Post by Admin on Jun 18, 2024 21:23:31 GMT -5
XVI. The display of divine HOLINESS in redemption.
Of all the divine perfections, holiness is peculiarly admirable. The
honor of it is secured in our redemption. In the bitter sufferings of
Christ God declared himself unappeasable to sin, though appeasable
to sinners. The privileges purchased by Christ, are conveyed upon
terms honorable to holiness. Pardon of sin, adoption, the
inheritance of glory, are annexed to special qualifications in those
who receive them. The Redeemer is made a quickening principle to
inspire as with new life. In order to our sanctification, he hath given
us the most perfect rule of holiness, he exhibited a complete pattern
of it, he purchased and conveys the spirit of holiness to us. He
presents the strongest motives to persuade us to be holy. The perfect
laws of Christ are considered, as they enjoin an absolute separation
from all evil, and command the practice of all substantial goodness.
Some particular precepts, which the gospel especially enforces, with
the reasons of them, are considered.
OF all the perfections of the Deity, none is more worthy of his nature,
and so peculiarly admirable, as his infinite purity. It is the most
shining attribute that derives a luster to all the rest: "he is glorious in
holiness." Exod. 15:15. Wisdom degenerates into craft, power into
tyranny, mercy loses its nature without holiness. He swears by it as
his supreme excellency: "once have I sworn by my holiness, I will not
lie unto David." Psal. 89:35. It is the most venerable attribute, in the
praise whereof the harmony of heaven agrees. The angels and saints
above are represented, expressing their ecstasy and ravishment at
the beauty of holiness. "Holy, holy, holy is the Lord of hosts, the
whole earth is full of his glory." Isa. 6:3. This he only loves and values
in the creature, being the impression of his most divine and amiable
perfection. Inferior creatures have a resemblance of other divine
attributes: the winds and thunder set forth God's power, the firmness
of the rocks, and the incorruptibility of the heavens are an obscure
representation of his unchangeableness; but holiness, that is the
most orient pearl in the crown of heaven, only shines in the
reasonable creature. Upon this account man only is said to be formed
after his image. And in men there are some appearances of the Deity,
that do not entitle to his special love. In princes there is a shadow of
his sovereignty, yet they may be the objects of his displeasure; but a
likeness to God in holiness attracts his eye and heart, and infinitely
endears the creature to him. Now this attribute is in a special manner
provoked by man's sin, and we are restored to the favor and
friendship of God, in such a manner as may preserve the honor of it
entire and inviolable.
This will fully appear, by considering what our Redeemer suffered for
the purchasing our pardon, and the terms upon which the precious
benefits of his death are conveyed to us; and what he hath done to
restore our lost holiness, that we may be qualified for the enjoyment
of God.
First. God's infinite purity is declared in his justice; in that he would
not pardon sin, but upon such terms as might fully demonstrate how
odious it was to him. What inflamed the wrath of God against his
beloved Son, whom by a voice from heaven he declared to be the
object of his delight? What made him inexorable to his prayers and
tears, when he solicited the divine power and love, the attributes that
relieve the miserable, crying, "Abba, Father, all things are possible to
thee, let this cup pass from me?" What made him suspend all
comforting influences, and by a dreadful desertion afflict him when
he was environed with sorrows? It is sin only that caused this fierce
displeasure, not inherent, (for the Messiah "was cut off, but not for
himself,") but imputed by his voluntary undertaking for us. "God so
loved the world," and so hated sin, that he gave his Son to purchase
our pardon by sufferings. When his compassions to man were at the
highest, yet then his antipathy against sin was so strong, that no less
sacrifice could reconcile him to us. Thus God declared himself to be
unappeasable to sin, though not to sinners.
Secondly. The privileges that are purchased by our Redeemer's
sufferings, are dispensed upon those terms which are honorable to
God's holiness. I will instance in the three great benefits of the
evangelical covenant: the pardon of sin, adoption into God's family,
and the inheritance of glory, all which are conditional, and annexed
to special qualifications in the persons who have a title to them.
1. The death of Christ is beneficial to pardon and life, only to those
who repent and believe. The holy God will by no means spare the
guilty, that is, declare the guilty innocent, or forgive an incapable
subject. All the promises of grace and mercy are with respect to
repentance from dead works, and to a lively faith. "The Son of God is
made a Prince and a Saviour, to give repentance and remission of
sins." And the apostle tells us, that "being justified by faith, we have
peace with God, through our Lord Jesus Christ." The first includes a
cordial grief for sins passed, and sincere effectual resolutions to
forsake them; and hath a necessary conjunction with pardon, as by
virtue of the divine command, so from a condecency and fitness with
respect to God the giver of pardon, and to the quality of the blessing
itself. The other qualification is faith, to which justification is in a
special manner attributed; not in respect of efficiency or merit, for
the mercy of God upon the account of Christ's satisfaction is the sole
cause of our pardon: but as a moral instrument, that is the condition
upon which God absolves man from his guilt. And this grace of faith,
as it respects entire Christ in all his offices, so it contains the seed
and first life of evangelical obedience. It crucifies our lusts,
overcomes the world, works by love, as well as justifies the person by
relying on the merits of Christ for salvation.
2. Adoption into God's family (the purchase of Christ's meritorious
sufferings, Gal. 1:7. who redeemed us from the servitude of sin and
death) is conferred upon us in regeneration. For this prerogative
consists not merely in an extrinsic relation to God, and a title to the
eternal inheritance; but in our participation of the divine nature,
whereby we are the living images of God's holiness. Civil adoption
gives the title, but not the reality of a Son; but the divine is
efficacious, and changes us into the real likeness of our heavenly
Father. We cannot enter into this state of favor, but upon our
cleansing from all impurity: "be separate from the pollutions of the
profane world, and I will receive you, and will be a father unto you,
and ye shall be my sons and daughters, saith the Lord Almighty." 2
Cor. 6:17. These are the indispensable terms upon which we are
received into that honorable alliance. None can enjoy the privilege,
but those that yield the obedience of children.
3. Holiness is the condition on which our future, blessedness
depends. Electing mercy doth not produce our glorification
immediately, but begins in our vocation and justification, which are
the intermediate links in the chain of salvation: as natural causes
work on a distant object, by passing through the medium. God first
gives grace, then glory. The everlasting covenant that is sealed by the
blood of Christ, establishes the connexon between them: "blessed
are the pure in heart, for they shall see God." Mat 5:8. The exclusion
of all others is peremptory and universal: "without holiness no man
shall see the Lord." Heb. 12:14. "The righteousness of the kingdom"
is the only way of entering into it. A few good actions scattered in our
lives are not available, but a course of obedience brings to happiness.
"Those who by patient continuance in well-doing, seek for glory and
honor, and immortality, shall inherit eternal life." Rom. 2:7. This is
not a mere positive appointment, but grounded on the unchangeable
respect of things. There is a rational convenience between holiness
and happiness, according to the wisdom and goodness of God; and it
is expressed in scripture by the natural relation of the seed to the
harvest, both as to the quality and measure: "what a man sows, that
shall he reap." Gal. 6:7. We must be like God in purity, before we can
be in felicity. Indeed, it would be a disparagement to God's holiness,
and pollute heaven itself, to receive unsanctified persons, as impure
as those in hell. It is equally impossible for the creature to be happy
without the favor of the holy God, and for God to communicate his
favor to the sinful creature. Briefly, according to the law of faith, no
wicked person hath any right to the satisfaction Christ made, nor to
the inheritance he purchased for believers.
Thirdly. Man in his corrupt state is deprived of spiritual life, so that
till revived by special grace, he can neither obey nor enjoy God. Now
the Redeemer is made a quickening principle to inspire us with new
life.
In order to our sanctification he hath done four things:
1. He hath given us the most perfect laws as the rule of holiness.
2. He exhibited the most complete pattern of holiness in his life upon the earth.
3. He purchased and conveys the spirit of holiness, to renew, and to enable us for the performance of our duties.
4. He hath presented the strongest inducements and motives to persuade us to be holy.
1. He hath given to men the most perfect laws as the rule of holiness.
The principal parts of the holy life, are, "ceasing from evil and doing
well." Isa. 1:16, 17. Now the commands of Christ refer to the purifying
of us from sin, and the adorning us with all graces for the discharge
of our universal duty.
(1.) They enjoin a real and absolute separation, "from all filthiness of
the flesh and spirit." 2 Cor 7:1. The outward and inward man must be
cleansed, not only from pollutions of a deeper dye, but from all
carnality and hypocrisy. "The grace of God that brings salvation hath
appeared to all men, teaching them to deny ungodliness, and worldly
lusts," Tit. 2:11, 12. all those irregular and impetuous desires which
are raised by worldly objects, honors, riches and pleasures, and
reign in worldly men; pride, covetousness and voluptuousness. The
gospel is most clear, full and vehement, for the true and inward
mortification of the whole body of corruption, of every particular
darling sin. It commands us "to pluck out the right eye, and to cut off
the right hand," Mat 5:29, 30. that is, to part with every grateful and
gainful lust. It obliges us to "crucify the flesh, with the affections and
lusts." Gal. 5:2, 11.
The laws of men regard external actions as prejudicial to societies:
but of thoughts and resolutions that break not forth into act, there
can be no human accusation and judgment; they are exempted from
the jurisdiction of the magistrate. But the law of Christ reforms the
powers of the soul, and all the most secret and inward motions that
depend upon them. It forbids the first irregular impressions of the
carnal appetite. We must hate sin in all its degrees, strangle it in the
birth, destroy it in the conception. We are enjoined to fly the
appearances and accesses of evil; whatever is of a suspicious nature
and not fully consistent with the purity of the gospel, and whatever
invites to sin, and exposes us to the power of it, becomes vicious, and
must be avoided. That glorious purity, that shall adorn the church
when our Redeemer presents it "without spot or wrinkle, or any such
thing," Ephes. 5:27 every Christian must aspire to in this life. In
short, the gospel commands us "to be holy as God is holy," 1 Pet. 1:15,
who is infinitely distant from the least conceivable pollution.
(2.) The precepts of Christ contain all solid substantial goodness, that
is essentially necessary in order to our supreme happiness, and
prepares us for the life of heaven. In his sermon on the mount, he
commands to us humility, meekness and mercy, peaceableness and
patience, and doing good for evil, which are so many beams of God's
image, the reflections of his goodness upon intelligent creatures. And
that comprehensive precept of the apostle describes the duties of all
Christians: "whatsoever things are true." Phil. 4:8. Truth is the
principal character of our profession, and is to be expressed in our
words and actions: "whatsoever things are honest" or venerable, i. e.
answer the dignity of our high calling, and agree with the gravity and
comeliness of the Christian profession: "whatsoever things are just,"
according to divine and human laws: "whatsoever things are pure,"
we must preserve the heart, the hand, the tongue, the eye, from
impurity; "whatsoever things are lovely and of good report;" some
graces are amiable and attractive in the view of men, as easiness to
pardon, a readiness to oblige, compassion to the afflicted, liberality
to the necessitous, sweetness of conversation without gall and
bitterness; these are of universal, esteem with mankind, and soften
the most savage tempers: "if there be any virtue, and if there be any
praise, think on these things." And St. Peter excites believers, to join
to their faith, by which the gospel of Christ is embraced, intellectual
and moral virtues, without which it is but a vain picture of
Christianity: "add to your faith virtue, and to virtue knowledge, and
to knowledge temperance, and to temperance patience, and to
patience godliness, and to godliness brotherly-kindness, and to
brotherly-kindness charity." 2 Pet. 1:5. He enforces the command;
"give all diligence that these things abound in you, and ye shall
neither be barren nor unfruitful in the knowledge of Christ." Now
these graces purify and perfect, refine and raise the human nature,
and without a command their goodness is a strong obligation.
I will take a more distinct view of the precepts of Christ as they are
set down in that excellent abridgment of them by the apostle. "The
grace of God that bringeth salvation hath appeared to all men,
teaching us, that denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly in this present world. Tit. 2:11, 12.
Here is a distribution of our duties with respect to their several
objects, ourselves, others, and God. The first are regulated by
temperance, the second by justice, the third by godliness. And from
the accomplishment of these is formed that holiness without which
no man shall see God.
1st. In respect to ourselves, we must live soberly. Temperance
governs the sensual appetites and affections by sanctified reason.
The gospel allows the sober and chaste use of pleasures, but
absolutely and severely forbids all excess in those that are lawful, and
abstinence from all that are unlawful, that stain and vilify the soul,
and alienate it from converse with God, and mortify its taste to
spiritual delights. By sensual complacency man first lost his
innocence and happiness, and till the flesh is subdued to the spirit,
he can never recover them. "The carnal mind is enmity against God.
Fleshly lusts war against the soul." 1 Pet. 2:11. Therefore we are urged
with the most affectionate earnestness, to abstain from them, by
withdrawing their incentives, and crucifying our corrupt inclinations.
In short, the law of Christ obliges us, so to deal with the body as an
enemy, (that is disposed to revolt against the spirit) by watching over
all our senses, lest they should betray us to temptations; so to
preserve it as a thing consecrated to God, from all impurity, that will
render it unworthy the honor of being the temple of the Holy Ghost.
2dly. We are commanded to live righteously, in our relation to
others. Justice is the supreme virtue of human life, that renders to
every one what is due. The gospel gives rules for men in every state
and place, to do what reason requires. As no condition is excluded
from its blessedness, so every one is obliged by its precepts. Subjects
are commanded to obey all the lawful commands of authority, and
"not resist," Rom. 13:1. and that upon the strongest motives, "not
only for wrath but for conscience sake." Ver. 5. They must obey man
for God's sake, but never disobey God for man's sake. And princes
are obliged to be "an encouragement to good works, and a terror to
the evil," Rom. 13:3. "that those who are under them may lead a quiet
and peaceable life, in all godliness and honesty." 1 Tim. 2:2. It
enjoins all the respective duties of husbands and wives, parents and
children, masters and servants. And that in all contracts and
commerce none "defraud his brother:* accordingly in the esteem of
Christians, he is more religious who is the more righteous than
others. Briefly, Christian righteousness is not to be measured by the
rigor of the laws, but by that rule of universal equity delivered by
our Saviour, "whatsoever you would have others do to you, do it to
them." Mat 7:12.
3dly. We are instructed by the law of Christ to live godly. This part of
our duty respects our apprehensions, affections and demeanor to
God, which must be suitable to his glorious perfections. The gospel
hath revealed them clearly to us, viz. the unity, simplicity, eternity
and purity of the divine nature; that it subsists in three persons, the
Father, Son, and Spirit; and his wisdom, power and goodness in the
work of our redemption. It requires that we pay the special honor
that is due to God, in the esteem and veneration of our minds, in the
subjection of our wills, in the assent of our affections to him as their
proper object. That we have an entire faith in his word, a firm hope
in his promises, a holy jealousy for his honor, a religious care in his
service: and that we express our reverence, love and dependance on
him in our prayers and praises. That our worship of him be in such a
manner, as becomes God who receives it, and man that presents it.
God is a pure spirit, and man is a reasonable creature, "therefore he
must worship him in spirit and truth." And since man in his fallen
state cannot approach the holy and just God without a Mediator, he
is directed by the gospel to address himself to the "throne of grace, in
the name of the Lord Jesus Christ," who alone can reconcile our
persons, and render our services acceptable with his Father.
Besides the immediate service of the Deity, godliness includes the
propension and tendency of the soul to him in the whole
conversation; and it contains three things:
(1.) That our obedience proceeds from love to God as its vital
principle. This must warm and animate the external action: this
alone makes obedience as delightful to us as pleasing to God. "He
shows mercy to those who love him, and keep his commandments."
Exod. 20:6. "Faith worketh by love," and inclines the soul to obey
with the same affection that God enjoins the precept.
(2.) That all our conversation be regulated by his will as the rule. He
is our Father and Sovereign, and the respect to his law, gives to every
action the formality of obedience. We must choose our duty, because
he commands it: "whatsoever ye do in word, or deed, do all in the
name of the Lord Jesus;" that is, for his command, and by his
assistance.
(3.) That the glory of God be the supreme end of all our actions. This
qualification must adhere not only to necessary duties, but to our
natural and civil actions. "Our light must so shine before men, that
they may see our good works, and glorify our Father which is in
heaven." Mat. 5:16. "Whether we eat or drink, or whatsoever we do,
all must be done," in a regular and due proportion, "to the glory of
God." 1 Cor. 10:31. A general designation of this is absolutely
requisite, 1 Pet. 4:11. and the renewing of our intentions actually in
matters of moment. For he being the sole author of our lives and
happiness, we cannot without extreme ingratitude and disobedience,
neglect to "glorify him in our bodies and spirits which are his," 1 Cor. 6:19, 20.
This religious tendency of the soul to God, as the supreme Lord and
our utmost end, sanctifies our actions, and gives an excellency to
them above what is inherent in their own nature. Thus moral duties
towards men, when they are directed to God become divine. Heb.
13:16. Acts of charity are so many sacred oblations to the Deity. Men
are but the altars upon which we lay our presents: God receives
them, as if immediately offered to his majesty, and consumed to his
honor. Such was the charity of the Philippians towards the relief of
the apostle, which he calls "an odor of a sweet smell, a sacrifice
acceptable, well-pleasing to God." Phil. 4:18. The same bounty was
an act of compassion to man, and devotion to God. This changes the
nature of the meanest and most troublesome things. What was more
vile and harsh than the employment of a slave? yet a respect to God
makes it a religious service, that is, the most noble and voluntary of
all human actions. For the believer addressing "his service to Christ,"
Ephes. 6:5. and the infidel only to his master, he doth cheerfully
what the other doth by constraint, and "adorns the gospel of God our
Saviour," Tit. 2:10. as truly as if he were in a higher condition.
All virtues are of the same descent and family, though in respect of
the matter about which they are conversant, and their exercise, they
are different. Some are heroical, some are humble; and the lowest
being conducted by love to God in the meanest offices, shall have an
eternal reward. In short, piety is the principle and chief ingredient of
righteousness and charity to men. For, since God is the author of our
common nature, and the relations whereby we are united one to
another, it is necessary that a regard to him should be the first, and
have an influence upon all other duties.
I shall further consider some particular precepts, which the gospel
doth especially enforce upon us, and the reasons of them.
1st. That concerning humility, the peculiar grace of Christians, so
becoming our state as creatures and sinners; the parent and nurse of
other graces, that preserves in us the light of faith, and the heat of
love; that procures modesty in prosperity, and patience in adversity;
that is the root of gratitude and obedience, and is so lovely in God's
eyes, that "he gave his grace to the humble." This our Saviour makes
a necessary qualification in all those who shall enter into his
kingdom: "except ye be converted and become as little children, ye
shall not enter into the kingdom of heaven." Mat. 18:3. As by
humility he purchased our salvation, so by that grace we possess it.
And since pride arises out of ignorance, the gospel to cause in us a
just and lowly sense of our unworthiness, discovers the nakedness
and misery of the human nature, divested of its primitive
righteousness. It reveals the transmission of original sin, from the
first man to all his posterity, wherewith they are infected and
debased; a mystery so far from our knowledge, that the participation
of it seems impossible, and unjust to carnal reason: "we are dead in
sins and trespasses," Ephes. 2. without any spiritual strength to
perform our duty. The gospel ascribes all that is good in man to the
free and powerful grace of God: "he works in us to will and to do of
his good pleasure." Phil. 2:12. He gives grace to some, because he is
good; denies it to others, because he is just; but doth injury to none,
because all being guilty, he owes it to none. Grace in its being and
activity entirely depends upon him. As the drowsy sap is drawn forth
into flourishing and fruitfulness by the approaches of the sun: so
habitual grace is drawn forth into act by the presence and influences
of the Sun of Righteousness. "Without me," our Saviour tells his
disciples, John 15:5. "you can do nothing. I have labored more
abundantly than they all," saith the apostle, 1 Cor. 11:13. "yet not I,
but the grace of God in me." The operations of grace are ours, but the
power that enables us is from God. Our preservation from evil, and
perseverance in good, is a most free unmerited favor, the effect of
his renewed grace in the course of our lives. Without his special
assistance, we should every hour forsake him, and provoke him to
forsake us. As the iron cannot ascend or hang in the air longer than
the virtue of the loadstone draws it; so our affections cannot ascend
to those glorious things that are above, without the continually
attracting power of grace. It is by humble prayer wherein we
acknowledge our wants and unworthiness, and declare our
dependance upon the divine mercy and power, that we obtain grace.
Now from these reasons the gospel commands humility, in our
demeanor towards God and men. And if we seriously consider
them, how can any crevice be opened in the heart for the least breath
of pride to enter? How can a poor diseased wretch that hath neither
money, nor can by any industry procure nourishment, or physic for
his deadly diseases, and receives from a merciful person not only
food, but sovereign medicines brought from another world (for such
is the divine grace sent to us from heaven) without his desert, or
possibility of retribution, be proud towards his benefactor? How can
he that only lives upon alms, boast that he is rich? How can a
creature be proud of the gifts of God, which it cannot possess without
humility, and without acknowledging that they are derived from
mercy? If we had continued in our integrity, the praise of all had
been entirely due to God; for our faculties and the excellent
dispositions that fitted them for action, were bestowed upon us freely
by him, and depended upon his grace in their exercise. But there is
now greater reason to attribute the glory of all our goodness solely to
him: for he revives our dead souls by the power of the spirit, of the
sanctifying spirit, without which we are "to every good work
reprobate." Since all our spiritual abilities are graces, the more we
have received, the more we are obliged; and therefore should be
more humble and thankful to the author of them. And in comparing
ourselves with others, the gospel forbids all proud reflections that we
are dignified above them: for, "who maketh thee to differ from
another? And what hast thou that thou didst not receive? And if thou
didst receive it, why dost thou glory, as if thou hadst not received it?"
If God discern one from another by special gift, the man hath
nothing of his own that makes him excellent. Although inherent
graces command a respect from others to the person in whom they
shine, yet he that possesses them, ought rather to consider himself in
those qualities that are natural, and make him like the worst, than in
those that are divine, proceeding from the sole favor of God, and
that exalt him above them.
Add further, that God hath ordained in the gospel repentance and
faith, which are humbling graces, to be the conditions of our
obtaining pardon. By repentance we acknowledge that if we are
condemned it is just severity, and if we are saved it is rich mercy.
And faith absolutely excludes boasting. For it supposes the creature
guilty, and receives pardon from the sovereign grace of God, upon
the account of our crucified Redeemer, The benefit, and the manner
of our receiving it, was typified in the miraculous cure of the
Israelites, by looking up to the brazen serpent. For the act of seeing is
performed by receiving the images derived from objects: it is rather a
passion than an action, that it might appear that the healing virtue
was merely from the power of God, and the honor of it entirely his.
In short, God had respect to the lowliness of this grace, in appointing
it to be the qualification of a justified person: for the most firm
reliance on God's mercy, is always joined with the strongest
renouncing of our own merits. Briefly, to excite humility in us, the
gospel tells us, that the glorious reward is from rich bounty and
liberality: "the gift of God is eternal life through Jesus Christ our
Lord." Rom. 6:23. As the election of us to glory, so the actual
possession of it proceeds from pure favor. There is no more
proportion between all our services, and that high and eternal
felicity, than between the running a few steps, and the obtaining an
imperial crown. Indeed not only heaven, but all the graces that are
necessary to purify and prepare us for it, we receive from undeserved
mercy. So that God crowns in us not our proper works, but his own
proper gifts.
2dly. The gospel strictly commands self-denial, when the honor of
God and religion is concerned. Jesus tells his disciples, Mat. 16:24.
"If any man will come after me, let him deny himself, and take up his
cross and follow me." Life, and all the comforts of it, estates,
honors, relations, pleasures must be put under our feet, to take the
first step with our Redeemer. This is absolutely necessary to the
being of a Christian. In the preparation of his mind, and the
resolution of his will, he must live a martyr; and whensoever his duty
requires, he must break all the retinacula vitæ, the voluntary bands
that fasten us to the world, and die a martyr, rather than suffer a
divorce to be made between his heart and Christ. Whatsoever is most
esteemed and loved in the world, must be parted with as a snare, if it
tempts us from obedience; or offered up as a sacrifice, when the glory
of God calls for it. And this command that appears so hard to sense,
is most just and reasonable: for God hath by so many titles a right to
us, that we ought to make an entire dedication of ourselves and our
most valuable interests to him. Our Redeemer infinitely denied
himself to save us, and it is most just we should in gratitude deny
ourselves to serve him. Besides, an infinite advantage redounds to
us: for our Saviour assures us, Mat. 16:25. that "whosoever will save
his life," when it is inconsistent with the performance of his duty,
"shall lose it; and whosoever will lose his life for his sake, shall find
it." Now what is more prudent, than of two evils that are
propounded, to choose the least? that is, temporal death, rather than
eternal; and of two goods that are offered to our choice, to prefer the
greater, a life in heaven before that on the earth. Especially if we
consider, that we must shortly yield the present life to the infirmities
of nature; and it is the richest traffic to exchange that which is frail
and mortal, for that which remains in its perfection for ever.
3dly. The gospel enjoins universal love among men. This is "that fire
which Christ came to kindle upon the earth, Rom. 13:8, 9. it is the
abridgment of all Christian perfection, the fulfilling of the divine law,
for all the particular precepts are in substance, love. He that loves his
neighbor, will have a tender regard to his life, honor and estate,
which is the sum of the second table. The extent of our love must be
to all that partake of the same common nature. The universal
consanguinity between men, should make us regard them as our
allies. Every man that wants our help, is our neighbor. "Do good to
all," is the command of the apostle, Gal. 6:10. For the quality of our
love, it "must be unfeigned, without dissimulation." 1 Pet. 1:22. The
image of it in words, without real effects, provokes the divine
displeasure: for as all falsehood is odious to the God of truth, so
especially the counterfeiting of charity, that is, the impression of his
spirit, and the seal of his kingdom. A sincere pure affection that
rejoices at the good, and resents the evils of others as our own, and
expresses itself in all real offices, not for our private respects, but
their benefit, is required of us. And as to the degree of our love, we
are commanded "above all things to have fervent charity among
ourselves.* This principally respects Christians, who are united by so
many sacred and amiable bands, as being formed of the same eternal
seed, children of the same heavenly Father, and joint-heirs of the
same glorious inheritance. Christian charity hath a more noble
principle than the affections of nature; for it proceeds from the love
of God shed abroad in believers, to make them of one heart and one
soul: and a more divine pattern, the example of Christ; who hath by
his sufferings restored us to the favor of God, that we should love
one another as he hath loved us. This duty is most strictly enjoined,
for without love angelical eloquence is but an empty noise, 1 Cor. 13.
and all other virtues have but a false luster; prophecy, faith,
knowledge, miracles, the highest outward acts of charity or self denial,
the giving our estates to the poor, or bodies to martyrdom,
are neither pleasing to God, nor profitable to him that does them.
Besides, that special branch of love, the forgiving of injuries, is the
peculiar law of our Saviour. For the whole world consents to the
returning evil for evil. The vicious love of ourselves makes us very
sensible, and according to our perverse judgments, to revenge an
injury seems as just as to requite a benefit. From hence revenge is the
most rebellious and obstinate passion. An offence remains as a thorn
in the mind, that inflames and torments it, till it is appeased by a
vindication. It is more difficult to "overcome the spirit, than to gain a
battle." We are apt to revolve in our thoughts injuries that have been
done to us, and after a long distance of time the memory represents
them as fresh as at the first. Now the gospel commands a hearty and
entire forgiveness of injuries, though repeated never so often, "to
seventy seven times," and allows not the least liberty of private
revenges. We must not only quench the fire of anger, but kindle the
fire of love towards our greatest enemies. "I say unto you, love your
enemies, bless them that curse you, do good to them that hate you,
pray for them which despitefully use you and persecute you." Mat.
5:44. This is urged from the consideration "of God's forgiving us,"
Col. 3:13. who being infinitely provoked, yet pardons innumerable
faults to us, moved only by his mercy. And how reasonable is it that
we should at his command remit a few faults to our brethren? To
extinguish the strong inclination that is in corrupt nature to revenge,
our Saviour hath suspended the promise of pardon to us upon our
pardoning others. "For if ye forgive men their trespasses, your
heavenly Father will also forgive you. But if ye forgive not their
trespasses, neither will your Father forgive your trespasses." He that
is cruel to another cannot expect mercy, but in every prayer to God,
indicts himself, and virtually pronounces his own condemnation.
4ly. The gospel enjoins contentment in every state, which is our great
duty and felicity, mainly influential upon our whole life to prevent
both sin and misery: "be content with such things as you have, for he
hath said, I will never leave thee, nor forsake thee." Heb. 13:5. It
forbids all murmurings against providence, which is the seed of
rebellion, and all anxious thoughts concerning things future, "Take
no thought for to-morrow." Mat. 6:31. We should not anticipate evils
by our apprehensions and fears, they come fast enough; nor retain
their afflicting memory to imbitter our lives, they stay long enough:
"sufficient for the day is the evil thereof." Our corrupt desires are
vast and restless as the sea, and when contradicted, they betray us to
discontent and disobedience. The gospel therefore retrenches all
inordinate affections, and vehemently condemns covetousness, as a
vice not to be named among saints but with abhorrence. It discovers
to us most clearly, that temporal things are not the materials of our
happiness: for the Son of God voluntarily denied himself the
enjoyment of them. And as the highest stars are so much distant
from an eclipse, as they are above the shadow of the earth; so the
soul that in its esteem and desires is above the world, its brightness
and joy cannot be darkened or eclipsed by any accidents there. The
gospel forbids all vain sorrows, as well as vain pleasures; and
distinguishes real godliness from an appearance by contentment as
its inseparable character. "Godliness with contentment is great gain."
1 Tim. 6:6. When we are in the saddest circumstances, our Saviour
commands us "to possess our souls in patience," Luke 12:19. to
preserve a calm constitution of spirit, which no storms from without
can discompose. For this end he assures us that nothing comes to
pass without the knowledge and efficiency, or at least, permission of
God: that "the hairs of our head are numbered, and not one falls to
the earth without his license." Now the serious belief of a wise, just,
and powerful providence, that governs all things, hath a mighty
efficacy to maintain a constant tranquility and equal temper in the
soul amidst the confusions of the world. "God works all things
according to the counsel of his own will:" Ephes. 1:11. and if we could
discover the immediate reasons of every providence, we cannot have
more satisfaction than from this general principle, that is applicable
to all as light to every color, that what God doth is always best. This
resolves all the doubts of the most entangled minds, and rectifies our
false judgments. From hence a believer hath as true content in
complying with God's will, as if God had complied with his, and is
reconciled to every condition. Besides, the gospel assures us, that "all
things work together for the good of those that love God." Rom. 8:28.
For their spiritual good at present, by weakening their corruptions;
for affliction is a kind of manage, by which the sensual part is
exercised and made pliable to the motions of the spirit: and by
increasing their graces, the invaluable treasures of heaven. If the
dearest objects of our affections, the most worthy of our love and
grief, are taken away, it is for this reason, that God may have our love
himself in its most intense and inflamed degree. And afflictions are
in order to their everlasting good. Now the certain expectation of a
blessed issue out of all troubles, is to the heart of a Christian as the
putting a rudder to a ship, which without it is exposed to the fury of
the winds and in continual dangers, but by its guidance makes use of
every Wind to convey it to its port. Hope produces not only
acquiescence, Rom. 12:12. but joy in the sharpest tribulations. For
every true Christian being ordained to a glorious and supernatural
blessedness hereafter; all things that befall them here below as
means, are regulated and transformed into the nature of the end to
which they carry them. Accordingly the apostle assure us, 2 Cor. 4:17.
That "our light afflictions which are but for a moment, work for us a
far more exceeding and eternal weight of glory." To consider this life
as the passage to another that is as durable as eternity, and as
blessed as the enjoyment of God can make it; that the present
miseries have a final respect to future happiness, will change our
opinion about them, and render them not only tolerable, but so far
amiable as they are instrumental and preparatory for it. If the
bloody, as well as the milky way, leads to God's throne, a Christian
willingly walks in it. In short, a lively hope accompanies a Christian to
his last expiring breath, till it is consummated in celestial fruition. So
that death itself, the universal terror of mankind, is made desirable
as an entrance into immortality, and the first day of our triumph.
Thus I have considered some particular precepts of Christ, which are
of the greatest use for the government of our hearts and lives; and
the reasons upon which they are grounded to make them effectual.
Now to discover more fully the completeness of the evangelical rule, I
will consider it with respect to the law of Moses, and the philosophy
of the heathens
Of all the divine perfections, holiness is peculiarly admirable. The
honor of it is secured in our redemption. In the bitter sufferings of
Christ God declared himself unappeasable to sin, though appeasable
to sinners. The privileges purchased by Christ, are conveyed upon
terms honorable to holiness. Pardon of sin, adoption, the
inheritance of glory, are annexed to special qualifications in those
who receive them. The Redeemer is made a quickening principle to
inspire as with new life. In order to our sanctification, he hath given
us the most perfect rule of holiness, he exhibited a complete pattern
of it, he purchased and conveys the spirit of holiness to us. He
presents the strongest motives to persuade us to be holy. The perfect
laws of Christ are considered, as they enjoin an absolute separation
from all evil, and command the practice of all substantial goodness.
Some particular precepts, which the gospel especially enforces, with
the reasons of them, are considered.
OF all the perfections of the Deity, none is more worthy of his nature,
and so peculiarly admirable, as his infinite purity. It is the most
shining attribute that derives a luster to all the rest: "he is glorious in
holiness." Exod. 15:15. Wisdom degenerates into craft, power into
tyranny, mercy loses its nature without holiness. He swears by it as
his supreme excellency: "once have I sworn by my holiness, I will not
lie unto David." Psal. 89:35. It is the most venerable attribute, in the
praise whereof the harmony of heaven agrees. The angels and saints
above are represented, expressing their ecstasy and ravishment at
the beauty of holiness. "Holy, holy, holy is the Lord of hosts, the
whole earth is full of his glory." Isa. 6:3. This he only loves and values
in the creature, being the impression of his most divine and amiable
perfection. Inferior creatures have a resemblance of other divine
attributes: the winds and thunder set forth God's power, the firmness
of the rocks, and the incorruptibility of the heavens are an obscure
representation of his unchangeableness; but holiness, that is the
most orient pearl in the crown of heaven, only shines in the
reasonable creature. Upon this account man only is said to be formed
after his image. And in men there are some appearances of the Deity,
that do not entitle to his special love. In princes there is a shadow of
his sovereignty, yet they may be the objects of his displeasure; but a
likeness to God in holiness attracts his eye and heart, and infinitely
endears the creature to him. Now this attribute is in a special manner
provoked by man's sin, and we are restored to the favor and
friendship of God, in such a manner as may preserve the honor of it
entire and inviolable.
This will fully appear, by considering what our Redeemer suffered for
the purchasing our pardon, and the terms upon which the precious
benefits of his death are conveyed to us; and what he hath done to
restore our lost holiness, that we may be qualified for the enjoyment
of God.
First. God's infinite purity is declared in his justice; in that he would
not pardon sin, but upon such terms as might fully demonstrate how
odious it was to him. What inflamed the wrath of God against his
beloved Son, whom by a voice from heaven he declared to be the
object of his delight? What made him inexorable to his prayers and
tears, when he solicited the divine power and love, the attributes that
relieve the miserable, crying, "Abba, Father, all things are possible to
thee, let this cup pass from me?" What made him suspend all
comforting influences, and by a dreadful desertion afflict him when
he was environed with sorrows? It is sin only that caused this fierce
displeasure, not inherent, (for the Messiah "was cut off, but not for
himself,") but imputed by his voluntary undertaking for us. "God so
loved the world," and so hated sin, that he gave his Son to purchase
our pardon by sufferings. When his compassions to man were at the
highest, yet then his antipathy against sin was so strong, that no less
sacrifice could reconcile him to us. Thus God declared himself to be
unappeasable to sin, though not to sinners.
Secondly. The privileges that are purchased by our Redeemer's
sufferings, are dispensed upon those terms which are honorable to
God's holiness. I will instance in the three great benefits of the
evangelical covenant: the pardon of sin, adoption into God's family,
and the inheritance of glory, all which are conditional, and annexed
to special qualifications in the persons who have a title to them.
1. The death of Christ is beneficial to pardon and life, only to those
who repent and believe. The holy God will by no means spare the
guilty, that is, declare the guilty innocent, or forgive an incapable
subject. All the promises of grace and mercy are with respect to
repentance from dead works, and to a lively faith. "The Son of God is
made a Prince and a Saviour, to give repentance and remission of
sins." And the apostle tells us, that "being justified by faith, we have
peace with God, through our Lord Jesus Christ." The first includes a
cordial grief for sins passed, and sincere effectual resolutions to
forsake them; and hath a necessary conjunction with pardon, as by
virtue of the divine command, so from a condecency and fitness with
respect to God the giver of pardon, and to the quality of the blessing
itself. The other qualification is faith, to which justification is in a
special manner attributed; not in respect of efficiency or merit, for
the mercy of God upon the account of Christ's satisfaction is the sole
cause of our pardon: but as a moral instrument, that is the condition
upon which God absolves man from his guilt. And this grace of faith,
as it respects entire Christ in all his offices, so it contains the seed
and first life of evangelical obedience. It crucifies our lusts,
overcomes the world, works by love, as well as justifies the person by
relying on the merits of Christ for salvation.
2. Adoption into God's family (the purchase of Christ's meritorious
sufferings, Gal. 1:7. who redeemed us from the servitude of sin and
death) is conferred upon us in regeneration. For this prerogative
consists not merely in an extrinsic relation to God, and a title to the
eternal inheritance; but in our participation of the divine nature,
whereby we are the living images of God's holiness. Civil adoption
gives the title, but not the reality of a Son; but the divine is
efficacious, and changes us into the real likeness of our heavenly
Father. We cannot enter into this state of favor, but upon our
cleansing from all impurity: "be separate from the pollutions of the
profane world, and I will receive you, and will be a father unto you,
and ye shall be my sons and daughters, saith the Lord Almighty." 2
Cor. 6:17. These are the indispensable terms upon which we are
received into that honorable alliance. None can enjoy the privilege,
but those that yield the obedience of children.
3. Holiness is the condition on which our future, blessedness
depends. Electing mercy doth not produce our glorification
immediately, but begins in our vocation and justification, which are
the intermediate links in the chain of salvation: as natural causes
work on a distant object, by passing through the medium. God first
gives grace, then glory. The everlasting covenant that is sealed by the
blood of Christ, establishes the connexon between them: "blessed
are the pure in heart, for they shall see God." Mat 5:8. The exclusion
of all others is peremptory and universal: "without holiness no man
shall see the Lord." Heb. 12:14. "The righteousness of the kingdom"
is the only way of entering into it. A few good actions scattered in our
lives are not available, but a course of obedience brings to happiness.
"Those who by patient continuance in well-doing, seek for glory and
honor, and immortality, shall inherit eternal life." Rom. 2:7. This is
not a mere positive appointment, but grounded on the unchangeable
respect of things. There is a rational convenience between holiness
and happiness, according to the wisdom and goodness of God; and it
is expressed in scripture by the natural relation of the seed to the
harvest, both as to the quality and measure: "what a man sows, that
shall he reap." Gal. 6:7. We must be like God in purity, before we can
be in felicity. Indeed, it would be a disparagement to God's holiness,
and pollute heaven itself, to receive unsanctified persons, as impure
as those in hell. It is equally impossible for the creature to be happy
without the favor of the holy God, and for God to communicate his
favor to the sinful creature. Briefly, according to the law of faith, no
wicked person hath any right to the satisfaction Christ made, nor to
the inheritance he purchased for believers.
Thirdly. Man in his corrupt state is deprived of spiritual life, so that
till revived by special grace, he can neither obey nor enjoy God. Now
the Redeemer is made a quickening principle to inspire us with new
life.
In order to our sanctification he hath done four things:
1. He hath given us the most perfect laws as the rule of holiness.
2. He exhibited the most complete pattern of holiness in his life upon the earth.
3. He purchased and conveys the spirit of holiness, to renew, and to enable us for the performance of our duties.
4. He hath presented the strongest inducements and motives to persuade us to be holy.
1. He hath given to men the most perfect laws as the rule of holiness.
The principal parts of the holy life, are, "ceasing from evil and doing
well." Isa. 1:16, 17. Now the commands of Christ refer to the purifying
of us from sin, and the adorning us with all graces for the discharge
of our universal duty.
(1.) They enjoin a real and absolute separation, "from all filthiness of
the flesh and spirit." 2 Cor 7:1. The outward and inward man must be
cleansed, not only from pollutions of a deeper dye, but from all
carnality and hypocrisy. "The grace of God that brings salvation hath
appeared to all men, teaching them to deny ungodliness, and worldly
lusts," Tit. 2:11, 12. all those irregular and impetuous desires which
are raised by worldly objects, honors, riches and pleasures, and
reign in worldly men; pride, covetousness and voluptuousness. The
gospel is most clear, full and vehement, for the true and inward
mortification of the whole body of corruption, of every particular
darling sin. It commands us "to pluck out the right eye, and to cut off
the right hand," Mat 5:29, 30. that is, to part with every grateful and
gainful lust. It obliges us to "crucify the flesh, with the affections and
lusts." Gal. 5:2, 11.
The laws of men regard external actions as prejudicial to societies:
but of thoughts and resolutions that break not forth into act, there
can be no human accusation and judgment; they are exempted from
the jurisdiction of the magistrate. But the law of Christ reforms the
powers of the soul, and all the most secret and inward motions that
depend upon them. It forbids the first irregular impressions of the
carnal appetite. We must hate sin in all its degrees, strangle it in the
birth, destroy it in the conception. We are enjoined to fly the
appearances and accesses of evil; whatever is of a suspicious nature
and not fully consistent with the purity of the gospel, and whatever
invites to sin, and exposes us to the power of it, becomes vicious, and
must be avoided. That glorious purity, that shall adorn the church
when our Redeemer presents it "without spot or wrinkle, or any such
thing," Ephes. 5:27 every Christian must aspire to in this life. In
short, the gospel commands us "to be holy as God is holy," 1 Pet. 1:15,
who is infinitely distant from the least conceivable pollution.
(2.) The precepts of Christ contain all solid substantial goodness, that
is essentially necessary in order to our supreme happiness, and
prepares us for the life of heaven. In his sermon on the mount, he
commands to us humility, meekness and mercy, peaceableness and
patience, and doing good for evil, which are so many beams of God's
image, the reflections of his goodness upon intelligent creatures. And
that comprehensive precept of the apostle describes the duties of all
Christians: "whatsoever things are true." Phil. 4:8. Truth is the
principal character of our profession, and is to be expressed in our
words and actions: "whatsoever things are honest" or venerable, i. e.
answer the dignity of our high calling, and agree with the gravity and
comeliness of the Christian profession: "whatsoever things are just,"
according to divine and human laws: "whatsoever things are pure,"
we must preserve the heart, the hand, the tongue, the eye, from
impurity; "whatsoever things are lovely and of good report;" some
graces are amiable and attractive in the view of men, as easiness to
pardon, a readiness to oblige, compassion to the afflicted, liberality
to the necessitous, sweetness of conversation without gall and
bitterness; these are of universal, esteem with mankind, and soften
the most savage tempers: "if there be any virtue, and if there be any
praise, think on these things." And St. Peter excites believers, to join
to their faith, by which the gospel of Christ is embraced, intellectual
and moral virtues, without which it is but a vain picture of
Christianity: "add to your faith virtue, and to virtue knowledge, and
to knowledge temperance, and to temperance patience, and to
patience godliness, and to godliness brotherly-kindness, and to
brotherly-kindness charity." 2 Pet. 1:5. He enforces the command;
"give all diligence that these things abound in you, and ye shall
neither be barren nor unfruitful in the knowledge of Christ." Now
these graces purify and perfect, refine and raise the human nature,
and without a command their goodness is a strong obligation.
I will take a more distinct view of the precepts of Christ as they are
set down in that excellent abridgment of them by the apostle. "The
grace of God that bringeth salvation hath appeared to all men,
teaching us, that denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly in this present world. Tit. 2:11, 12.
Here is a distribution of our duties with respect to their several
objects, ourselves, others, and God. The first are regulated by
temperance, the second by justice, the third by godliness. And from
the accomplishment of these is formed that holiness without which
no man shall see God.
1st. In respect to ourselves, we must live soberly. Temperance
governs the sensual appetites and affections by sanctified reason.
The gospel allows the sober and chaste use of pleasures, but
absolutely and severely forbids all excess in those that are lawful, and
abstinence from all that are unlawful, that stain and vilify the soul,
and alienate it from converse with God, and mortify its taste to
spiritual delights. By sensual complacency man first lost his
innocence and happiness, and till the flesh is subdued to the spirit,
he can never recover them. "The carnal mind is enmity against God.
Fleshly lusts war against the soul." 1 Pet. 2:11. Therefore we are urged
with the most affectionate earnestness, to abstain from them, by
withdrawing their incentives, and crucifying our corrupt inclinations.
In short, the law of Christ obliges us, so to deal with the body as an
enemy, (that is disposed to revolt against the spirit) by watching over
all our senses, lest they should betray us to temptations; so to
preserve it as a thing consecrated to God, from all impurity, that will
render it unworthy the honor of being the temple of the Holy Ghost.
2dly. We are commanded to live righteously, in our relation to
others. Justice is the supreme virtue of human life, that renders to
every one what is due. The gospel gives rules for men in every state
and place, to do what reason requires. As no condition is excluded
from its blessedness, so every one is obliged by its precepts. Subjects
are commanded to obey all the lawful commands of authority, and
"not resist," Rom. 13:1. and that upon the strongest motives, "not
only for wrath but for conscience sake." Ver. 5. They must obey man
for God's sake, but never disobey God for man's sake. And princes
are obliged to be "an encouragement to good works, and a terror to
the evil," Rom. 13:3. "that those who are under them may lead a quiet
and peaceable life, in all godliness and honesty." 1 Tim. 2:2. It
enjoins all the respective duties of husbands and wives, parents and
children, masters and servants. And that in all contracts and
commerce none "defraud his brother:* accordingly in the esteem of
Christians, he is more religious who is the more righteous than
others. Briefly, Christian righteousness is not to be measured by the
rigor of the laws, but by that rule of universal equity delivered by
our Saviour, "whatsoever you would have others do to you, do it to
them." Mat 7:12.
3dly. We are instructed by the law of Christ to live godly. This part of
our duty respects our apprehensions, affections and demeanor to
God, which must be suitable to his glorious perfections. The gospel
hath revealed them clearly to us, viz. the unity, simplicity, eternity
and purity of the divine nature; that it subsists in three persons, the
Father, Son, and Spirit; and his wisdom, power and goodness in the
work of our redemption. It requires that we pay the special honor
that is due to God, in the esteem and veneration of our minds, in the
subjection of our wills, in the assent of our affections to him as their
proper object. That we have an entire faith in his word, a firm hope
in his promises, a holy jealousy for his honor, a religious care in his
service: and that we express our reverence, love and dependance on
him in our prayers and praises. That our worship of him be in such a
manner, as becomes God who receives it, and man that presents it.
God is a pure spirit, and man is a reasonable creature, "therefore he
must worship him in spirit and truth." And since man in his fallen
state cannot approach the holy and just God without a Mediator, he
is directed by the gospel to address himself to the "throne of grace, in
the name of the Lord Jesus Christ," who alone can reconcile our
persons, and render our services acceptable with his Father.
Besides the immediate service of the Deity, godliness includes the
propension and tendency of the soul to him in the whole
conversation; and it contains three things:
(1.) That our obedience proceeds from love to God as its vital
principle. This must warm and animate the external action: this
alone makes obedience as delightful to us as pleasing to God. "He
shows mercy to those who love him, and keep his commandments."
Exod. 20:6. "Faith worketh by love," and inclines the soul to obey
with the same affection that God enjoins the precept.
(2.) That all our conversation be regulated by his will as the rule. He
is our Father and Sovereign, and the respect to his law, gives to every
action the formality of obedience. We must choose our duty, because
he commands it: "whatsoever ye do in word, or deed, do all in the
name of the Lord Jesus;" that is, for his command, and by his
assistance.
(3.) That the glory of God be the supreme end of all our actions. This
qualification must adhere not only to necessary duties, but to our
natural and civil actions. "Our light must so shine before men, that
they may see our good works, and glorify our Father which is in
heaven." Mat. 5:16. "Whether we eat or drink, or whatsoever we do,
all must be done," in a regular and due proportion, "to the glory of
God." 1 Cor. 10:31. A general designation of this is absolutely
requisite, 1 Pet. 4:11. and the renewing of our intentions actually in
matters of moment. For he being the sole author of our lives and
happiness, we cannot without extreme ingratitude and disobedience,
neglect to "glorify him in our bodies and spirits which are his," 1 Cor. 6:19, 20.
This religious tendency of the soul to God, as the supreme Lord and
our utmost end, sanctifies our actions, and gives an excellency to
them above what is inherent in their own nature. Thus moral duties
towards men, when they are directed to God become divine. Heb.
13:16. Acts of charity are so many sacred oblations to the Deity. Men
are but the altars upon which we lay our presents: God receives
them, as if immediately offered to his majesty, and consumed to his
honor. Such was the charity of the Philippians towards the relief of
the apostle, which he calls "an odor of a sweet smell, a sacrifice
acceptable, well-pleasing to God." Phil. 4:18. The same bounty was
an act of compassion to man, and devotion to God. This changes the
nature of the meanest and most troublesome things. What was more
vile and harsh than the employment of a slave? yet a respect to God
makes it a religious service, that is, the most noble and voluntary of
all human actions. For the believer addressing "his service to Christ,"
Ephes. 6:5. and the infidel only to his master, he doth cheerfully
what the other doth by constraint, and "adorns the gospel of God our
Saviour," Tit. 2:10. as truly as if he were in a higher condition.
All virtues are of the same descent and family, though in respect of
the matter about which they are conversant, and their exercise, they
are different. Some are heroical, some are humble; and the lowest
being conducted by love to God in the meanest offices, shall have an
eternal reward. In short, piety is the principle and chief ingredient of
righteousness and charity to men. For, since God is the author of our
common nature, and the relations whereby we are united one to
another, it is necessary that a regard to him should be the first, and
have an influence upon all other duties.
I shall further consider some particular precepts, which the gospel
doth especially enforce upon us, and the reasons of them.
1st. That concerning humility, the peculiar grace of Christians, so
becoming our state as creatures and sinners; the parent and nurse of
other graces, that preserves in us the light of faith, and the heat of
love; that procures modesty in prosperity, and patience in adversity;
that is the root of gratitude and obedience, and is so lovely in God's
eyes, that "he gave his grace to the humble." This our Saviour makes
a necessary qualification in all those who shall enter into his
kingdom: "except ye be converted and become as little children, ye
shall not enter into the kingdom of heaven." Mat. 18:3. As by
humility he purchased our salvation, so by that grace we possess it.
And since pride arises out of ignorance, the gospel to cause in us a
just and lowly sense of our unworthiness, discovers the nakedness
and misery of the human nature, divested of its primitive
righteousness. It reveals the transmission of original sin, from the
first man to all his posterity, wherewith they are infected and
debased; a mystery so far from our knowledge, that the participation
of it seems impossible, and unjust to carnal reason: "we are dead in
sins and trespasses," Ephes. 2. without any spiritual strength to
perform our duty. The gospel ascribes all that is good in man to the
free and powerful grace of God: "he works in us to will and to do of
his good pleasure." Phil. 2:12. He gives grace to some, because he is
good; denies it to others, because he is just; but doth injury to none,
because all being guilty, he owes it to none. Grace in its being and
activity entirely depends upon him. As the drowsy sap is drawn forth
into flourishing and fruitfulness by the approaches of the sun: so
habitual grace is drawn forth into act by the presence and influences
of the Sun of Righteousness. "Without me," our Saviour tells his
disciples, John 15:5. "you can do nothing. I have labored more
abundantly than they all," saith the apostle, 1 Cor. 11:13. "yet not I,
but the grace of God in me." The operations of grace are ours, but the
power that enables us is from God. Our preservation from evil, and
perseverance in good, is a most free unmerited favor, the effect of
his renewed grace in the course of our lives. Without his special
assistance, we should every hour forsake him, and provoke him to
forsake us. As the iron cannot ascend or hang in the air longer than
the virtue of the loadstone draws it; so our affections cannot ascend
to those glorious things that are above, without the continually
attracting power of grace. It is by humble prayer wherein we
acknowledge our wants and unworthiness, and declare our
dependance upon the divine mercy and power, that we obtain grace.
Now from these reasons the gospel commands humility, in our
demeanor towards God and men. And if we seriously consider
them, how can any crevice be opened in the heart for the least breath
of pride to enter? How can a poor diseased wretch that hath neither
money, nor can by any industry procure nourishment, or physic for
his deadly diseases, and receives from a merciful person not only
food, but sovereign medicines brought from another world (for such
is the divine grace sent to us from heaven) without his desert, or
possibility of retribution, be proud towards his benefactor? How can
he that only lives upon alms, boast that he is rich? How can a
creature be proud of the gifts of God, which it cannot possess without
humility, and without acknowledging that they are derived from
mercy? If we had continued in our integrity, the praise of all had
been entirely due to God; for our faculties and the excellent
dispositions that fitted them for action, were bestowed upon us freely
by him, and depended upon his grace in their exercise. But there is
now greater reason to attribute the glory of all our goodness solely to
him: for he revives our dead souls by the power of the spirit, of the
sanctifying spirit, without which we are "to every good work
reprobate." Since all our spiritual abilities are graces, the more we
have received, the more we are obliged; and therefore should be
more humble and thankful to the author of them. And in comparing
ourselves with others, the gospel forbids all proud reflections that we
are dignified above them: for, "who maketh thee to differ from
another? And what hast thou that thou didst not receive? And if thou
didst receive it, why dost thou glory, as if thou hadst not received it?"
If God discern one from another by special gift, the man hath
nothing of his own that makes him excellent. Although inherent
graces command a respect from others to the person in whom they
shine, yet he that possesses them, ought rather to consider himself in
those qualities that are natural, and make him like the worst, than in
those that are divine, proceeding from the sole favor of God, and
that exalt him above them.
Add further, that God hath ordained in the gospel repentance and
faith, which are humbling graces, to be the conditions of our
obtaining pardon. By repentance we acknowledge that if we are
condemned it is just severity, and if we are saved it is rich mercy.
And faith absolutely excludes boasting. For it supposes the creature
guilty, and receives pardon from the sovereign grace of God, upon
the account of our crucified Redeemer, The benefit, and the manner
of our receiving it, was typified in the miraculous cure of the
Israelites, by looking up to the brazen serpent. For the act of seeing is
performed by receiving the images derived from objects: it is rather a
passion than an action, that it might appear that the healing virtue
was merely from the power of God, and the honor of it entirely his.
In short, God had respect to the lowliness of this grace, in appointing
it to be the qualification of a justified person: for the most firm
reliance on God's mercy, is always joined with the strongest
renouncing of our own merits. Briefly, to excite humility in us, the
gospel tells us, that the glorious reward is from rich bounty and
liberality: "the gift of God is eternal life through Jesus Christ our
Lord." Rom. 6:23. As the election of us to glory, so the actual
possession of it proceeds from pure favor. There is no more
proportion between all our services, and that high and eternal
felicity, than between the running a few steps, and the obtaining an
imperial crown. Indeed not only heaven, but all the graces that are
necessary to purify and prepare us for it, we receive from undeserved
mercy. So that God crowns in us not our proper works, but his own
proper gifts.
2dly. The gospel strictly commands self-denial, when the honor of
God and religion is concerned. Jesus tells his disciples, Mat. 16:24.
"If any man will come after me, let him deny himself, and take up his
cross and follow me." Life, and all the comforts of it, estates,
honors, relations, pleasures must be put under our feet, to take the
first step with our Redeemer. This is absolutely necessary to the
being of a Christian. In the preparation of his mind, and the
resolution of his will, he must live a martyr; and whensoever his duty
requires, he must break all the retinacula vitæ, the voluntary bands
that fasten us to the world, and die a martyr, rather than suffer a
divorce to be made between his heart and Christ. Whatsoever is most
esteemed and loved in the world, must be parted with as a snare, if it
tempts us from obedience; or offered up as a sacrifice, when the glory
of God calls for it. And this command that appears so hard to sense,
is most just and reasonable: for God hath by so many titles a right to
us, that we ought to make an entire dedication of ourselves and our
most valuable interests to him. Our Redeemer infinitely denied
himself to save us, and it is most just we should in gratitude deny
ourselves to serve him. Besides, an infinite advantage redounds to
us: for our Saviour assures us, Mat. 16:25. that "whosoever will save
his life," when it is inconsistent with the performance of his duty,
"shall lose it; and whosoever will lose his life for his sake, shall find
it." Now what is more prudent, than of two evils that are
propounded, to choose the least? that is, temporal death, rather than
eternal; and of two goods that are offered to our choice, to prefer the
greater, a life in heaven before that on the earth. Especially if we
consider, that we must shortly yield the present life to the infirmities
of nature; and it is the richest traffic to exchange that which is frail
and mortal, for that which remains in its perfection for ever.
3dly. The gospel enjoins universal love among men. This is "that fire
which Christ came to kindle upon the earth, Rom. 13:8, 9. it is the
abridgment of all Christian perfection, the fulfilling of the divine law,
for all the particular precepts are in substance, love. He that loves his
neighbor, will have a tender regard to his life, honor and estate,
which is the sum of the second table. The extent of our love must be
to all that partake of the same common nature. The universal
consanguinity between men, should make us regard them as our
allies. Every man that wants our help, is our neighbor. "Do good to
all," is the command of the apostle, Gal. 6:10. For the quality of our
love, it "must be unfeigned, without dissimulation." 1 Pet. 1:22. The
image of it in words, without real effects, provokes the divine
displeasure: for as all falsehood is odious to the God of truth, so
especially the counterfeiting of charity, that is, the impression of his
spirit, and the seal of his kingdom. A sincere pure affection that
rejoices at the good, and resents the evils of others as our own, and
expresses itself in all real offices, not for our private respects, but
their benefit, is required of us. And as to the degree of our love, we
are commanded "above all things to have fervent charity among
ourselves.* This principally respects Christians, who are united by so
many sacred and amiable bands, as being formed of the same eternal
seed, children of the same heavenly Father, and joint-heirs of the
same glorious inheritance. Christian charity hath a more noble
principle than the affections of nature; for it proceeds from the love
of God shed abroad in believers, to make them of one heart and one
soul: and a more divine pattern, the example of Christ; who hath by
his sufferings restored us to the favor of God, that we should love
one another as he hath loved us. This duty is most strictly enjoined,
for without love angelical eloquence is but an empty noise, 1 Cor. 13.
and all other virtues have but a false luster; prophecy, faith,
knowledge, miracles, the highest outward acts of charity or self denial,
the giving our estates to the poor, or bodies to martyrdom,
are neither pleasing to God, nor profitable to him that does them.
Besides, that special branch of love, the forgiving of injuries, is the
peculiar law of our Saviour. For the whole world consents to the
returning evil for evil. The vicious love of ourselves makes us very
sensible, and according to our perverse judgments, to revenge an
injury seems as just as to requite a benefit. From hence revenge is the
most rebellious and obstinate passion. An offence remains as a thorn
in the mind, that inflames and torments it, till it is appeased by a
vindication. It is more difficult to "overcome the spirit, than to gain a
battle." We are apt to revolve in our thoughts injuries that have been
done to us, and after a long distance of time the memory represents
them as fresh as at the first. Now the gospel commands a hearty and
entire forgiveness of injuries, though repeated never so often, "to
seventy seven times," and allows not the least liberty of private
revenges. We must not only quench the fire of anger, but kindle the
fire of love towards our greatest enemies. "I say unto you, love your
enemies, bless them that curse you, do good to them that hate you,
pray for them which despitefully use you and persecute you." Mat.
5:44. This is urged from the consideration "of God's forgiving us,"
Col. 3:13. who being infinitely provoked, yet pardons innumerable
faults to us, moved only by his mercy. And how reasonable is it that
we should at his command remit a few faults to our brethren? To
extinguish the strong inclination that is in corrupt nature to revenge,
our Saviour hath suspended the promise of pardon to us upon our
pardoning others. "For if ye forgive men their trespasses, your
heavenly Father will also forgive you. But if ye forgive not their
trespasses, neither will your Father forgive your trespasses." He that
is cruel to another cannot expect mercy, but in every prayer to God,
indicts himself, and virtually pronounces his own condemnation.
4ly. The gospel enjoins contentment in every state, which is our great
duty and felicity, mainly influential upon our whole life to prevent
both sin and misery: "be content with such things as you have, for he
hath said, I will never leave thee, nor forsake thee." Heb. 13:5. It
forbids all murmurings against providence, which is the seed of
rebellion, and all anxious thoughts concerning things future, "Take
no thought for to-morrow." Mat. 6:31. We should not anticipate evils
by our apprehensions and fears, they come fast enough; nor retain
their afflicting memory to imbitter our lives, they stay long enough:
"sufficient for the day is the evil thereof." Our corrupt desires are
vast and restless as the sea, and when contradicted, they betray us to
discontent and disobedience. The gospel therefore retrenches all
inordinate affections, and vehemently condemns covetousness, as a
vice not to be named among saints but with abhorrence. It discovers
to us most clearly, that temporal things are not the materials of our
happiness: for the Son of God voluntarily denied himself the
enjoyment of them. And as the highest stars are so much distant
from an eclipse, as they are above the shadow of the earth; so the
soul that in its esteem and desires is above the world, its brightness
and joy cannot be darkened or eclipsed by any accidents there. The
gospel forbids all vain sorrows, as well as vain pleasures; and
distinguishes real godliness from an appearance by contentment as
its inseparable character. "Godliness with contentment is great gain."
1 Tim. 6:6. When we are in the saddest circumstances, our Saviour
commands us "to possess our souls in patience," Luke 12:19. to
preserve a calm constitution of spirit, which no storms from without
can discompose. For this end he assures us that nothing comes to
pass without the knowledge and efficiency, or at least, permission of
God: that "the hairs of our head are numbered, and not one falls to
the earth without his license." Now the serious belief of a wise, just,
and powerful providence, that governs all things, hath a mighty
efficacy to maintain a constant tranquility and equal temper in the
soul amidst the confusions of the world. "God works all things
according to the counsel of his own will:" Ephes. 1:11. and if we could
discover the immediate reasons of every providence, we cannot have
more satisfaction than from this general principle, that is applicable
to all as light to every color, that what God doth is always best. This
resolves all the doubts of the most entangled minds, and rectifies our
false judgments. From hence a believer hath as true content in
complying with God's will, as if God had complied with his, and is
reconciled to every condition. Besides, the gospel assures us, that "all
things work together for the good of those that love God." Rom. 8:28.
For their spiritual good at present, by weakening their corruptions;
for affliction is a kind of manage, by which the sensual part is
exercised and made pliable to the motions of the spirit: and by
increasing their graces, the invaluable treasures of heaven. If the
dearest objects of our affections, the most worthy of our love and
grief, are taken away, it is for this reason, that God may have our love
himself in its most intense and inflamed degree. And afflictions are
in order to their everlasting good. Now the certain expectation of a
blessed issue out of all troubles, is to the heart of a Christian as the
putting a rudder to a ship, which without it is exposed to the fury of
the winds and in continual dangers, but by its guidance makes use of
every Wind to convey it to its port. Hope produces not only
acquiescence, Rom. 12:12. but joy in the sharpest tribulations. For
every true Christian being ordained to a glorious and supernatural
blessedness hereafter; all things that befall them here below as
means, are regulated and transformed into the nature of the end to
which they carry them. Accordingly the apostle assure us, 2 Cor. 4:17.
That "our light afflictions which are but for a moment, work for us a
far more exceeding and eternal weight of glory." To consider this life
as the passage to another that is as durable as eternity, and as
blessed as the enjoyment of God can make it; that the present
miseries have a final respect to future happiness, will change our
opinion about them, and render them not only tolerable, but so far
amiable as they are instrumental and preparatory for it. If the
bloody, as well as the milky way, leads to God's throne, a Christian
willingly walks in it. In short, a lively hope accompanies a Christian to
his last expiring breath, till it is consummated in celestial fruition. So
that death itself, the universal terror of mankind, is made desirable
as an entrance into immortality, and the first day of our triumph.
Thus I have considered some particular precepts of Christ, which are
of the greatest use for the government of our hearts and lives; and
the reasons upon which they are grounded to make them effectual.
Now to discover more fully the completeness of the evangelical rule, I
will consider it with respect to the law of Moses, and the philosophy
of the heathens