Sermon 13
A Christian’s Duty and
Divine Efficiency Represented
In A Sermon Preached On Lord’s-Day,
November 1750, Near Cripplegate.
The Royal-Exchange: And Sold by George Keith, at Mercers’
Chapel,
North Side of the Royal-Exchange.
“Work out your own salvation with fear and trembling: For it is God which
worketh in you, both to will and to do, of his good pleasure,”
Philippians
2:12,13.
The Apostle recommendeth humility to the
Philippians, and proposes to
their consideration, the great example of Jesus Christ, in order to engage them
unto the exercise of that excellent grace: and he commends them for their
Christian obedience, not only while he was present with them, but also when he
was absent from them. They flourished in faith and holiness, even when they had
not the great advantage of his ministry and
conversation.
Wherefore, my
beloved, as ye have always obeyed, not as in my presence only, but now much more
in my absence, work out, etc.
The text consists of two parts.
I. An
exhortation: Work out your own
salvation with fear and trembling.
II.
An important truth is asserted, with a view to the
enforcement of it: For it is God which
worketh in you, both to will
and to do, of his good pleasure.
I. We have in the words an exhortation; wherein are two things observable:
work out you
own salvation, with fear and trembling
First. The duty itself:
work out,
etc.
Secondly. The manner in which we are required to
attend unto it; viz. with
fear and trembling.
First. Believers are required to
work out their own salvation.
If we consider what of salvation is already effected, it will prevent our
falling into mistakes. The salvation of the saints is secured and far advanced,
by what each divine Person hath
already done in order to it.
1st. God the Father
appointed them not to wrath,
but to obtain salvation by Jesus
Christ. He chose them to
salvation, through
sanctification of the spirit,
and belief of the truth. And it is according to the purpose of his free,
sovereign grace and mercy, that they
are saved and called with an holy calling. This gracious decree is that
solid foundation, whereon their eternal salvation securely rests.
2dly. He formed the plan of their recovery from
ruin in his everlasting counsels. The difficulties attending their salvation
were such, as infinite wisdom alone could devise means for the removal of, sin
must be taken away.
The honor of the Law must be maintained: the rights of
justice must be fully secured, if they are
saved, as well as all their
spiritual enemies conquered, and they rescued from under their power, and
tyranny. How either of these things might be effected, no finite understanding,
could ever have determined, as finite merit and limited power are absolutely
unequal to such an undertaking. The contrivance of the
fit method of their redemption,
is as much to the honor of the wisdom of God, as the design of it is to
the praise of the glory of his grace:
for, herein he hath abounded towards
us in all wisdom and prudence. Hence the Gospel of our salvation is
called the wisdom of God in a mystery,
the hidden wisdom,
which be ordained before the world to
our glory. And much is done by Jesus Christ in order to our salvation
from sin, and the dreadful consequences of it.
1st. Sin itself is taken away. Once
in the end of the world he appeared to put away sin by the sacrifice of himself.
When he had by himself,
purged our sins,
he sat down on the right hand of God.
The whole guilt of God’s people was transferred from them to Christ, their
Surety. It was laid upon and imputed to him, or placed to his account; and he
removed it from them, as far as the
east is from the west. He
finished their transgression,
and made an end of their sin. And, as he was justified or acquitted by
the Father, in the character of a judge, upon satisfaction made by his
sufferings and death to law and justice, they, in
consequence thereof, are as
clear of all charges of guilt by divine justice, as if they had never
transgressed the law of God. When
their iniquity shall be sought for,
it shall not be found;
there shall be haste:
not because they are innocent
in themselves, but because remission contains in it all their offences. For
I will pardon them, whom I
reserve. The Lord hath not
beheld iniquity in Jacob,
neither hath he seen perverseness in
2dly.
Our blessed Saviour
made peace and reconciliation by that infinitely valuable sacrifice which he
offered unto God. Hereby is not intended a procurement of divine favor towards
sinners. It is indeed sometimes said, that the death of Christ procured the
favor of God towards us: but that is as great a mistake and error, as men can
fall into; for goodwill in God
to poor sinners is the cause,
and not the effect, of the
death of Christ for them. God so loved
the world, that he gave his
only begotten Son. The gift of Christ, therefore, results from divine
love, and did not procure it. Making peace supposes not a change in the
disposition of God towards sinners. His affection to the persons of men is
invariable and eternally the same: nor can it be thought otherwise, without the
gross absurdity of imputing
passions to deity. Though some, it must be confessed, express themselves on this
subject, in such a manner, as necessarily implies this
absurd thought. Reconciliation
by the death of Christ is God’s approbation of and well-pleasedness with the
sacrifice he offered for sin, or a full, proper, and plenary satisfaction of
justice for all the crimes of all the persons, in whose stead our blessed Lord
made his soul an offering for sin.
Hence justice hath no demand to make, either upon the Surety or the principals,
whom he undertook to redeem and save; nor anything to object to their salvation
and happiness; but it moves for, grants, and concurs with sovereign grace, in
securing life and a happy immortality unto all those, who are interested in the
death of Christ.
Peace with God must be an
immediate effect of Christ’s
death, if that was a fit
atoning sacrifice for sin; which cannot be denied, without
sapping the foundation of all
our hopes, as Christians, and
impeaching the wisdom of God, which contrived this method of our pardon
and salvation. Hence, surely, we must be convinced, that God is reconciled to
his people, before they are reconciled to him: though some confidently assert,
without any explanation of what they intend, that he is not. If the justice of
God is not satisfied for our sins by the death of Christ, it never will be; for
nothing, whereof we are the subjects, can contribute, in the least degree, unto
the making satisfaction for any of our offences, besides, it is on the ground of
satisfaction already made, that we receive grace from God, by which we become
capable of performing services acceptable to him by Jesus Christ; and therefore,
faith hath no causal influence into, nor is a
proper condition of
reconciliation and peace with God.
Faith receives atonement, as what existed
prior to its self; and,
consequently, its being is independent of that grace, and previous to it in
existence: nor is this inconsistent with any truth contained either in the law,
or in the Gospel of Christ: nor does it take from faith anything which the Holy
Spirit attributes to it, either in its nature, or its office and work.
3dly. The death of our Saviour was (lutron
and
apolutrwsiv)
a price, and an adequate price of redemption, or a valuable consideration by him
paid into the hands of God, our righteous Judge, for our freedom from
condemnation, and deliverance from that misery, whereunto our sin rendered us
obnoxious. We are not our own;
we are bought with a price. We
are redeemed, not with silver
and gold, as with those
corruptible things, but with
the precious blood of Christ. He
hath redeemed us from the curse of the law,
being made a curse for us. He
gave his life a ransom for many. This price is of such a nature, that not
only is it in value equal to that good it was intended to obtain for us; but, if
that good is not actually bestowed on us, or if we enjoy not that liberty and
impunity, which it was designed to procure for us, God, to whom this price was
paid, must restrain justice;
for no suitable return can be made to Christ for what he suffered, but the
actual and full release of all the persons, for whom he died, from every charge
of guilt, from all condemnation, and from the suffering of penal evil. The
reason is clear: the sufferings of Christ were of a penal nature, and that
penalty which we were liable unto: and, therefore, nothing but our impunity is a
proper return to him for his penal death. Nor can anything be required of us, in
order to our escaping divine wrath and vengeance, which will render that
uncertain. Justice requires the bestowment of a benefit, which is obtained, by
the payment of a valuable consideration.
4thly.
The blessed Jesus
brought in an everlasting righteousness. Christ, our Surety, became subject to
the covenant of works. And he was that in his nature which the Law requires;
absolutely free from all sinful taint and impurity,
holy,
harmless,
undefiled, the subject of
perfect holiness and purity in his heart: and in his conduct he was such as the
Law demands: he did no sin,
neither was guile found in his mouth.
So that his obedience was as extensive as the Law’s precepts; and in him was
found all that righteousness which the divine Lawgiver expects. And the infinite
dignity of his Person puts an immense value upon his obedience; for, such as his
Person is in greatness, such is his obedience in worth and efficacy: and,
therefore, it is available unto the everlasting justification of the many, whose
Surety he was, and for whom he yielded that obedience unto the covenant of works.
5thly.
The Father accepted this obedience of Christ, and
graciously imputes it to us; this gives us a right unto eternal life. The
Lord is well pleased for his righteousness sake. And we,
being justified freely by his grace,
are made heirs according to the hope
of eternal life. God, our righteous Judge, ceases not to require of us
obedience to his holy will in all things: he abates us nothing in point of duty;
but he requires not any obediential, (according
to the rule of obedience; Ed.),
acts
of us, in order to our acceptance with him, and as the
ground of our claim to future blessedness: “for
Christ is the end of the Law,
for righteousness,
to every one who believes.”
Again, the Holy Spirit, who reveals and applies what the
Father designs unto, and what the Son hath impetrated, for the elect, had begun
a good work in the Philippians.
The Apostle takes this for
granted; “being confident of this very
thing, that he who hath begun a
good work in you will perform it until the day of Christ.” They were not,
therefore, in the state of death and darkness, nor under the dominion of sin and
power of Satan, or destitute of grace and holiness. But, on the contrary, they
were subjects of spiritual life, and capable of performing spiritual acts. They
were made light in the Lord. An understanding was given unto them to know him
that is true. In virtue of heavenly light communicated to them, they discerned
spiritual things. Grace reigned in their hearts, in opposition to sin, and would
reign in them through righteousness unto eternal life, by Jesus Christ their
Lord. They were translated out of the
It was not a branch of their duty to make their peace with
God; for peace was made by the blood of the cross of Christ, complete atonement
for sin was already made by his sacrifice. Nor was the redemption of their
persons from curse, wrath, and divine vengeance, a thing to be effected; it was
done already by the infinitely valuable price of Christ’s precious blood.
Farther, it was no part of their business to work out a justifying righteousness
before God, and thereby procure a right to eternal blessedness; because an
everlasting righteousness was brought in by their dear redeemer: it was
graciously imputed to them, and they were therein accepted with God, and were
entitled to eternal life. Moreover, as they were persons regenerated, converted,
and sanctified by the grace of God, it can’t be thought, that the Apostle
requires them to get the grace of faith, hope, or any other grace of the spirit.
His intention is not to put them upon acquiring a meetness for heaven, because
he considers them, as being already the subjects of that meetness. If some
persons were to hear me express these things, they would, it is probable, say,
what was left for the Philippians
to do? If all these things are done, what remains for Christians to do? I
answer, I fear much more than some, who discover a concern left they should not
have work enough left for them, are really willing to do: I am afraid that it is
not labor, which they have any great inclination unto; but it is wages for their
work, that they are concerned for. If the particulars above mentioned are true,
then whatever we do in obedience to the will of God can have no causal influence
into our salvation, nor can be a proper condition of it. This is the distasteful
matter, that which galls and irritates men. If it was work only, that they ere
intent upon, there principles could not be displeasing to them. The Gospel
abates nothing of duty; but it allows us not to expect heaven, as a reward due
to us on account of our obedience: and that is it which offends men.
This exhortation, doubtless, includes in it the whole
compass of our duty, as Christians, viz.
opposition to lust in all its branches; caution to avoid all temptations to sin;
mortification to the world in its pleasures, honors, and advantages; patience,
and submission to the will of God, under sufferings; readiness for the cross;
self-denial; diligence in the practice of religious duties; prayer; reading;
serious, close, and fixed meditation on spiritual things; a reverential regard
to the Gospel, and a Christian contention for it; the solemn celebration of
evangelical ordinances, and a conscientious discharge of all duties towards the
saints; such as sympathy, compassion, forbearance, brotherly love, kindness,
charity, yea, everything that tends to their spiritual advantage; and a behavior
towards all men, just, benevolent, humble, meek, and friendly.
Besides, in all duties suitable graces
ought to be acted; faith, hope, love, fear, humility, and zeal for the glory of
God. These things tend unto the salvation of the soul from sin, and its
perfection in holiness, and, without scruple, are intended in this exhortation,
with every other Christian duty. He who shall take them into proper
consideration will not be of opinion, that the saints have not work enough
assigned unto them. If men would but be content with labor, without challenging
a reward of God, as a due debt, they could have no reason to complain for want
of business and employ through life: but the occasion of their quarrelling with
the Gospel is, it permits them not to expect eternal blessedness, as proper
wages for the toil of duty; but represents it as the free, unmerited gift of
sovereign and distinguishing grace. This is what is so displeasing to the
generality of mankind, and not the want of labor; for to that
merely they have no
inclination, or as it is a duty which they owe unto their Maker. Who that will
may work for them, if they may not
have life for working. And, because they are governed by
a selfish disposition, they
think others are so too; and that the reason, why any embrace the Gospel of free
grace, is, they are unwilling to perform duty, and hope to be happy hereafter
without being holy here; which is a great mistake. But I confess, that this is
not to be wondered at; for without a principle, that is in its nature
congruous to the Gospel, men
will always adhere to the law, and the works of it, in opposition to the Gospel
of the true grace of God.
Or the sense of this exhortation is,
work about your own salvation;
i.e. attend unto those duties
which accompany salvation, and
the spiritual performance of which is no inconsiderable part of your salvation,
and in its own nature tends unto your salvation from sin, and perfection in
holiness; which is the aim of the gracious principle in the hearts of the
saints, though it is not attainable in this state.
Secondly. The manner, how believers should do
this, must be considered, viz. “with
fear and trembling.” With fear: this intends not consternation, or
servile dread, and terror of mind, through an apprehension of divine vengeance
being likely to fall upon them for sin. As this may be without the least degree
of real holiness in the heart,
it will not ingenerate and promote it: for it
genders to bondage, and drives
the mind from God. We shall never love, delight in, and adhere to, an object we
dread; but, on the contrary, seek to avoid and flee from it, as
Adam did, under the influence
of a fear of this kind, upon his apostasy, and tokens of God’s approaching to
him. His conduct is a just representation of that part we shall always be
inclined to act, under a sense of guilt, wrath, and vengeance, without some
degree of hope of mercy and pardon. This fear is a holy reverence of God,
arising from a perception of his glory in Christ, our gracious mediator. It
springs up in the soul from an apprehension of divine goodness:
they shall fear the Lord and his
goodness. And it is cherished by a view of remission of sin through the
blood of Christ: there is forgiveness
with thee, that thou may’st be
feared. Men cannot be guilty of a greater mistake, than to imagine, that
a hope of the pardon of sin excludes a holy fear of
God, and a dread of sinning
against him. Where such a disposition rules the mind, as that imagination
necessarily supposes, there all real
religion is wanting, whatever a man’s profession and character may be.
He, who hath not some gracious, spiritual experience of a holy fear of God,
springing up in his soul from a sense of pardon,
through the blood of the everlasting
covenant, is at present utterly unacquainted with the actings of that
faith, which is of the operation of
God, and is absolutely necessary unto the salvation of the souls of men.
By how much the more believers act faith on free pardoning mercy, by so much the
more will their reverence of God, and their hatred of sin, be promoted. And he
is no Christian, who is otherwise minded. A principle of grace is acted on God,
under the endearing character, of the God, of all grace; and that influences
them to serve him acceptably with
reverence and godly fear. Blessed be God!
Some can attest, from their own happy experience, that a
sense of pardon, peace, and eternal redemption, being obtained and secured by
the sacrifice of Christ, engages to a free, gracious, and spiritual obedience of
all God’s command and unto a holy reverence of his infinite majesty; let others
reproach the doctrine of free and full pardon of sin through the blood of the
Son of God, as they please.
Again, this is to be done with
trembling, not with a
dreadful panic, which throws
the mind into confusion, and,
therefore, is not productive of an
orderly, becoming
obedience; but with suitable awe, and proper humility, considering in whose view
we are, to whom we are accountable, and whose glory is concerned in all our
actions; viz. God, who is
of purer eyes than to behold iniquity;
in whose sight the heavens are not
clean, and who charges his
angels with folly. Some object to an inspired phrase—serve
the Lord with fear, and rejoice
with trembling—as improper,
strange,
and uncouth: but it is a
certain truth, that such have not a suitable apprehension of the majesty of God,
who can persuade themselves to think, that the
deepest humility, the
greatest self-abasement, and
the highest reverence, are
inconsistent with spiritual peace, and the
largest measure of holy joy in
God, that Christians are at any seasons favored with. Some will tell you, and
tell truly, that they never have been possessed with such an awe of God, as when
they have enjoyed clear prospects, by faith, of the glorious display of the
divine perfections in the contrivance and accomplishment of the salvation of
poor sinners by Jesus Christ. They know. That the greatest indignation against
sin, self-loathing and abhorrence on account of it, and
trembling in the divine
presence, not only consist with, but also are always produced and cherished in
the saints, by the fullest persuasion, their souls can be blessed with, of an
interest in pardon, peace, and all spiritual blessings.
The contrary opinion is a
sad evidence of an
unacquaintedness with a holy, spiritual experience of the glory, sweetness, and
power of real religion, in the
minds of those, by whom it is embraced; let their convictions of sin, dread of
wrath, and their concern to escape infernal torments, be what they may. A
reverence of God’s infinite greatness, abasement under a sense of his immense
purity, and trembling at the thought of his peerless and incomprehensible
majesty, perfectly consist with the highest degree of joy, which our minds can
possibly posses, under the consideration of an everlasting interest in him, as a
reconciled God and Father, through the glorious Mediator, Jesus Christ. If these
things are duly considered, we shall see, that there is no reason to complain of
the evangelical revelation, as what lessens the compass of our duty: the truth
is, it enlarges it, not by additional precepts, as new law, but as it is a
farther discovery of God in the perfections of his nature; which discovery
heightens and increases our duty, by virtue of the authority of the moral law,
which is an eternal standard and rule of righteousness unto men.
II. An important truth is asserted to enforce the exhortation, and to encourage
the saints in their attendance unto it, “for
it is God which worketh in you,
both to will and to do, of his
good pleasure.”
1st. Believers are subjects of a divine operation;
they are under an immediate, positive influence of God.
This is clearly expressed, in various phrases, in the scripture.
You
hath he quickened. For we are
the workmanship of God, created
in Christ Jesus unto good works. Who
hath begotten us again to a lively hope. Who
were born, not of blood,
nor of the will of the flesh,
nor of the will of man,
but of God. Therefore,
with loving kindness have I drawn thee.
No man can come to me,
except the Father,
which hath sent me,
draw him. God,
who commanded the light to shine out
of darkness, hath shined in our
hearts: hath given us an
understanding to know him that is true. Unto
you it is given to know the mysteries of the kingdom. And
hast revealed them to babes. Every
man, therefore,
that hath heard,
and hath learned of the Father,
cometh unto me. They
shall be all taught of God. These expressions, and abundance more
which might be produced, are a full evidence, that God in an
immediate and
positive manner operates upon
the minds of men, to make them holy and spiritual, and to excite and stir up the
Christian unto spiritual acts. This influence must be of efficacy unto the
production of the effect therein intended: for, if
God will work,
who shall let? God either
designs to make men holy by his gracious operations upon them, or he does not.
If not, then what is his end in those operations? If any man can, let him
declare the divine intention therein. If he really purposes to make them holy,
in order to their eternal salvation, by his gracious operations on them, the
effect intended must certainly be produced, except God is unable to accomplish
his own designs, or operates in such a manner only, as he knows will be
ineffectual. If the former is supposed, then the power of God is not equal to
his goodness and mercy, or it is not infinite, as his grace is; and it must be
concluded, that he wills, and endeavors to do, what is beyond the extent of his
capacity; which is a most absurd
imagination. If the latter is supposed, then God disappoints himself of
his own end in working, because he wills not to operate in such a manner, as
would secure it; which is not less
absurd than the former supposition. And, therefore, it is impossible but
that the gracious influence of God upon men, to regenerate and sanctify them,
must be effectual thereunto.
The sanctification of a sinner
includes in it a holy principle, and the exercise of that principle. That God is
able to excite a holy principle into act, when it hath existence in the human
mind, is, I suppose, what none will scruple: the only things, therefore, which
can be questioned, relating to this matter, are, whether God is capable of
creating such a principle, or whether it becomes him to give existence unto such
a principle, in the minds of men, or whether the nature of the human mind will
admit of it. All allow, that it is not impossible to the human mind to become
the subject of good habits; and the generality of men suppose, that it is
capable of acquiring such habits with divine help. Cannot God then, by an act of
his all-powerful grace, give being to what is possible to be? Doubtless he can.
And, since this is a good work, it is not unbecoming God to exert his power unto
its production. Nor is the nature of the human mind such, as not to allow of
that work upon it; for it offers no violence to the will, because there is no
reference had unto it, in this influence upon the mind, in order to its consent,
or refusal: and, consequently, such a creating act of God may be put forth on
the human mind, as infallibly and immediately is productive of a holy, spiritual
principle therein, without the least abridgment of the natural freedom of the
will. And, when such a principle is produced in the heart, a divine influence
upon it, to excite it unto acts, can’t reasonably be thought destructive of its
free agency; because that is no more than stirring up the will unto such
volitions and acts, as are agreeable to it, being thus truly sanctified by the
grace of God. And, therefore, it is a just and reasonable conclusion, that God
never fails of making men holy, when he operates upon them by his grace with
that view. To doubt hereof, is to question his capacity, or his will, to bring
to pass that, wherein his glory is more concerned than in any other work of his.
Besides, the Greek word
signifies to work in an effectual manner, (energwn),
or with power and energy. And as to what is objected, from the use of it to
express the influence of Satan upon the minds of unbelievers—the
spirit that now worketh (energountov)
in the children of disobedience—it
is of no weight at all; for, though the devil is not able to accomplish the
utmost of what he wishes to effect, even when he exerts all his force, that is
no reason to think, that God doth not assuredly and infallibly execute his
purposes of grace, when he powerfully works to that end. The energy expressed,
or implied, when attributed to acts of a finite power, may not in all instances
be effectual; but it don’t follow, that that energy in divine operations is
insufficient to bring about the end intended.
The Philippians
were already regenerated, as was before observed; and, therefore, the
work of regeneration was not now to be wrought in them. And, with respect unto
that work, we may observe, that it is an
habitual disposition unto
holiness, as the depravity of our nature is an habitual disposition unto evil:
so that the will is habitually inclined to what is good according to the
regenerate part, as it is habitually inclined to sin according to the
unregenerate part. God’s disposing the will to holiness, by regenerating grace,
is here included; but I think, that his influence upon it, to produce holy
volitions and acts, is principally intended. Until the human mind is the subject
of this habitual disposition to holiness, it is
absolutely impossible to raise
in it any holy, spiritual desires, by the most
striking and
rational considerations, which
can be represented and set before it, of the evil nature of sin, and its
dreadful consequences, of the excellency of holiness, and of
the substantial. Good, or
happiness, which consists in the intelligent creature’s conformity to the will
of God, and in the enjoyment of a sense of his favor. Some will say, this is
exceedingly strange indeed! What! Is reason lost? Are men irrational, and
utterly sunk into brutality?
Answ.
No: their nature is rational, and ever will be; but it is the subject of an
infatuation and
madness, in relation unto
spiritual things, which is incurable
without the grace of God. That, opposition to God, and the choice of evil
are unreasonable, is
undoubtedly a truth; but an apostate intelligent creature will never be
disengaged from that opposition, and withdrawn from that choice, by any
reasoning, however just and forcible it is. Good men, I think, must be convinced
that this is fact from their own experience; though sometimes they may express
themselves, in expostulations with
sinners, in such a manner, as supposes the contrary. We are not to
conclude, from the reasonableness of duty, upon the inclination and power of
corrupted reason to comply it, even when it is represented in the best light any
man is capable of doing it. If the actual infliction of punishment for sin
changes not the natural disposition of a sinner, (than which nothing is more
true) there is no reason to think, that threatenings of penalty, when pressed in
the closest manner on the consciences of men, will ever alter the corrupt bias
of their depraved will. If it is a real fact, that the human mind is
alienated from the life of God,
and is enmity against him, then
not the most affecting representations of eternal felicity, which consists in
the enjoyment of him, the origin of all blessedness, will prevail with it unto a
choice of God. And that this is really the care, both Scripture and experience
testify, beyond all modest and reasonable contradiction. Hence we must conclude,
that a disposition or habitual inclination to holiness is not, cannot be,
acquired, even with divine help; but that it is a
supernatural effect, which is
solely produced by the infinite power of God; and that no acts of an holy,
spiritual nature, can spring up in the human mind, before such a disposition is
created therein. And, therefore, God is the alone Author of all holy volitions
and acts in men. In regeneration he gives existence to a disposition, which is
the root and spring of all obedient
acts to his holy will: that is the holiness of the human will radically;
and good volitions arising from it, as it is sanctified and influenced by divine
grace, are its holiness actually.
2dly. The necessity of a gracious and heavenly
influence upon the will of a Christian, to draw it forth into acts of holy
obedience, will appear, if we consider, that he is the subject of a law of sin.
None who are subjects of grace, I dare to say, will scruple to grant, that sin
dwells in them. All, who are spirit,
know themselves to be flesh
also. There is the old man, as
well as the new man, in all the
saints. The heart of every believer hath in it a fountain, which is corrupt, as
well as a spring and source of purity. Nor is this bitter fountain sweetened by
grace. Its nature is as vile,
impure, and
deadly, as ever. Neither are
the acting’s of the mind, according to this corrupt and evil principle, of a
nature different from what they were, before that principle of grace was infused
into the soul. All its imaginations are evil, and only evil, continually. The
thoughts which spring up in the mind from it are
disorderly,
vain, and
wholly unspiritual.
Its volitions likewise are of a sinful nature. The objects
it pursues are carnal,
vain,
and pernicious. The tendencies
of the affections, as under its influence, are unto [them],
unprofitable,
light, and attended with
baneful effects, to the better
part. And the old man is ever ready for action; he is at no time unprepared for
that service wherein he is engaged. Nor does the mind tire and wax weary in
sinful gratifications. So far is it from that, that its desires after what is
evil are enlarged, by those gratifications. The power, deceitfulness, treachery,
and violence of the law of sin, in the minds of the saints, are
wonderful,
terrifying, and
extremely dangerous. As far as
indwelling sin acts its part, so far is the gracious principle interrupted and
impeded in its exercise: for, as far as the mind is under the influence of the
old man, so far it is prevented from acting under the direction of the new man.
There contrary principles may and do inhabit in the same breast but the will
can’t be determined in its volitions at the same time by each principle. If it
makes a choice agreeable to the flesh, it cannot, at that season, and in those
instances, determine itself on the side of the spiritual part. Now, if we take
these things into due consideration, with much more that might be observed
concerning the corrupt part of the believer, surely we must be convinced, that a
divine influence is absolutely necessary unto the will’s closing with a
spiritual good, presented to it, even where it hath an habitual inclination
thereunto; because the counteracting of lust are great hindrances, and
impediments to the acting’s of grace in the soul.
Farther, nothing more is required to the acting of the flesh
in a believer, than the preservation of the mind in a state of being and
activity; but the spirit in a Christian, with relation unto its actual exercise,
is dependent on the influence of that grace, which gave it existence. Saints can
act in a sinful manner, without any operation upon them to elicit and draw forth
their corrupt inclinations; but they are not able to act in a holy, spiritual
sort, unless that gracious principle in them is drawn forth into exercise by
influence upon it from above. If divine power supports but the depraved mind in
being, it can act in an unlawful manner of itself; but supporting in existence
the spiritual principle is not the only thing required unto the exertion of
itself. The flesh in all its motions acts without any positive influence upon it
from God; but the spirit is dependent on his aid, assistance, and gracious
influence in its actual exercise. Such who are sanctified can think of and chose
what is evil of themselves; but they are not sufficient of themselves, as of
themselves, to think anything that is good and holy. And, therefore, all holy
thoughts, all holy desires, and heavenly motions in their hearts, owe their
actual rise, unto the influence of the grace of God upon their spiritual part,
which, as to its exercise, is dependent on that influence, as, with respect to
its continuance in existence, it is dependent on a constant influx of divine
power to support it. The latter is common to it with all created beings: the
former hath a specialty in it, agreeable unto its special and peculiar nature.
Natural being is derived from God, as the author of nature; and an influence
from him, as such, is sufficient to its acts: but a spiritual being is derived
from him, as the God of all grace; and the influences of his grace are necessary
unto the acts of that being.
3dly.
It is by virtue of
a divine influence that a Christian performs what his spiritual part wills to
do. The volitions of the gracious principle are always pure, spiritual, and
holy; for, such as that principle is in its nature, such are all the acts of the
mind springing from it. As the corrupt part is an inclination to evil, so grace
is an inclination to holiness: and it is, in its actual exercise, a will to
universal purity, or a desire to yield a perfect and uninterrupted obedience to
the will of God. Unholy desires naturally arise from the flesh; and it is
capable of pursuing and acting what it chooses; yea, many times it is with great
difficulty, that it is prevented proceeding in a sinful pursuit. But the
regenerate part being dependent on an external influence in its actual exercise,
it is incapable of reiterated acts of holiness, without the favor of a heavenly
influence upon it is continued to maintain its exercise. And, as the flesh is
constantly counter-acting the spirit in a believer, he is often prevented [from]
doing what he chooses to do through that opposition from his corrupt part. O!
How many delightful, sweet, and spiritual meditations are quite marred, and
broke off, by the contrary acting’s of the carnal part! In what a sad manner
does the mind of a poor believer many times change from a holy, heavenly frame,
in solemn duties, into a carnal, cold, wandering, and careless one! How soon is
the mind diverted from converting, with the most glorious objects, which fill it
with joy and complacency, by the presentation of some worthless and vain object,
through the strength of corruption, and the weakness of grace, in itself these
things give a full conviction to the saints of the necessity of gracious and
constant supplies of spiritual strength from God, to enable them unto a uniform,
holy, and continued obedience to his righteous precepts. To
will is sometimes present with
them; but how to perform what
is good they find not. And, therefore, they resolve to
go in the strength of the Lord,
and to be strong in the grace,
which is in Christ Jesus, not
depending on their innate ability; for they are sensible, that what they are: as
to spirituality and holiness, both in principle and acts, they are
by the grace of God; that it is
not they who live,
but Christ liveth in them, as
they are Christians; and that whatever is done by them in a holy obedience, it
is not they that do it, but the grace
of God, which is with them.
They are most free to acknowledge, that they are nothing, and that without
Christ they can do nothing;
that they are unable to think a good thought, to raise any holy desires in their
minds, and are incapable performing any duty in a holy, acceptable manner,
without supplies of grace from Christ, their head of life, and influence,
who filleth all in all. They
know, that all they do without him is
nothing; that there is no more of
spirituality and
real holiness in any of their
meditations, prayers, or other duties they perform, than what they are filled
with from him, the fountain of all their life and purity.
Hence we may see what
a foolish, as well as evil
thing spiritual pride is. What ground can we have of self commendation and
applause, who have no more of holiness, either as to principle or acts, than
what is derived from the fountain of free grace, and unto which we are
influenced by the Spirit of Christ? And from hence we may safely collect, that
we are real saints, if there is anything of true holiness in our hearts, though
we may have much occasion of sorrow, humiliation, and self-abasement, on account
of indwelling corruption: but let not that prevent us giving thanks to God, for
making us meet to be partakers of the inheritance of the saints in light. Let us
also be encouraged to hope, yea, firmly to believe, while we are struggling with
our strong, raging, and furious lusts, that God will take care of our better
part, and perfect what concerns us:
he certainly intends to give us glory, if he hath given us grace. This surely is
also sufficient to convince us, that salvation is not
properly conditional.
The
experience of every Christian is an evidence thereof in itself; though some, for
want of due attention to it, may endeavor to maintain that it is.
4thly.
God works in a
gracious manner upon the minds of men, of his good pleasure.
1.
The implantation of
the spiritual principle in regeneration is of the free and sovereign favor of
God. Nothing in them could induce him to it; for their nature is wholly corrupt,
and their conduct is one continued act of rebellion against him, until that
principle is created in them. They are under the dominion of sin, and entirely
engaged in serving of lusts, either of a sensitive intellectual kind, before
this good work is begun in them.
And, therefore, grace communicated in regeneration is what
springs from goodness, sovereign, free, and entirely unmerited. There was
nothing more in the subjects of this work, than a mere natural capacity to
receive grace from God; which the greatest sinners upon earth are capable of.
There was no congruity to grace in the disposition and temper of our minds,
moving unto the communication of it. The most we can say of ourselves is, that
our souls, as they are of a rational nature, were subjects capable of being thus
wrought upon by God, the Father of spirits. And, therefore, this was an act of
pure mercy and grace to beget us again to a lively hope by the resurrection of
Christ from the dead. As we are fared, so we are called with an holy calling,
not according to our works, but according to God’s purpose and grace. That is
the sole cause of it, without
any motive in us. And it is a glorious instance of rich mercy, that we were
quickened, when dead in trespasses and sins. It is a fruit of love to our
persons, yea, of great and infinite love in the heart of God towards us, when we
were altogether unlovely, and the subjects of nothing but what rendered us
hateful and
abominable. His grace was
exceeding abundant with faith and love, which is in Christ Jesus. Divine love to
our persons was prior to, and
is the cause of, all in us that is good and pleasing to God. No other reason can
be assigned, why God formed us for himself, that we might show forth his praise,
but his own rich grace. He had mercy on us, because he would have mercy, and for
no other reason whatever. Let us, therefore, give him all the glory, and say
always, not unto us, O Lord, not unto us, unto thy name give glory. We had no
more concern in this gracious work upon our hearts, than our lusts have in the
cherishing and improvement of this holy principle, to which they are entirely
contrary in nature, and in all instances, more or less, oppose its acting’s.
2.
Influence upon this
principle, to preserve its being, and draw it forth into act, is of God’s good
pleasure. As we were brought into a state of grace by sovereign kindness and
mercy, so we are upheld in that state by the same cause. This is the solid basis
of our security. If we consider our many imperfections; if we consider our
numerous and great provocations, through the power of sin in us, and the force
of temptations without us; if we consider how little we honor God, and how much
we dishonor him by unbelief, pride, covetousness, and a fondness for things that
perish in the using; if we consider, that we are regardless too often, not only
of God and his glory, but also of our own best interest, (which we always are,
when we neglect to glorify our heavenly Father by a humble, close, and spiritual
walk with him); if we consider that in nothing we can be profitable to God, when
we are most holy in our dispositions and behavior; I say, if we consider these
things, surely we cannot but fully be convinced, that divine good-will and favor
is the cause of the preservations of our persons in a state of grace, and of the
animating and reviving of our graces, faith, hope, love, and all others, unto
the unspeakable joy of our souls. Now, what enforcement may this important truth
give unto the exhortation before considered? If it is God who works in us, in
the acting’s of all our graces, and in our spiritual performance of all duties,
what fear, reverence, and holy awe, ought ever to possess our minds in our acts
of Christian obedience! God dwells in our hearts, not as an unconcerned
spectator of the part we act but as an exact observer of our thoughts,
volitions, pleasures, and of all the tendencies of our affections: and,
therefore, how watchful, holy, humble, and spiritual, ought we ever to be, in
walking before him! Again, what encouragement does this precious truth afford to
our faith and hope! Though we are conscious to ourselves of the greatest
unworthiness, which might provoke God finally to withdraw from and leave us, we
may conclude upon it, that he will not so do, since all his benign and salutary
influences are effects of his good pleasure, that is a never-changing cause:
and, consequently, what effects soever depend on that cause will assuredly
continue to be. Infinite grace, which gave us life, when we were dead in sin,
will certainly maintain, revive, and perfect that living principle in a life of
eternal glory, whereunto the God of all grace hath called us.
