sin First Pardon is purchased and procured by it Our Redemption is our forgiveness as the cause contains the effect No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon Hence he is said to have washed us in his blood Rev. 1. 5. In himself to have purged our sins Heb. 1. 3. by one offering to have taken away sin and for ever to have perfected them that are sanctified Heb. 10. to be the ransome and propitiation of our sins 1 John 2. 2. to have made an end of sin Dan. 9. 24. and to have made Reconciliation for the sins of his people Heb. 2. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus Secondly Because in his blood the Promise of pardon is ratified and confirmed so that nothing is wanting to our compleat forgiveness but our pleading the Promise by faith in him 2 Cor. 1. 20. All the Promises of God are in him Yea and in him Amen that is faithfully and irrevocably and immutably established And therefore the Apostle having told us that this is the Covenant of God that he would be merciful to our sins and iniquities Heb. 8. 12. He informs us that in the undertaking of Christ this Covenant is become a Testament Chap. 9. 15 16 17. So ratified in his blood that mercy and forgiveness of sin is irrevocably confirmed unto us therein Thirdly Because he hath in his own Person as the Head of the Church received an acquitment for the whole body His Personal discharge upon the accomplishment of his work was a pledge of the discharge which was in due time to be given to his whole mystical body Peter tells us Acts 2. 24. That it was impossible he should be detained by death And why so because death being penally inflicted on him when he had paid the debt he was legally to be acquitted Now for whom and in whose name and stead he suffered for them and in their name and stead he received his acquitment Fourthly Because upon his death God the Father hath committed unto him the whole management of the business of forgiveness Acts 5. 31. He now gives repentance and the forgiveness of sins It is Christ that forgives us Col. 3. 13. All forgiveness is now at his disposal and he pardoneth whom he will even all that are given unto him of the Father not casting out any that come to God by him He is intrusted with all the stores of his Fathers purpose and his own purchase and thence tells us that all things that the Father hath are his John 16. 15. In all these respects doth forgiveness relate to the blood of Christ. Mercy Pardon and Grace could find no other way to issue forth from the heart of the Father but by the heart blood of the Son and so do they stream unto the heart of the sinner Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ. 1. The way of its Procurement 2. The way of its Administration by him The first is deep mysterious dreadful It was by his blood the blood of the Cross the travel of his soul his undergoing wrath and curse 2. The other is gracious merciful and tender whence so many things
of Sin and of Righteousness by Christ every man in the world belongs unto one of these states or condition This the Scripture so abounds in that it seems to be the first principal thing that we are taught in it It is as clear that there are two different states in this world as that there are so in that to come Yea all our Faith and our Obedience depend on this Truth And not only so but the Covenant of God the Mediation of Christ and all the Promises and Threats of the Law and Gospel are built on this supposition And this lays naked unto a spiritual eye that abounding Atheism that is in the world Men are not only like Nicodemus ignorant of these things and wonder how they can be but they scorn them despise them scoff at them To make mention of being regenerate is exposed to reproach in the world But whether men will or no unto one of these conditions they must belong 2. As these two estates differ morally in themselves and Physically in the causes constitutive of that difference so there is a specifical difference between the things that place men in the one condition and in the other Whatever there is of Goodness Virtue Duty Grace in an Unregenerate person there is in him that is Regenerate somewhat of another kind that is not in the other at all For the difference of these states themselves it is plain in Scripture The one is a state of Death the other of Life the one of Darkness the other of Light the one of Enmity against God the other of Reconciliation with him And that the one state is constituted by that of Grace which is of a peculiar kind and which is not in the other I shall briefly declare 1. The Grace of Regeneration proceedeth from an especial spring and fountain which emptieth much of its living waters into it no one drop whereof falls on them that are not Regenerate This is Electing Love it is given out in the pursuit of the Decree of Election God hath chosen us that we should be holy Ephes. 1. 4. Our Holiness whose only spring is our Regeneration is an effect of our Election That which God works in our souls in the pursuit of his eternal purpose of Love and good will towards us So again saith the Apostle 2 Thes. 2. 13. God hath from the beginning chosen you to salvation through the sanctification of the Spirit God having designed us unto salvation as the End hath also appointed the sanctification of the Spirit to be the Means to bring us orderly unto the attainment of that End But the best of common Grace or Gifts that may be in men Unregenerate are but products of the Providence of God ordering all things in general unto his own Glory and the good of them that shall be heirs of salvation They are not fruits of Electing Eternal Love nor designed means for the insiallible attaining of Eternal Salvation Secondly The Graces of those that are Regenerate have a manifold Respect or Relation to the Lord Christ that the common Graces of others have not I shall name one or two of these Respects First They have an especial moral Relation to the Mediatory Acts of Christ in his Oblation and Intercession Especial Grace is an especial part of the purchase of Christ by his death and blood-shedding He made a double purchase of his Elect of their persons to be his of especial Grace to be theirs He gave himself for his Church that he might sanctifie and cleanse it with the washing of water by the Word that he might present it unto himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes. 5. 26 27. The design of Christ in giving himself for his Church was to procure for it that Especial Grace whereby through the use of Means it might be regenerate sanctified and purified So Titus 2. 14. He gave himself that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Real purification in Grace and Holiness hath this Especial Relation unto the Death of Christ that he designed therein to procure it for them for whom he dyed And in the pursuit of his Purchase or Acquisition of it his purpose was really to bestow it upon them or effectually to work it in them Moreover it hath an Especial Relation unto his Intercession and that in a distinguishing manner from any other Gifts or common Graces that other men may receive Giving us the Rule and Pattern of his intercession Joh. 17. He tells us that he so prayes not for the world but for his Elect those which the Father had given him because they were his v. 9. And what is it that he prayes for them in distinction from all other men whatever Amongst others this is one principal thing that he insists on v. 17. Sanctifie them through thy Truth Their Sanctification and Holiness is granted upon that Prayer and Intercession of Christ which is peculiar unto them with an exclusion of all others I pray for them I pray not for the world Now the common Grace of unregenerate persons whereby they are distinguished from other men whatever it be it hath not this Especial Relation to the Oblation and Intercession of Christ. Common Grace is not the procurement of Especial Intercession Secondly They have a Real Relation unto Christ as he is the living Quickning-Head of the Church for he is so even the living spiritual fountain of the spiritual life of it and of all vital Acts whatever Christ is our life and our life is hid with him in God Col. 3. 2 3. That Eternal Life which consists in the Knowledge of the Father and the Son Joh. 17. 3. is in him as the cause head spring and fountain of it In him it is in its fulness and from thence it is derived unto all that believe who receive from his fulness Grace for Grace Joh. 1. 16. All â—â—ue saving sanctifying Grace all spiritual life and every thing that belongs thereunto is derived directly from Christ as the living Head of his Church and fountain of all spiritual life unto them This the Apostle expresseth Ephes. 4. 15 16. Speaking the truth in love grow up into him in all things which is the Head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love To the same purpose he again expresseth the same matter Col. 2. 19. All Grace in the whole body comes from the Head Christ Jesus and there is no growth or furtherance of it but by his Effectual working in every part to bring it unto the measure designed unto it Nothing then no not the least of this Grace can be obtained but by virtue of our Union