dum recipit de reddendo cogitat Sen de Benef. with for his sake Hath the Lord Jesus taken me into such a neer relation unto himself and shall not I love him and serve him with all my strength Surely to this precious Saviour I will cleave and his pleasure I will do and nothing shall separate betwixt my soul and him Take the exhortation in the words of S. Paul Col. 2.6 7. As ye have therefore received Jesus Christ the Lord so walk ye in him rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving 3. Let me add but a few particulars by way of advice and exhortation to all and so we will conclude our discourse upon this subject If in order to the salvation of sinners by Christ they must be united to him and ingraffed in Christ Then be exhorted all of you 1. To learn the spiritual lessons which are from this point to be learned 2. To practise the duties that are hereupon to be practised 1. Learn the lessons which are from this doctrine to be learned And they are principally two which I shall commend unto you besides what I gave you under the use of information 1. Learn from hence The necessity of regeneration in order to eternal life Except you are persons born again of the Spirit you cannot enter into the kingdom of God Except you be quickned by the holy Ghost it is impossible you should be blessed in the presence of the Lord. Why Because you must have the Son you must be knit unto Christ and it is in the day of regeneration that the knot is tyed whereby the Lord Jesus and a Christian are joyned together It is the grace of regeneration and conversion that removeth a sinner from his own bottom and buildeth him upon the Mediator as upon a sure foundation as hath been largely opened So that believe this point and work it powerfully by meditation and prayer upon your own hearts That no regeneration no salvation It was the doctrine wherewith our Saviour began his Sermon to Nicodemus and he speaketh of it as a matter of great concernment to be studied Joh. 3.3 Verily verily I say unto thee except a man be born again he cannot see the kingdom of God Mark how the assertion is strengthned with a double asseveration to note how hard a thing it is to convince a sinner effectually of this matter and how neerly it doth concern us to be thus convinced It is as if Christ had said The children of men are apt to think otherwise they hope to get into heaven upon the account of their notional knowledge and common priviledges and moral righteousness and the like But it cannot be I tell thee it cannot be take it upon my word Do your hearts question it Verily it cannot be verily it is impossible that any man should be saved except he be sanctified Whence you will say doth arise this absolute necessity of a man's being born again I answer It doth arise from these four things 1. From the stedfastness and unalterableness of the purpose of God Whom he hath predestinated unto life he hath determined to lead thither through the gate of regeneration So that if ever you get to heaven without partaking of this grace it must be by the change of the decree and purpose of God which is in its own nature unchangeable for the counsel of the Lord standeth fast for ever And observe the tenour of his purpose touching the way of life 2 Thes 2.13 God hath from the beginning chosen you to salvation through sanctification of the Spirit Although God doth not elect or save any of the children of men for their holiness yet he doth elect them unto holiness that they may be saved 2. The absolute necessity of regeneration doth appear from the infinite holiness and purity of the God of heaven who will never maintain any converse or fellowship with such as lie dead in their sins nor indeed is it possible they should have communion with God till they are washed and sanctified An unsanctified mind cannot behold him an unholy will cannot enjoy him and unholy affections can take no delight or complacency in him My brethren when persons are called into the state of the favour of God they are called also unto fellowship with him Now what communion hath light with darkness What friendly intercourse can there be betwixt a God of incomprehensible purity and such whose spirits are nothing but sinks of filthiness First you must be made again after the image of God and so fitted for acquaintance with the most high for God is of purer eyes than to behold iniquity and he hateth all the workers of it Hab. 1.13 Psal 5.4 5. 3. Without a principle of grace planted in the heart there can be no fruits of new obedience brought forth in the life which are of indispensable necessity to our getting safe to heaven Such as are saved by the Lord must be serviceable unto him for Christ will judge us hereafter according to our conversations here As a man soweth that he shall also reap Rev. 2.23 Gal. 6.7 8. Now except you be regenerate you cannot walk in a course of new obedience First there must be a good treasure in the heart before it can be productive of what is good in the life As the principles are so the practise will be Mat. 12.33 34 35. Besides God doith judge of mens works and deeds by the frame of their hearts in the doing of them He doth search the heart and try the reins that he may give to every man according to his wayes and according to the fruit of his doings Jer. 17.10 4. The indispensable necessity of regeneration doth arise from the influence it hath to unite a sinner unto Christ without having of whom there is no partaking of life through his bloud The day of regeneration is the day of espousals between the Lord Jesus and his people It is that which helpeth to make the marriage betwixt them For if any man be in Christ he is a new creature 2 Cor. 5.17 This is the first Lesson I would from hence commend to your study and meditation 2. Learn from this point of a Believers union with Christ What is the influence of faith in the justification of a sinner or in what sense it is said to justifie us in the sight of God Not by any inherent worth and vertue in it self but because it is the bond that knitteth a sinner to Christ by the imputation of whose righteousness we are made righteous If we are justified it is freely by the grace of God through the redemption that is in Christ Jesus Only the grace of faith is the instrument to bring us unto Christ and the bond of our union with him that so we may partake of that redemption * Sicut olim in deserto serpens aeneus in ligno punctis à serpentibus medebatur
See Rev. 2. â— The Christians were at first reckoned by the Heathen as Jews vid. Suet. in vita Claud. Judaeos imgulsore Christo assidue tumultuantes Roma expulic So that the Christians seem to have goâ—e under that name and to haâ—â— been banished with them by the decree mentioned Act. 18.2 though they were no savingly instructed nor taught the truth as it is in Jesus yet they had some knowledge of the mind of God and were convinced of the truth and excellency of the Law of the Lord so as to subscribe to it and to own and approve it as such This made them Christ's people at large by way of profession And this must needs be one of the ligatures of that Union for such as avowedly reject the fundamental doctrines of Christianity are not so much as Christ's seeming friends but open enemies to his crown and dignity 2. There must be an external subjection to the Ordinances of Christ so as to afford their presence at them and outward compliance with them and attendance upon them For Sirs Gospel Ordinances are the badges of Christ's followers Sacramenta ut alia insti uta divina sunt figna piotestativa fidei as well as means to convey his grace into their souls And if a people belong to him at all they must at least wear his livery So that when persons live in the open neglect or contempt of the Ordinances and Institutions of the Lord Jesus or think they are arrived at so high a pitch as to be above Ordinances they do thereby declare themselves to be so far from the truth of grace that they are not arrived to a serious prosession Above Ordinances and below Christianity Such have not so much as Christ's livery upon them for this is one of the bonds of a common union Thus Simon Magus was baptized into Christ and for a while held fellowship with the Disciples and so in a sort did belong to Christ till afterwards he apostatized and discovered his rottenness Act. 8.13 So far the lowest rank of hypocrites ordinarily go It is true they have no spiritual communion or fellowship with Christ in his Ordinances but they are many times pretty-constant in attendance upon Ordinances So those carnal Israelites whom God owneth in this respect to be his people Isa 58 1.2 And therefore the Apostle calls men off from trusting in this to mind the grace of Regeneration and Conversion upon their hearts for these priviledges avail not to a saving union with Christ but a new creature Gal. 6.15 3. There is usually some common workings upon their hearts and spirits as now convictions in the conscience of the evil of sin sometimes an inclination upon their souls to give up themselves to be the Lords only a beloved lust hindereth the performance of it Possibly many common graces of the Spirit are conferred upon them in which respect they are said to be made partakers of the holy Ghost for so far a carnal Professor may arrive Heb. 6.4 5. The holy Ghost may strive with a professed enemy to the Kingdom of Christ There are some Converts external from the world to the Church who yet stick in their naturals and are not in the sense of sin fled unto Christ for refuge nor converted from nature to saving grace Dicâ—â—s but when he shall moreover work some remarkable effects upon a sinner as terrors in apprehension of the wrath of God desires to be sheltered under the wings of Christ that he may escape that wrath so that he joyneth himself outwardly to his people then he becometh a seeming friend though he proceed no further 4. The last bond which I shall mention of this common union with Christ is some degrees of reformation in the life and practise When persons live and lie weltering in gross pollutions of the world they do apparently belong unto the world they do openly proclaim themselves to be the very children of the devil If a man belong to Christ but by profession there must be some measure of reformation wrought there must be an actual abstaining from those wickednesses whereby the name of Christian is openly contradicted As real holiness and closs walking with God is essential to the being of a Disciple indeed so a cleansing of the outside of the cup and platter as our Saviour calleth it is required to make a man a Disciple but in appearance And thus far they commonly go 2 Pet. 2.20 21 22. They retained their doggish and swinish nature still as is evident from their Apostacy v. 12. The dog is turned to his vomit again and the sow that was washed to her wallowing in the mire and yet they escaped the pollutions of the world and that through the knowledge of the Lord and Saviour Jesus Christ v. 20. Although the doctrines of the Gospel had not a saving effect upon their souls yet they had a real effect though their natures were not transformed yet their lives in some particulars were reformed their conversations were cleansed from gross and scandalous abominations That 's the first Position touching this matter 2. Pos 2. It is a very great priviledge and mercy considered in it self for a man or woman to be taken thus neer unto Jesus Christ and in this sense to be united to him namely by way of external adhaesion To be separated from the Heathen to be his people and to be made to differ from the profane world and the notoriously wicked who do avow their sins openly in the face of men and declare themselves subjects unto the prince of darkness Though it be not the best of priviledges yet it is a great priviledge though it be not a mercy to be rested in yet it is a mercy thankfully to be acknowledged it is no way to be slighted and undervalued The Apostle speaketh of it as such Rom. 3.1 2. What advantage hath the Jew or what profit is there of circumcision that is what benefit doth arise by being a member of the Church of Christ what profit is it to be a Jew outwardly a Disciple by profession into which relation circumcision did give them solemn entrance it was the Ordinance for initiation Is this nothing or is it a priviledge of a low nature No in no wise saith the Apostle do not thus esteem it It is an eminent mercy there is much advantage by it every way You will say wherein lieth the advantage of being thus in Christ Answ In four things especially 1. Chiefly and primarily because hereupon they are set under the means of grace and tenders of salvation They have eternal life set before their souls and upon the terms of the Gospel offered unto them Hereby they do enjoy the word of Christ the Oracles of God and the Ordinances which are the places wherein the Lord Jesus himself is to be found of them that seek him and which are the conduit-pipes through which he doth use to convey spiritual grace and blessings to such
with the Redeemer and that in a fourfold respect 1. God the father doth so account of them in his estimation He putteth an high price and value upon their souls he loveth them with a superlative love as being one with his Son they are sharers in the same love wherewith Jesus Christ is beloved It is true in themselves they are despicable creatures of a mean extraction and original and God might refuse to have any regard to them in respect of their Apostacy they are polluted creatures and so the Lord might abhor them but he takes a view of them in his Son and so his affections run out towards them Joh. 17.23 I in them and thou in me that they may be made perfect in one and that the world may know Deinâ—e coelestis Pater eodem quo Ecclesiae caput amore complexâ—s est membra quoque omnia prosequitur ut neminem diligat nisi in Christo Marl. that thou hast sent me and hast loved them as thou hast loved me Not in point of equality but similitude with the same love with a real love pure love eternal love unchangeable love And he will glorifie them with the same glory where with Christ is glorified 2. The Lord Jesus himself doth so account of them in the care which he taketh of their persons and affairs He hath a tenderness for them and a watchful regard unto them as parts and portions of himself Whoso roucheth them toucheth the apple of his eye Zech. 2.8 In all their afflictions he is afflicted Isa 63.8 9. And whatever kindness is shewed unto them is a refreshment to his spirit Mind how he speaks to Peter Joh. 21.15 16. Simon son of Jonas lovest thou me more than these He saith unto him yea Lord thou knowest that I love shee He saith unto him feed my lambs And v. 16. Feed my sheep And again v. 17. Feed my sheep as if he had said Thou canst no way better express thy love towards me than by being tender of those that are my servants Whatever thou dost for them for the least of them I will put it upon mine account I reckon it as done unto my self 3. The holy Ghost the spirit of grace and consolation doth so demean himself towards Believers in his operations and workings upon their hearts As he cometh to them in Christ's name so he dealeth with them as Christ's members He taketh of his and doth show it or communicate it unto them because they are parts of him Joh. 16.14 15. 4. Their fellow-servants all the sons and daughters of Adam are warned of God thus to judge concerning them and accordingly to suit their carriage and actions towards Believers They are apt to reckon them as the dung of the earth as the off scouring of all things as the most contemptible persons under the Sun but God will have them to know that they are one with Jesus Joh. 17.23 That the world may know that thou hast sent me and hast loved them as thou hast loved me The world that is the inhabitants of the world or principally in this place the wicked of the earth it is a lesson wherein it concerneth them to be instructed That 's the first general consequent of this Union Being one with the Son of God they are to all intents and purposes so accounted of 2. The second general effect of this Union with Christ is the change of a mans state and condition Hereby their spiritual state is fundamentally changed so that of children of the wrath of God they are made objects of his favour and delight and complacency in whom he takes pleasures Instead of the curse of the Law under which they lay they are put within the verge of the Covenant of peace and reconciliation instead of fire-brands of hell they are made heirs of a crown of righteousness You know there is a threefold change wrought upon a person in order to conduct him to everlasting bliss 1. There is a change of the nature and qualifications of the person the frame and temper of the heart must be altered and turned from sin to holiness from the power of Satan to the living God 2. There is a practical change in the conversation from living after the flesh to a walking in the Spirit and minding the things of the Spirit 3. A change of the state and condition which we are now treating of and this is fundamentally wrought by a mans union with Christ This change of the state is stilled in the Scriptures A translation of a sinner out of the kingdom of Satan into the kingdom of Christ Col. 1.13 And by the grace of union this translation is originally made and brought about Mark I say originally and fundamentally for although justification and adoption are a change likewise in the state of a sinner yet I ascribe it originally to union with Christ because those mercies are rivolets which flow from this fountain And you will find the holy Ghost attributing it hereunto Eph. 2.13 But now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ The state of nature is a state of alienation and estrangedness from God then sinners are afar off from his favour and the light of his countenance but when they are implanted into Christ this alienation is removed and they are brought nigh unto God This is a point of very great weight and moment and therefore diligently to be heeded and studied So that I will open it somewhat largely for these three reasons 1. Because upon the change of the spiritual state of our persons doth depend the gracious acceptation of all our duties and performances This being the constant method of God's acceptance of them first he hath respect unto the person and then to the spiritual work and obedience which is tendered by that person Deus non habet gratum offereutem propter munera sed munera propter offerentem Gregor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4.4 The Lord had respect to Abel and to his offering First to himself and then to his sacrifice Ezek. 20.40 41. I will accept you with your sweet savour First you and then your sweet savour thereupon It is not all the care and pains a natural man can take in some of the duties of the worship and service of God though he mean never so well as some persons will boast they mean well and have good intentions and therefore hope the Lord will not reject them that will render his duties pleasing unto God except he first give up himself to be the Lords and be in covenant with him and his spiritual state be changed Rom. 8.8 They that are in the flesh cannot please God * Qui in carne sunt i. e. per spiritum renati non sunt Buling Not only they will not but cannot it is a thing utterly impossible that God should take delight in the works of the wicked who are his enemies let them be
as he is pure 1 John 3.3 3. By the grace of Regeneration the Lord Christ is said to take up his abode in us because the Holy Ghost in that work doth act in his name as purchased by Christ and receiving commission from him and being sent by vertue of his Prayer and Intercession John 16.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of truth whom the world cannot receive In the transactions of the everlasting Covenant our Lord Jesus undertook to sanctifie and comfort and to quicken and stablish his people and by the Spirit of truth he doth accomplish that undertaking By his death the Spirit was purchased and in his name he is sent 4. The grace of Regeneration may be stiled Christ dwelling in us from the tendency of it which is to bring sinners in subjection to the Government of Christ and to make them ready to obey the Laws of Christ Hereby we become his Servants and possession is taken of us to his use and behoof that we may cleave unto him and be followers of him Col. 3.24 For ye serve the Lord Christ Mat. 19.28 Ye that have followed me in the Regeneration c. that is in your regenerate condition in the exercise of that grace which was bestowed upon you in your New-birth for so it may be well understood The grace of Regeneration plucketh sinners out of the Kingdom of Satan and seizeth on them for the service of Christ carryeth us out to him and maketh us obedient to his Laws and Dominion This may suffice to be spoken to the first branch of that Vnion which is between Christ and Believers or the first sort of Conjunction betwixt them 2. There is a legal Conjunction and oneness thereupon arising from a Believers reception of Christ closing with him and getting into him Such an Union as there is between the principal Debtor and the Surety who hath paid the debt for him and made over that payment unto him The Law reckoneth them as one what payment the Surety hath made for the Debtor in his name and firmly made over unto him the Law accounts it as if the Debtor himself had paid it and dischargeth him thereupon as if it had been his own personal Act and Deed because of that intimate relation or oneness that is betwixt them in the estimation of the Law Such an union there is between Christ and his people and therefore we call it a legal union because it hath a special reference unto the Law of God which acquitteth the person thus united to Christ by vertue of the sufferings and satisfaction of Jesus Christ as fully and firmly as if the party himself had suffered and satisfied And likewise we call it a legal union because of the analogy it beareth unto the proceedings of Law in Courts of Judicature amongst men The bond of this union is a saving faith whereby Believers receive Christ and take hold on him As by the Spirit of Regeneration Christ doth take hold of their souls so by a living faith of the operation of the Spirit they are inabled to take hold of the Lord Jesus and so they are compacted and knit together You know faith is set forth by such expressions a receiving of Christ and taking hold of him John 1.12 But to as many as received him to them he gave power to be the sons of God even to them that believe on his name Mark it we receive Jesus Christ and take him home to our selves by believing on the name of our Lord Jesus Christ As under the Law when a man q. d. ran for refuge and protection to the Altar he was wont to lay hold upon the horns of the Altar so by faith a sinner betaketh himself for shelter and security unto Christ and layeth hold upon Christ Heb. 6.18 That we might have strong consolation who have fled for refuge to lay hold on the hope set before us * We who to flee from deserved wrath have taken our course towards Jesus in hope to get the Salvation offered to us in him Dicks in loc that is upon Jesus Christ the object of our hope and confidence who is set before us in the Gospel as the person in whom we are to trust and upon whom to rely and place our hope By faith we lay hold upon him and by this laying hold on Christ a Believer is joyned unto Christ and made one with him By faith we are in him and put on his righteousness Phil. 3.9 That I may be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith It is of God he provided it for us and it is made over to us and becometh ours by faith in the Mediator This is the Second Branch of the mutual conjunction between Christ and a Believer and the union thereupon the bond whereof is faith in Christ Concerning which I will propose onely these four things to your serious perusal and meditations 1. That the Holy Ghost in the writings of the Scriptures doth distinctly speak of a fourfold faith There is 1. An Historical Faith 2. A Temporal Faith 3. A Faith of Miracles 4. A saving and justifying faith in Christ which is the bond of our union with the Lord Jesus As this is an ordinary School-distinction so it is a Scripture-distinction which hath its warrant from the word and its foundation in the word of God 1. There is an Historical Faith whereby we believe the Scriptures and the matters therein contained to be Divine Truths and to have proceeded from God * This is by some called a dogmatical faith such a faith the Apostle supposed to have been in Agrippa in respect to the writings of the Old Testament Acts 26.27 King Agrippa believest thou the Prophets I know that thou believest q.d. I am confident thou art perswaded of the truth of those things Agrippa being a Jew and always conversant in Judea could not be ignorant of the Scriptures and Paul takes it for granted that he who owned their Original to be of God and that in them was discovered nothing but the truths of God I know that thou believest I am well assured thou darest not deny their Divine Authority This we call an Historical Faith because it assenteth to the truth of the History of the Bible as it is a Narrative of things done and containeth Predictions of things to be done as it comprehends matters of fact mentioned to be performed Doctrines asserted Prophesies and Promises to be fulfilled and the like And pray mark it Sirs this faith is diversifyed according to the different testimony on which it is bottomed * Quia testes quibus fidem adhibemus ex lege ordine communi sunt homines vel Deus idcirco sicut testimonium sic etiam fides distinguitur in
love made perfect that we may have boldness in the day of judgment that is as I take the meaning of the Apostle to be in the day of mans judgment when we are called before mens tribunal seats for the profession of Christ and required to give an account of our faith in Christ then we that are true believers will do it boldly we are not ashamed to own him for our Lord and Master Why Because we love him and this is the top of our love to make us stick fast unto him in times of tryal Or this is the perfection of our love the putting it to its proper use it was one of the ends for which this grace was planted within us that it might cause us to abide with Christ and not to shrink away from him when we are brought before mens judgment seats * The latter clause of the 17. v. Because as he is so are we in this world is rendred in the Syriack in the time past Because as he was so are we in this world As if the meaning were this Why should not we be bold to stand to the cause of Christ If we suffer for him it is but what he did for our sakes We are thereby rendred conformable unto him He was a man of sorrows and acquainted with grief and shall we not willingly partake of his sufferings Vide Marian. in loc I am the rather confirmed in this interpretation from the following words v. 18. There is no fear in love but perfect love casteth out fear as if he had said if persons love Christ sincerely which is Evangelical perfection if they love him really and in good earnest they will not be terrified with the threatnings of men but they will acknowledge him for their Master in the midst of an adulterous and sinful generation and though they should be dealt with for it even as they dealt with Christ Why Because they dearly love him and that love keepeth under their carnal fear and causeth them to go on with courage amidst all oppositions * The Gnosticks whom as some think the Apostle here confutes held that Christians in danger might to save their lives deny Christ outwardly Provided that they owned him in their-hearts To confute which devillish opinion St. John asserts the necessity of confessing Jesus v. 15. answerable to Matth. 10.32 33. And here he sheweth that denying Christ for fear of death was utterly inconsistent with love to him For many waters cannot quench love neither can the flonds drown it Cant. 8.7 And therefore when Peter had denyed his Master once and again for fear of danger what is the question that our Saviour puts to him after his Resurrection See Joh. 21.15 16 17. Simon Son of Jonas lovest thou me more than these Simon Son of Jonas lovest thou me He said to him the third time Simon Son of Jonas lovest thou me as if Christ had said haste thou not cause to question the integrity of thy love towards me Should not thy love have kept thee from disowning thy Lord even in the High-Priests-Hall though in times of danger Is there not reason for thee to search into the reality of thy love where was it at that time when thy carnal fear did so prevail 3. That love of Christ which will be evidential of our ingrafture into him must be a superlative love When we give the Lord Jesus the top of our affections and the uppermost seat in our hearts and place nothing above him or in competition with him When persons plead that they love Christ and it is pity he should live will some carnal people say that doth not love the Lord Jesus but they love the world better they love the Son of God but they have more love for their lusts and the pleasures of sin this is indeed to reject and despise him For Mat. 10.37 He that loveth father or mother more than me is not worthy of me and he that loveth son or danghter more than me is not worthy of me Luk. 14.26 If any man come to me and haâ—e not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple If he doth not hate them that is if he have not a lesser affection for them than for me which in comparison with a greater love is a kind of hatted if he be not ready to cast them away even with detestation and to trample them under his feet when they come in competition with Christ as we are wont to do that which we hate and abhor he cannot be my disciple saith our Saviour For a Believers love to Christ must be a superlative love so as to account all things but loss and dung for Christ's sake and to part with all things to win Christ And to this purpose you must be much in studying the worth of Christ and be careful to get an insight into his excellency For as in secular negotiations men will never part with a great price for a commodity except they know the worth of that commodity so in spiritual affairs you will never be willing to sustain any great loss for Christ unless you know the excellency of him As your apprehensions of Christ's worth are such will be your readiness to venture and lose for Christ's sake Unless the Merchant had been acquainted with the preciousness of the pearl he would never have sold all that he had to buy it Mat. 13.45 46. 4. It must be a love of complacency and satisfaction when there is an holy acquiescence of the soul in Christ and a sweet contentment that ariseth from the enjoyment of Christ When it is the joy and rejoycing of a mans heart to be conversing with him * Amor est delectatio cordis alicujus ad aliquid propter desiderium in appetendo gaudium perfruendo Per desiderium cürrens requiescens per gaudium Else when persons say they love Christ but perhaps think not a serious thought of him from one end of the day to the other seldom or never have him in their meditations care little for any spiritual intercourse with him that is but a pretended love If a man love the Lord Jesus indeed he will long after converse with him it will be as marrow and fatness to his soul to be in his society Psal 63.1 2 3 8. O God thou art my God early wil I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no water is c. And v. 8. My soul followeth hard after thee It is love to Christ which maketh Believers so prize the Ordinances wherein they are wont to meet with him that is the reason why they take it so heavily to be deprived of those priviledges and that they can hardly bear the withdrawment of his presence but their spirits are ready to sink within them See what effect it had upon the Spouse Cant. 5.6
is the Creator God blessed for ever It is God whose wayes are perfect that is not wont to carry on his designs by halfs and to leave them in the mid-way unfinished and that cannot be disappointed in the fulfilling his counsels 2. It is the God of grace the Author and giver of grace and who aimeth at the magnifying of the riches of his grace in the salvation of his people and therefore will certainly accomplish it and not suffer them to fall back and perish from the right way 3. He is the God of all grace of strengthening and persevering as well as of the first converting and sanctifying grace 4. It is that God who hath called us and therefore will not forsake us utterly now we are called To what end do you think did he bring you into fellowship with himself if he purposed afterwards to reject you and let you perish for ever certainly he that hath begun a good work in you will perform it until the day of Christ If whilst you were enemies he reconciled you unto himself and took you into the bond of the Covenant with himself it cannot be imagined that he will now cast you out of his favour If when ye were dead in sins and trespasses he quickned you much more being quickned ye shall be saved through his grace 5. It is he that called you by Christ Jesus who will undoubtedly carry on the work which he hath undertaken Indeed if God had put your happiness into your own keeping again you might have lost it as Adam did at the first But he hath put it into the hands of his own Son who is a faithful Trustee And he hath done it to this end that the promise might be sure to all the seed Wherefore do ye think did God lay such a sure foundation and build his people upon the rock but that the wind and stormes might not overturn the building 6. It is that God who hath called us unto glory unto eternal glory by Christ Jesus not only to have fellowship with him for a time here but to sit down with him in his kingdom for ever And how should that be attained if he should suffer you to be separated from his Son and to draw back unto perdition Undoubtedly you may go to this God with a full assurance of faith to make you perfect to stablish strengthen and settle you That is the third foundation on which the inseparableness of this Union is built 4. It is built upon the Advocateship and intercession of our Lord Jesus which he is making for believers at the right hand of the Father For as he came into the world to give satisfaction for them unto the justice of God so he entred into heaven by vertue of that satisfaction to plead for mercy in their behalf And this is one of the mercies which he pleadeth for That they may abide in him for ever and may not at any time be parted from him God the Father heareth his Son alwayes and granteth him whatever petition he maketh for his people And this is one of the great petitions which he presenteth that whilst his servants are in the world they may be kept from the evil of the world that as they are knit to him so they may never be divided from him till they arrive with safety where he is Joh. 17.15 24. And it is noted as one of the foundations whereupon the indefectibility of a Christians faith is bottomed and consequently of their Union with Christ which is made up thereby Luk. 22.31 32. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy faith fail not q. d. The great design of the devil is to root out your faith He knoweth if that grace fail other graces will fail with it if your faith be gone your union with me is dissolved and broken asunder But for thy comfort I assure thee of the contrary Thought it be strongly assaulted yet it shall never be utterly vanquished though it may be battered yet it shall not be wholly overcome though it may be kept under a little yet it shall in no wise be rooted up Whence doth this proceed Why from Christ's intercession it shall not fail for I have prayed for thee that thy faith fail not 5. The inseparableness of a believers union with Christ is built upon the mighty power by which they are upheld and whereby they are preserved in Christ and that is the infinite unlimited and almighty power of God All the power in heaven is ingaged in their defence This the Apostle Peter urgeth for our incouragement 1 Pet. 1.5 Who are kept by the power of God through faith unto salvation As the inheritance is reserved in heaven for you so ye are kept and preserved for it Yea but Satan our adversary is a roaring Lion that seeketh to devour us and what if he should pluck us out of the hands of our keeper Why saith the Apostle Your keeper is God the Lord of Hosts who hath ingaged his strength for your preservation He is able to bruise Satan under your feet Is not he that delivered you at first out of the paw of that Lion of strength sufficient to keep you The work is easier in it self to keep Satan out when he is dispossessed than at first to cast him out of his possession to keep sin under when it is subdued than at first to subdue it Besides God is omnipotent there is nothing too hard for him you have his power for your defence who is greater than all and none can pluck you out of his hands Joh. 10.29 6. Lastly it is built upon the durable nature of the new creature or the graces of the Spirit whereby Christ is formed in the souls of believers and they are fashioned after his likeness It is a seed which is of a permanent nature 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him neither can he sin because he is born of God i. e. He doth not sin allowedly and customarily as the wicked do he doth not give up himself to serve his lusts for he hath a seed within him another principle which is contrary to sin and warreth against it and hath the supremacy in the Spirit But what if that seed should be lost would he not then return with the dog to his vomit yea but saith the holy Ghost It shall not be lost for the principle of grace is a divine principle not only infused and put into the soul but fast riveted into the soul Herein it differs from the habits put into the nature of man at first They were of divine original but they were loseable but when grace is restored under the second Covenant it shall never be lost It is an indefectible principle an everlasting seed If not in it self yet in respect of the fountain whence it is
fundamental blessings that have dependance thereon 5. THe next question to be handled is concerning the necessity of this Union Qu. How doth it appear that it is a matter of such absolute and indispensable necessity that if we will have life from the Son we must have the Son or must be thus made one with our Lord Jesus For he that hath the Son hath life and he that hath not the Son hath not life Answ For answer hereunto I will shew you the necessity of this Union by recounting the blessings which are conveyed hereby and that have a necessary dependance hereupon which cannot be received by us except we are in Christ 1. First then in the general A Believers union with Christ or being in him is the foundation of all his communion with him or communications of grace out of his fulness in whatsoever doth appertain either to the quickning and comfort of our hearts here or making us meet to partake of the inheritance of the Saints hereafter In our Lord Jesus is stored up plentiful provision of all things needful to conduct a sinner to glory but it is dealt forth to them alone who are knit unto Jesus It is imparted unto them by vertue of their being in him Except the branch be and abide in the vine it cannot partake of the sâ—p and fatness of the vine so except you be implanted into Christ you cannot be made partakers of his grace or of the treasures of mercy and blessings that are hid in him It is in Christ we are compleat Col. 2.10 that is we have all things derived upon us to make us compleatly happy from the fulness that is in Christ and by vertue of our oneness with Christ The Apostle had laid down this assertion v. 9. That in him dwelleth all the fulness of the Godhead bodily i.e. essentially and substantially Yea but might believers say what is that unto us Yes saith he it is all for your comfort and benefit If you are in him you shall thereby attain from him whatsoever is requisite to make you perfectly blessed So that you need nothing else to each up any defect therein Thus only in the general 2. To descend unto particulars I shall enter upon the enumeration of the several covenant-blessings which flow from our union with the Lord Jesus And I find there are especially 11. fundamental mercies or blessings which are communicated unto the Saints by vertue of their being in Christ and which have a necessary dependance thereupon 1. The grace of justification in the sight of God through the righteousness of Christ imputed to us 2. The grace of adoption or our inrollment amongst the number of the children of God 3. The participation of the supplies of the Spirit to guide us in our journey to the kingdom of heaven 4. The gracious acceptation of our duties and performances 5. A title to the promises of the Gospel which concern this life or that which is to come 6. Vnion with the Father and an intimate acquaintance with him 7. That peace and joy in the holy Ghost which puts life and sweetness into every condition 8. Deliverance from the sting of death and consequently from the fear of that king of terrors 9. A glorious resurrection out of the dust of the earth 10. Boldness and comfort in our appearance at the bar of judgment 11. The actual possession and enjoyment of a crown of glory So that whatsoever grace or mercy is prepared for the Saints it is dealt out unto them in this way from their first entrance into the state of grace to their sitting down upon the throne of glory I will mainly enlarge upon the first and third of these glancing only upon the rest 1. The first blessing that I shall mention as depending upon Union with Jesus Christ is the justification of a sinner in the sight of God upon the account of Christ's righteousness imputed to him whereby the guilt of sin is removed and the person of the sinner is accepted as righteous with the God of heaven Here lieth one argument of the necessity of being thus ingraffed into Christ Because without union with him there can be no justification through his blood nor clothing with his righteousness for acceptance with the Lord. Our righteousness for pardon and justification is in the Lord and we our selves must be in him that we may partake of his righteousness For it will signifie nothing to us except we are in him Eph. 1.6 He hath made us accepted in the beloved And v. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace This is a fundamental leading mercy which maketh way for the conferring of other mercies * Doctrina justificationis est articulus stantis aut cadentis Heclesiae Luth. For till sin be pardoned the curse of the Law cannot be removed from the sinner and this pardon is given forth upon the account of Christ's righteousness imputed to us in order whereunto we must of necessity be in him For in him we have redemption through his blood the forgiveness of sins I will open to you the force of this argument by taking it asunder into six branches and speaking distinctly to each of them 1. Observe That the grace of justification in the sight of God is made up of two parts 1. There is forgiveness of the offences committed against the Lord. 2. Acceptation of the person offending pronouncing him a righteous person and receiving him into favour again as if he had never offended This is clear from the Scriptures of truth 1. There is an act of absolution and acquital from the guilt of sin and freedom from the condemnation dedeserved by sin The desert of sin is an inseparable accident or concomitant of it * Reatus vel 1. Simplex 2. Redundans 〈◊〉 personam that can never be removed It may be said of the sins of a justified person that they deserve everlasting destruction But justification is the freeing a sinner from the guilt of his iniquity whereby he was actually bound over to condemnation so that the person justified may say Who is he that condemneth He may read over the most dreadful passages of the Law without being terrified as knowing the curse is removed from over his head his fins that brought him under the curse are forgiven and are in point of condemnation as if they had never been This is to be justified to have sin thus forgiven and the penalty remitted Rom. 4.5 6 7 8. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works saying Blessed are they whose iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord will not impute sin Mark it what David calleth forgiveness of sin and not imputing of iniquity
if we our selves had performed it in our own persons This is not a notion only invented by men but it is the way wherein the holy Ghost expresseth it Rom. 4.6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works And v. 11. That righteousness might be imputed unto them also And therefore let me intreat you to mind this Scripture rule That in order to the satisfaction of the justice of God the sins of God's people were imputed and reckoned unto Christ and in order to our partaking of the benefit of that satisfaction or deliverance thereby Christ's righteousness must be imputed and reckoned unto us The first branch of this rule you have Isa 53.5 6. He was wounded for our transgressions he was bruised for our iniquities c. and the Lord laid upon him the iniquity of us all And for the other branch of the rule see Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous How did Adam's sin become ours Why by way of imputation He transgressed the Covenant and did eat the forbidden fruit and it was justly reckoned unto us It was personally the sinful act of our first parents but it is imputed to many even to all of us who proceeded out of his loyns For we were in him not only natural as he was the root of mankind but also legally as he was the great Representative of mankind In the covenant of works and the transactions thereof Adam stood in the stead and acted in the behalf not only of himself but of all his posterity and therefore his sin is reckoned unto them Even so saith the Apostle After the same manner the obedience and righteousness of Christ is made over to many for justification 6. Observe further to compleat this argument in the last place That no persons whatsoever of the children of men can have the righteousness of Christ imputed to them but only such as are in Christ Such as are united to him and made one with him For Sirs Vnion is the very ground of imputation The sin of Adam had not been reckoned to us nor laid to our charge unless we had been legally and by way of representation in Adam which is the reason that the sins of our more immediate parents and ancestors are not reckoned to us further than we personally comply with them and follow their example Ezek. 18.14 15 16 17. so we cannot have the obedience of Christ made over to us and reputed as ours but first in order of nature we must be in him * Est autem Christus justitia nostra Sed quomodo per illam ut alienam possumus justificari ad vitam aeternam Respondeo sicut Paulus inquit Gal. 3. Quicunque in Christum baptizati estis Christum induistis Simul ergo ejus etiam justitiâ induti sumus Chemn exam Conc. Trid. 2 Cor. 5.21 That we might be made the righteousness of God in him Phil. 3.9 That I may be found in him not having my own righteousness which is of the law but that which is through the faith of Christ even the righteousness which is of God by faith Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus Unless they be in him they are condemned For no union with the Son and no justification in the sight of God through his righteousness This is the first fundamental blessing which hath dependance upon union with Christ viz. The grace of justification 2. There is the grace of adoption or inrollment amongst the number of the children of God whereby we are inabled to look up unto him as a Father and have a right to all the priviledges belonging to the sons and daughters of the most High As by the grace of conversion we are returned back again to the service of the Lord so by adoption we are readmitted into the number of the children of God You know the Church of Christ is called God's houshold or family Now the work of conviction and humiliation and legal terrors bring a sinner to the door of the house Effectuall calling and sanctification open the door for entrance into the house and fit the sinner to live according to the laws of the family Justification clothes him as a member of the houshold and Adoption puts him amongst the children Gal. 4.5 That we might receive the adoption of sons that is that we might be taken out of Satans family for by nature we are of our father the devil Joh. 8.44 and instated into the number of God's children This is a very precious mercy What can a person want who hath such a father to provide for him If earthly parents take care for their children will not the God of heaven supply the necessities of his little ones Shall they be in distress and will not he succour them Mat. 6.32 With what boldness may they come to the throne of grace and beg whatever they need and be assured not to be sent away empty Now this blessed priviledge depends upon our union with Jesus Christ As it was a mercy purchased by his blood so it is actually conferred upon those that are in him The Lord Jesus is the natural eternal only begotten Son of God who lieth in the bosom of the Father and when we are married unto Christ we become the children of God also by vertue of our conjunction with his Son and neerness of relation unto his Son Eph. 1.5 Having predestinated us to the adoption of children by Jesus Christ unto himself And if you enquire when this purpose is executed and we actually become his children The same Apostle will resolve it when we are in Christ Predestination hath designed us unto this priviledge and union with Christ doth instate us in it Gal. 3.26 For ye are the children of God by faith in Christ Jesus by that grace which knitteth you unto Jesus This is a second Argument of the necessity of having the Son For no union with Christ no adoption of children by him Therefore the Lord is our Father because Christ's Father and our God because his God we being one with him 3. The third fundamental blessing which I shall mention as flowing from oneness with Christ and having a necessary dependance thereupon is The participation of the supplies of the Spirit of Jesus to guide us in our journey to the kingdom of heaven As a sinner must partake of regenerating grace from the Spirit to put him in the way of everlasting life so he stands in need of the continued supplies of that good Spirit to conduct and keep him in that way Besides the first grace which bringeth us unto Christ there must be fresh influence or actual strength derived from Christ for the assistance succour and support of a Believer on all occasions And this influence is imparted to us from Christ by vertue of our being knit
and treachery in the conscience For as that is the faculty which doth eye and observe a man in his wayes so whereby he is impowred to take an account of those wayes and to acquit or condemn himself according to the merits of the cause and as the matter doth require You read of the Apostle Paul that he had a witness on his side that he was a servant of God and walked in sincerity before the Lord whereupon his heart was filled with joy and gladness And what was that witness Why his conscience had examined and found it to be so 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world And both the business of accusing and absolving a sinner is attributed thereunto namely to the workings of conscience Rom. 2.15 Their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another Joh. 8.9 They went out one by one being convicted by their own consciences This you are sometimes to understand by the heart and spirit of a man when it is said to take cognizance of the things which are within him The heart knoweth its own bitterness Prov. 14.10 What man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 Again Eccl. 7.21 22. Also take no heed to all words that are spoken lest thou hear thy servant curse thee For oftentimes also thine own heart knoweth that thou thy self likewise hast cursed others That is If you would set your consciences awork they would declare plainly what is the filthiness that cleaveth to you and the abominations that have been committed by you So that your care must be to keep life and vigour and activity in your consciences and you must take heed to your selves that no mistakes or falshoods or practical errors settle within your consciences Concl. 3. Although it be the conscience of a man by which he doth examine himself touching his union with Christ and passeth judgment upon himself in that case yet this work can never be performed effectually and to purpose without the concurrent assistance of the Spirit of God and the powerful inflâ—ence of the holy Ghost It is the Spirit of God by whom the conscience of a sinner is excited and stired up unto this work and directed and guided therein that it may see clearly into matters and may pass a right and convincing sentence thereupon It is the same Spirit alone which converteth a sinner from his natural estate that can convincingly shew him his sad estate in order to conversion And the same Spirit alone which planteth grace into the soul can discover that grace where it is planted that so a Believer may take comfort therein and conclude from thence that he is ingraffed into Christ And therefore when we attain any comfortable evidences of our estate Godward we are said to be sealed by the Spirit because it depends upon his assistance and testimony Eph. 1.13 14. In whom also after that ye believed ye were sealed with that holy Spirit of promise which is the earnest of our inheritance It is a manner of speech taken from the practise of men who for confirmation and assurance of a deed or grant give writings under seal so hath the Lord been pleased saith the Apostle to deal with you you have not only the promises of acceptance and pardon and eternal life made unto you but these promises are sealed How Why by the testimony of the Spirit Again in making of a bargain men are wont to give earnest to confirm it which is not only a part of payment but for assurance of the whole This earnest saith he you have received which is the witness of the holy Ghost It is not the testimony of conscience alone can make a man effectually to know his relation to Christ or separation from Christ without the concurrent operation of the Spirit There is a famous Text in reference to both Rom. 8.15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father Mark it If a man be brought into bondage by the knowledge of his undone condition by seeing himself to lie under the guilt of his sins and obnoxious to the insupportable wrath of God it is through the operation of the Spirit And if he be able to plead his adoption and to look up unto God as his Father in Christ it is by the efficacious workings of the same Spirit So that for the examination of your selves concerning your union with Christ and finding out whether you are knit unto him your work in this respect lieth in two things 1 In being earnest petitioners and supplicants at the throne of grace for the special assistance of the holy Ghost to make this discovery to you to strike in with your consciences in bearing witness unto your spiritual estate That the God and Father of our Lord Jesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him that the eyes of your understandings being enlightned ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Eph. 1.17 18. 2 Your business lieth in a careful attendance upon the dictates of the Spirit and taking heed that you resist not the holy Ghost in these actings For it is an ordinary thing in many of the people of God to be accessary to the disconsolateness of their own souls by opposing the spirit of consolation They go on without that comfort which they might have in the knowledge of their union with Christ because they refuse to be comforted as the Psalmist speaketh of himself Psal 77.2 This is a common distemper in times of strong temptations As the ungodly resist the spirit of conviction and conversion so believers themselves are apt to withstand and strive against the spirit of consolation And therefore your work is to give diligent attendance upon the Spirit and to hear attentively what he shall speak unto you Concl. 4. The way of procedure in this business of self-examination or the means whereby it must be found out whether we are united to Christ is By consulting and enquiring into those marks and signs which are the evidencing characters and properties of that union For Sirs the change wrought upon a Believer by his oneness with Christ is a relative change and cannot be seen immediately in it self and of it self But it is discerned and discovered unto the spirit of a man by its properties and concomitants which are as certain characteristical marks and tokens whereby the state of union with Christ is differenced and distinguished from that of being strangers unto him As it is in natural things If I would know whether
this or the other stone be a true diamond or a counterfeit whether this or the other piece of money be pure gold or adulterate metal I must consider whether it have the properties of pure gold and whether the stone have the properties of a right diamond or not So upon a spiritual account If I would know whether I am one with Christ and in the state of grace I must enquire whether I be made partaker of such things as are the properties and concomitants of that estate and peculiar thereunto These we call marks and signs because they denote and signifie what spiritual condition a person is in * Signum est quod seipsum aliquid praeter se potentiae cognoscenti repraesentat I know there are some who have spoken very slightly and contemptibly of this way of procedure They would have us only depend upon the immediate witness of the Spirit without making use of these marks and signs But my Brethren this is the way which the servants of God have taken in passing a judgment upon themselves who are left upon record in the Scripture as patterns for our imitation And if you would not be deluded you must take this course likewise For else how shall we know that such an immediate testimony as they speak of is from the Spirit of God and not a delusion of Satan or a fond perswasion of our own deceitful spirits but by bringing it to the touchstone of these marks and signs See 1 Joh. 2.3 And hereby we know that we know him if we keep his commandments Mind it saith the Apostle we are acquainted with Christ and interested in him and through grace we may come to the knowledge of it How or by what means Why by this mark or character if we keep his commandments that will be a certain sign or evidence of it 1 Joh 3.14 We know that we have passed from death to life because we love the brethren As if he had said By this mark or character we discern our translation into the state of grace Psal 119.94 I am thine save me for I have sought thy precepts Mark it David had not only a title to the favour of God but he was able to plead that title I am thine How do you prove it Why by this mark or evidence Because I have sought thy precepts My brethren the soul of a man is not acted in this work by way of Enthusiasme nor are we to depend upon a special revelation but the work is to be carried on by way of spiritual reasoning or argumentation Thus he who hath respect to all the commandments of God hath the Son and is united unto the Son Now saith the soul through grace I find upon a diligent search of my self that I bear a respect to all Gods commmandments and from thence I conclude that I have the Son of God and am ingraffed into him Again He that loveth the Brethren is in the state of grace translated from death to life And through mercy saith the soul I find this property in my self So that hence I gather that I am in the state of grace Take an instance on the other hand Whosoever walketh in darkness hath no fellowship with Christ My conscience tells me saith the sinner that I walk in darkness Hence it evidently followeth that whilst I remain in this condition I have no fellowship with Christ So that the convictions of conscience on the one hand as to the sad estate of a sinner are rational convictions and the witness of conscience on the other hand in behalf of the Saints that they are in Christ is a rational witness and the Spirit of God doth joyn in a concurrent testimony therewith Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God Mark it not only to our spirits but with our spirit They joyn together in giving evidence of a Believers union with Christ This is the fourth conclusion That the way of procedure in this business of self-examination is by marks and signs For my part I do not question but the holy Ghost may please at some peculiar seasons to dart comfort as it were into the heart of a Believer and in a kind of immediate way to signifie to him that he is in favour with God and in a state of reconciliation without any express or sensible reflection at that instant of time upon the gracious qualifications which are the marks of that estate But then remember that in the conclusion it must be reduced to marks and signs For else how shall a Christian be satisfied that it was indeed from the Spirit of God unless he prove it by such evidencing properties as are given to that end Concl. 5. The special marks and signs or evidential properties and characters by which we should examine our selves touching our union with Christ and from which we may be able to judge most clearly whether we are in him are such as are adaequate and proportionate to that estate Such marks of union as are appropriate thereunto and run exactly parallel therewith that are of the same exâ—ent and latitude as union with Christ is and in no wise appertain or belong to any other whomsoever Such marks as these Logicians call properties in the strictest acception that belong only to such as are in Christ and are to be found in all that are in him at all times and seasons * Proprium quarto modo quod omni soli semper convenit speciei cum eâ reciprocatur This will be cleared up to the apprehensions of the meanest capacity by giving you a distinction of three sorts of marks and signes as to a mans spiritual state or relation to Christ and by shewing you the several use that is to be made of each of them in the business of self-examination or trial of our union with Christ There are 1. Exclusive or Negative markes and properties 2. Inclusive or Accumulative markes and properties 3. Adaequate and proportionate markes and properties 1. There are exclusive or negative marks and signs as to union with Christ Properties of the first rank as they are commonly stiled that is such as belong to all who are ingraffed into the Lord Jesus but do not solely or peculiarly appertain to them They are of a greater extent and latitude than union with Christ is To make it plain by instances These are properties of the first rank viz. To have an enlightened understanding and competent knowledge of the mysteries of godliness To be convinced of the evil of sin and to have the conscience awakened in the sense of it To believe the word of God to be true To perform external duties and to carry on a reformation in the life and practise and the like These are properties to be found in all who are knit unto Christ but not in them only An unregenerate person may partake of them likewise And what is the use
like travellers as the rest of the company doth But Sirs If a man be gracious indeed it will settle his spirit upon godliness at all seasons and in whatsoever society If he live in Sodom he will be so far from saying a confederacy with them in their wickedness that in seeing and hearing he will vex his righteous soul from day to day with their unlawful deeds 2 Pet. 2.8 Though he dwell in Ahabs family yet he will fear the Lord greatly 1 Kings 18.3 He will own the Lord Christ for his Master in the face of all the world and speak of his testimonies even before Kings and not be ashamed Psal 119.46 This is the second qualification It must be universal obedience 3. That obedience which will evidence your conversion and consequently your union with Christ must be evangelical obedience Such as is suitable to the Covenant of grace into which believers are entred 2 conversation answerable to the dispensation of the Gospel Phil. 1.27 For as there is a slavish fear of God in the heart so there is a legal serving of God in the practise which will no way contribute to the proof of your being ingraffed into Christ That which is evidential thereof must be such obedience as becometh the Gospel of Christ when you serve the Lord evangelically in the newness of the Spirit and not in the oldness of the letter as the distinction is given us Rom. 7.6 Qu. But when is our obedience evangelical I answer It mainly consists in four things 1. When we are active and vigorous in doing all that we can for God and then account it as nothing to gain us acceptation with the Lord. When we are serviceable in our places and duties to advance the honour of Jesus Christ indeavouring to the uttermost the promotion of his interest and then lay all that we have done at his feet expecting our acceptance reward purely upon the account of his bloud When we labour to be intent upon the works of personal righteousness and then underwrite with our hearts That we are unprofitable servants and lay the whole stress of our salvation upon the righteousness of the Lord Jesus This is Gospel-service when we lay all our sacrifices upon the Gospel-altar that they may be sanctified thereby and place no manner of confidence in what is done by us but in the obedience and sufferings of Christ for us Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh As if he had said We labour to serve God in the purest manner and offer up unto him the best that we have but then we dare not put the least stress upon it but all our confidence is in Christ it is of him we boast and not of our holiness We give all diligence in point of performance but are nothing in our selves in point of dependance And we are the circumcision we are Israelites indeed who have our hearts circumcised A legal frame of spirit goeth to God in duty and then expects a blessing for his duties sake and thus a sinner may toyl all his life time in a round of duty and be very far from the kingdom of God Then we obey evangelically when we do all in the name of the Lord Jesus Col. 3.17 2. Then is our obedience Gospel-service indeed when it is performed in Gospel strength i. e. not by our own abilities but by vertue derived from Christ and in an humble dependance upon the assistance of his Spirit That is a legal way of obedience when a person brings forth fruit unto himself and when he acts therein from himself When he goeth in his own might and power to grapple with sin and strive against temptations and to keep the Law of God But a Believer is strong in the Lord and in the power of his might and here is the evidence of a sincere convert Rom. 8.13 If ye live after the flesh you shall die but if ye through the spirit do mortifie the deeds of the body ye shall live Mark it It is not said if you make resolutions against sin and set against the workings of corruption But if you mortifie them through the spirit then it is a sign you are quickned and made alive by the holy Ghost and that you shall live for ever in the presence of God 3. Evangelical obedience is that which is according to the evangelical pattern viz. the life of Christ When a Christian doth study to be a follower of him and to tread in his steps and to imitate the Lord Jesus by endeavouring to write after the copy which he hath set before us in doing and suffering the will of God This is the obedience which will evidence our union with him and interest in him 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked He that saith he is in him that is He that saith so truly and as the matter is in reality He that would not appear to be a lyar in what he pretendeth to and to boast of what he hath no saving interest in must walk according to our Saviour's example 4. Evangelical obedience is that which is tendered upon evangelical motives and considerations When we are diligent and industrious in the service of God because our hearts are drawn forth in love towards him and we are sensible of his goodness in sending his only begotten Son to die in the behalf of lost sinners and in making known the mystery of Christ unto us and giving us promises of salvation through him * Amor meus est pondus meum Eoâ—feror quocunque feror Aug. For although it is not only permissively lawful for a believer but also a duty incumbent upon him to make use of the consideration of the wrath of God to quicken him in the wayes of holiness Luke 12.5 Yet he doth not serve the Lord meerly out of fear of his wrath But the love of God doth constrain him and his affections towards God are a forcible restraint to keep him from displeasing the Lord who hath been so gracious unto him Hos 3.5 They shall fear the Lord and his goodness in the latter dayes i.e. Upon this very account they shall be cautious not to sin against him because he hath dealt so bountifully with them This is the third qualification it must be evangelical obedience 4. If you would prove your conversion and union with Christ by the holiness of your conversation and new obedience you must look to it that it be sincere obedience done in the singleness and godly simplicity of your hearts You must serve the Lord as in the sight of the Lord and with a pure eye of respect unto the advancement of his glory and in order to your blessedness in the enjoyment of him and communion with him For in those two things doth consist much of the nature of sincerity 1.