Chapter IX: Part 9

_Thirdly_, I shall consider the ineffectualness, danger,
absurdity, and uneasiness which attends those who are
but almost christians; and then conclude with a general
exhortation, to set all upon striving not only to be almost,
but altogether christians.

I. And, _First_, I am to consider what is meant by an almost christian.

An almost christian, if we consider him in respect to his duty to GOD, is one that halts between two opinions; that wavers between CHRIST and the world; that would reconcile GOD and _Mammon_, light and darkness, CHRIST and _Belial_. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that “GOD’s will may be done on earth, as it is in heaven.” But notwithstanding, he is very partial in his obedience, and fondly hopes that GOD will not be extreme to mark every thing that he wilfully does amiss; though an inspired apostle has told him, that “he who offends in one point is guilty of all.” But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like _Pharaoh_’s lean kine, he is never the better, but rather the worse for them.

If you consider him in respect to his neighbour, he is one that is strictly just to all; but then this does not proceed from any love to GOD or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that “the unprofitable servant was cast into outer darkness,” and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, cloathing the naked, and relieving the ♦hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that JESUS CHRIST, in the 25th chapter of St. _Matthew_, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, “When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left-hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye cloathed me not; sick and in prison, and ye visited me not. Then shall they also say, LORD, when saw we thee an hungred, or a-thirst, or a stranger, or naked, or sick, of in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment.” I thought proper to give you this whole passage of scripture at large, because our Saviour lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of christians, one should be tempted to think there were no such verses in the Bible.

♦ “hungary” replaced with “hungry”

But to proceed in the character of an _almost christian_: If we consider him in respect of himself; as we said he was strictly honest to his neighbour, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love. It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of GOD, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no _christian self-denial_. He cannot think our Saviour to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of GOD: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil’s part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that “he suffers not himself to enter into the kingdom of GOD, and those that are entering in he hinders.”

Thus lives the almost christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, too near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves “to be not only almost, but altogether christians.”

II. I proceed to the second general thing proposed; to consider the reasons why so many are no more than almost christians.

1. And the first reason I shall mention is, because so many set out with false notions of religion; though they live in a christian country, yet they know not what christianity is. This perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion; more in morality; most in a round of duties, and a model of performances; and few, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of JESUS CHRIST, an union of the soul with GOD; which the apostle expresses by saying, “He that is joined to the LORD is one spirit.” Hence it happens, that so many, even of the most knowing professors, when you come to converse with them concerning the essence, the life, the soul of religion, I mean our new birth in JESUS CHRIST, confess themselves quite ignorant of the matter, and cry out with _Nicodemus_, “How can this thing be?” And no wonder then, that so many are only almost christians, when so many know not what christianity is: no marvel, that so many take up with the form, when they are quite strangers to the power of godliness; or content themselves with the shadow, when they know so little about the substance of it. And this is one cause why so many are almost, and so few are altogether christians.

2. A second reason that may be assigned why so many are no more than almost christians, is a servile fear of man: multitudes there are and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come; yet out of a base sinful fear of being counted singular, or contemned by men, have suffered all those good impressions to wear off. It is true, they have some esteem for JESUS CHRIST; but then, like _Nicodemus_, they would come to him only by night: they are willing to serve him; but then they would do it secretly, for fear of the _Jews_: they have a mind to see JESUS, but then they cannot come to him because of the press, and for fear of being laughed at, and ridiculed by these with whom they used to sit at meat. But well did our Saviour prophesy of such persons, “How can ye love me, who receive honour one of another?” Alas! have they never read, that “the friendship of this world is enmity with GOD;” and that our LORD himself has threatened, “Whosoever shall be ashamed of me or of my words, in this wicked and adulterous generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father and of his holy angels?” No wonder that so many are no more than almost christians, since so many “love the praise of men more than the honour which cometh of GOD.”

3. A third reason why so many are no more than almost christians, is a reigning love of money. This was the pitiable case of that forward young man in the gospel, who came running to our blessed LORD, and kneeling before him, enquired “what he must do to inherit eternal life;” to whom our blessed Master replied, “Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal:” To which the young man replied, “All these have I kept from my youth.” But when our LORD proceeded to tell him, “Yet lackest thou one thing; Go sell all that thou hast, and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great possessions!” Poor youth! he had a good mind to be a christian, and to inherit eternal life, but thought it too dear, if it could be purchased at no less an expence than of his estate! And thus many, both young and old, now-a-days, come running to worship our blessed LORD in public, and kneel before him in private, and enquire at his gospel, what they must do to inherit eternal life: but when they find they must renounce the self-enjoyment of riches, and forsake all in affection to follow him, they cry, “The LORD pardon us in this thing! We pray thee, have us excused.”

But is heaven so small a trifle in men’s esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to deserve the temporary renunciation of a few transitory riches? Surely it is. But however inconsistent such a behaviour may be, this inordinate love of money is too evidently the common and fatal cause, why so many are no more than almost christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause why so many are no more than almost christians. Thousands and ten thousands there are, who despise riches, and would willingly be true disciples of JESUS CHRIST, if parting with their money would make them so; but when they are told that our blessed LORD has said, “Whosoever will come after him must deny himself;” like the pitiable young man before-mentioned, “they go away sorrowful:” for they have too great a love for sensual pleasures. They will perhaps send for the ministers of CHRIST, as _Herod_ did for _John_, and hear them gladly: but touch them in their _Herodias_, tell them they must part with such or such a darling pleasure; and with wicked _Ahab_ they cry out, “Hast thou found us, O our enemy?” Tell them of the necessity of mortification and self-denial, and it is as difficult for them to hear, as if you was to bid them “cut off a right-hand, or pluck out a right-eye.” They cannot think our blessed LORD requires so much at their hands, though an inspired apostle has commanded us to “mortify our members which are upon earth.” And who himself, even after he had converted thousands, and was very near arrived to the end of his race, yet professed that it was his daily practice to “keep under his body, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away!”

But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us, we may go to heaven without offering violence to our sensual appetites; and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether christians.

5. The fifth and last reason I shall assign why so many are only almost christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere christian has met with, to weep and wail over numbers of promising converts, who seemingly began in the Spirit, but after a while fell away, and basely ended in the flesh; and this not for want of right notions in religion, nor out of a servile fear of man, nor from the love of money, or of sensual pleasure, but through an instability and fickleness of temper. They looked upon religion merely for novelty, as something which pleased them for a while; but after their curiosity was satisfied, they laid it aside again: like the young man that came to see JESUS with a linen cloth about his naked body, they have followed him for a season, but when temptations came to take hold on them, for want of a little more resolution, they have been stripped of all their good intentions, and fled away naked. They at first, like a tree planted by the water-side, grew up and flourished for a while; but having no root in themselves, no inward principle of holiness and piety, like _Jonah_’s gourd, they were soon dried up and withered. Their good intentions are too like the violent motions of the animal spirits of a body newly beheaded, which, though impetuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they expected, through an unsteadiness of temper, they have made an eternal halt, and so “returned like the dog to his vomit, or like the sow that was washed to her wallowing in the mire!”

But I tremble to pronounce the fate of such unstable professors, who having put their hands to the plough, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, “if any man draw back, my soul shall have no pleasure in him:” And again, “It is impossible (that is, exceeding difficult at least) for those that have been once enlightened, and have tasted of the heavenly gift, and the powers of the world to come, if they should fall away, to be renewed again unto repentance.” But notwithstanding the gospel is so severe against apostates, yet many that begun well, through a fickleness of temper, (O that none of us here present may ever be such) have been by this means of the number of those that turn back unto perdition. And this is the fifth, and the last reason I shall give, why so many are only almost, and not altogether christians.

III. Proceed we now to the third general thing proposed, namely, to consider the folly of being no more than an almost christian.

1. And the _first_ proof I shall give of the folly of such a proceeding is, that it is ineffectual to salvation. It is true, such men are almost good; but almost to hit the mark, is really to miss it. GOD requires us “to love him with all our hearts, with all our souls, and with all our strength.” He loves us too well to admit any rival; because, so far as our hearts are empty of GOD, so far must they be unhappy. The devil, indeed, like the false mother that came before _Solomon_, would have our hearts divided, as she would have had the child; but GOD, like the true mother, will have all or none. “My Son, give me thy heart,” thy whole heart, is the general call to all: and if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but GOD at the great day will strike them dead, (as he did _Ananias_ and _Sapphira_ by the mouth of his servant _Peter_) for pretending to offer him all their hearts, when they keep back from him the greatest part. They may perhaps impose upon their fellow-creatures for a while; but he that enabled _Elijah_ to cry out, “Come in thou wife of _Jeroboam_,” when she came disguised to enquire about her sick son, will also discover them through their most artful dissimulations; and if their hearts are not wholly with him, appoint them their portion with hypocrites and unbelievers.

2. But, _secondly_, What renders an half-way-piety more inexcusable is, that it is not only insufficient to our own salvation, but also very prejudicial to that of others.

An almost christian is one of the most hurtful creatures in the world: he is a wolf in sheep’s cloathing: he is one of those false prophets, our blessed LORD bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, “enter not into the kingdom of GOD themselves, and those that are entering in they hinder.” These, these are the men that turn the world into a lukewarm _Laodicean_ spirit; that hang out false lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they who are greater enemies to the cross of CHRIST, than infidels themselves: for of an unbeliever every one will be aware; but an almost christian, through his subtle hypocrisy, draws away many after him; and therefore must expect to receive the greater damnation.

3. But, _thirdly_, As it is most prejudicial to ourselves and hurtful to others, so it is the greatest instance of ingratitude we can express towards our LORD and Master JESUS CHRIST. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? O how can we say we love him, when our hearts are not wholly with him? How can we call him our Saviour, when we will not endeavour sincerely to approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave afterwards to grow rebellious, or deny giving us but half his service; how, how should we exclaim against his base ingratitude! And yet this base ungrateful slave thou art, O man, who acknowledgest thyself to be redeemed from infinite unavoidable misery and punishment by the death of JESUS CHRIST, and yet wilt not give thyself wholly to him. But shall we deal with GOD our Maker in a manner we would not be dealt with by a man like ourselves? GOD forbid! No. Suffer me, therefore,

To add a word or two of exhortation to you, to excite you to be not only almost, but altogether christians. O let us scorn all base and treacherous treatment of our King and Saviour, of our GOD and Creator. Let us not take some pains all our lives to go to heaven, and yet plunge ourselves into hell at last. Let us give to GOD our whole hearts, and no longer halt between two opinions: if the world be GOD, let us serve that; if pleasure be a GOD, let us serve that; but if the LORD he be GOD, let us, O let us serve him alone. Alas! why, why should we stand out any longer? Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and the devil, which, like so many spiritual chains, bind down our souls, and hinder them from flying up to GOD. Alas! what are we afraid of? Is not GOD able to reward our entire obedience? If he is, as the almost christian’s lame way of serving him, seems to grant, why then will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther, will render you miserable and uneasy? Alas! this, my brethren, is delusion all over: for what is it but this _half piety_, this wavering between GOD and the world, that makes so many, that are seemingly well disposed, such utter strangers to the comforts of religion? They chuse just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion. Whereas on the contrary, would they sincerely leave all in affection, and give their hearts wholly to GOD, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of GOD, which even in this life passes all understanding, and which they were entire strangers to before. It is true, if we will devote ourselves entirely to GOD, we must meet with contempt; but then it is because contempt is necessary to heal our pride. We must renounce some sensual pleasures, but then it is because those unfit us for spiritual ones, which are infinitely better. We must renounce the love of the world; but then it is that we may be filled with the love of GOD: and when that has once enlarged our hearts, we shall, like _Jacob_ when he served for his beloved _Rachel_, think nothing too difficult to undergo, no hardships too tedious to endure, because of the love we shall then have for our dear Redeemer. Thus easy, thus delightful will be the ways of GOD even in this life: but when once we throw off these bodies, and our souls are filled with all the fulness of GOD, O! what heart can conceive, what tongue can express, with what unspeakable joy and consolation shall we then look back on our past sincere and hearty services. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not, we shall be ashamed that we did no more; and blush we were so backward to give up all to GOD; when he intended hereafter to give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying GOD. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of GOD. O! do but always think and act thus, and you will no longer be labouring to compound matters between GOD and the world; but, on the contrary, be daily endeavouring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that GOD, in whose presence there is fulness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen!

SERMON XLIV.

CHRIST the Believer’s Wisdom, Righteousness,
Sanctification, and Redemption.

1 CORINTHIANS i. 30.

_But of him are ye in CHRIST JESUS, who of GOD is made unto us,
wisdom, righteousness, sanctification, and redemption._

OF all the verses in the book of GOD, this which I have now read to you, is, I believe, one of the most comprehensive: What glad tidings does it bring to believers! what precious privileges are they herein invested with! how are they here led to the fountain of them all, I mean, the love, the everlasting love of GOD the Father! “Of him are ye in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, sanctification, and redemption.”

Without referring you to the context, I shall from the words,

_First_, Point out to you the fountain, from which all those
blessings flow, that the elect of GOD partake of in JESUS
CHRIST, “who of GOD is made unto us.” And,

_Secondly_, I shall consider what these blessings are, “wisdom,
righteousness, sanctification, and redemption.”

_First_, I would point out to you the fountain from which all those blessings flow, that the elect of GOD partake of in JESUS, “who of GOD is made unto us,” the Father, he it is who is spoken of here. Not as though JESUS CHRIST was not GOD also; but GOD the Father is the fountain of the Deity; and, if we consider JESUS CHRIST acting as Mediator, GOD the Father is greater than he; there was an eternal contract between the Father and the Son: “I have made a covenant with my chosen, and I have sworn unto _David_ my servant;” now _David_ was a type of CHRIST, with whom the Father made a covenant, that if he would obey and suffer, and make himself a sacrifice for sin, he should “see his seed, he should prolong his days, and the pleasure of the LORD should prosper in his hands.” This compact our LORD refers to, in that glorious prayer recorded in the 17th chapter of _John_; and therefore he prays for, or rather demands with a full assurance, all that were given to him by the Father: “Father, I will that they also whom thou hast given me, be with me where I am.” For this same reason the apostle breaks out into praises of GOD, even the Father of our LORD JESUS CHRIST; for he loved the elect with an everlasting love, or, as our LORD expresses it, “before the foundation of the world;” and therefore, to shew them to whom they were beholden for their salvation, our LORD, in the 25th of _Matthew_, represents himself, saying, “Come, ye blessed children of my Father, receive the kingdom prepared for you from the foundation of the world.” And thus, in reply to the mother of _Zebedee_’s children, he says, “It is not mine to give, but it shall be given to them, for whom it is prepared, of the Father.” The apostle therefore, when here speaking of the christian’s privileges, lest they should sacrifice to their own drag, or think their salvation was owing to their own faithfulness, or improvement of their own free-will, reminds them to look back on the everlasting love of GOD the Father; “who of GOD is made unto us, &c.”

Would to GOD, this point of doctrine was considered more, and people were more studious of the covenant of redemption between the Father and the Son! we should not then have so much disputing against the doctrine of election, or hear it condemned (even by good men) as a doctrine of devils. For my own part, I cannot see how true humbleness of mind can be attained without a knowledge of it; and though I will not say, that every one who denies election is a bad man, yet I will say, with that sweet singer, Mr. _Trail_, it is a very bad sign: such a one, whoever he be, I think cannot truly know himself: for, if we deny election, we must, partly at least, glory in ourselves; but our redemption is so ordered, that no flesh should glory in the divine presence; and hence it is, that the pride of man opposes this doctrine, because according to this doctrine, and no other, “he that glories, must glory only in the LORD.” But what shall I say? Election is a mystery that shines with such resplendent brightness, that, to make use of the words of one who has drank deeply of electing love, it dazzles the weak eyes even of some of GOD’s dear children; however, though they know it not, all the blessings they receive, all the privileges they do or will enjoy, through JESUS CHRIST, flow from the everlasting love of GOD the Father: “But of him are you in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, sanctification, and redemption.”

_Secondly_, I come to shew what these blessings are, which are here, through CHRIST, made over to the elect. And

1. _First_, CHRIST is made to them _wisdom_; but wherein does true wisdom consist? Was I to ask some of you, perhaps you would say, in indulging the lust of the flesh, and saying to your souls, eat, drink, and be merry; but this is only the wisdom of brutes; they have as good a gust and relish for sensual pleasures, as the greatest epicure on earth. Others would tell me, true wisdom consisted in adding house to house, and field to field, and calling lands after their own names; but this cannot be true wisdom; for riches often take to themselves wings, and fly away, like an eagle towards heaven. Even wisdom itself assures us, “that a man’s life doth not consist in the abundance of the things which he possesses;” vanity, vanity, all these things are vanity; for, if riches leave not the owner, the owners must soon leave them; “for rich men must also die, and leave their riches for others;” their riches cannot procure them redemption from the grave, whither we are all hastening apace.

But perhaps you despise riches and pleasure, and therefore place wisdom in the knowledge of books: but it is possible for you to tell the numbers of the stars, and call them all by their names, and yet be mere fools; learned men are not always wise; nay, our common learning, so much cried up, makes men only so many accomplished fools; to keep you therefore no longer in suspense, and withal to humble you, I will send you to an heathen to school, to learn what true wisdom is: “Know thyself,” was a saying of one of the wise men of _Greece_; this is certainly true wisdom, and this is that wisdom spoken of in the text, and which JESUS CHRIST is made to all elect sinners; they are made to know themselves, so as not to think more highly of themselves than they ought to think. Before they were darkness, now they are light in the LORD; and in that light they see their own darkness; they now bewail themselves as fallen creatures by nature, dead in trespasses and sins, sons and heirs of hell, and children of wrath; they now see that all their righteousnesses are but as filthy rags; that there is no health in their souls; that they are poor and miserable, blind and naked; and that there is no name given under heaven, whereby they can be saved, but that of JESUS CHRIST. They see the necessity of closing with a Saviour; and behold the wisdom of GOD in appointing him to be a Saviour; they are also made willing to accept of salvation upon our LORD’s own terms, and to receive him as their all in all: thus CHRIST is made to them wisdom.

2. _Secondly_, _Righteousness_. “Who of GOD is made unto us, wisdom, righteousness;” CHRIST’s whole personal righteousness is made over to, and accounted theirs. Being enabled to lay hold on CHRIST by faith, GOD the Father blots out their transgressions, as with a thick cloud; their sins, and their iniquities he remembers no more; they are made the righteousness of GOD in CHRIST JESUS, “who is the end of the law for righteousness to every one that believeth.” In one sense, GOD now sees no sin in them; the whole covenant of works is fulfilled in them; they are actually justified, acquitted, and looked upon as righteous in the sight of GOD; they are perfectly accepted in the beloved; they are compleat in him; the flaming sword of GOD’s wrath, which before moved every way, is now removed, and free access given to the tree of life; they are enabled to reach out the arm of faith, and pluck, and live for evermore. Hence it is that the apostle, under a sense of this blessed privilege, breaks out into this triumphant language; “It is CHRIST that justifies, who is he that condemns?” Does sin condemn? CHRIST’s righteousness delivers believers from the guilt of it: CHRIST is their Saviour, and is become a propitiation for their sins: who therefore shall lay any thing to the charge of GOD’s elect? Does the law condemn? By having CHRIST’s righteousness imputed to them, they are dead to the law, as a covenant of works; CHRIST has fulfilled it for them, and in their stead. Does death threaten them? they need not fear: the sting of death is sin, the strength of sin is the law; but GOD has given them the victory, by imputing to them the righteousness of the LORD JESUS.

And what a privilege is here! Well might the angels at the birth of CHRIST, say to the humble shepherds, “Behold, I bring you glad tidings of great joy;” unto you that believe in CHRIST, “a Saviour is born.” And well may angels rejoice at the conversion of poor sinners: for the LORD is their righteousness; they have peace with GOD, through faith in CHRIST’s blood, and shall never enter into condemnation. O believers! (for this discourse is intended in a special manner for you) lift up your heads; “Rejoice in the LORD always; again I say, rejoice.” CHRIST is made to you of GOD righteousness, what then should you fear? you are made the righteousness of GOD in him; you may be called, “The LORD our righteousness.” Of what then should you be afraid? what shall separate you henceforward, from the love of CHRIST? “shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No, I am persuaded, neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate you from the love of GOD, which is in CHRIST JESUS our LORD,” who of GOD is made unto you righteousness.

This is a glorious privilege, but this is only the beginning of the happiness of believers: For

3. _Thirdly_, CHRIST is not only made to them righteousness, but _sanctification_; by sanctification, I do not mean a bare hypocritical attendance on outward ordinances, though rightly-informed christians will think it their duty and privilege constantly to attend on all outward ordinances. Nor do I mean by sanctification, a bare outward reformation, and a few transient convictions, or a little legal sorrow; for all this an unsanctified man may have; but, by sanctification, I mean a total renovation of the whole man; by the righteousness of CHRIST, believers become legally, by sanctification they are made spiritually, alive; by one they are entitled to, by the other they are made meet for, glory. They are sanctified, therefore, throughout, in spirit, soul and body.

Their understandings, which were before dark, now become light in the LORD; and their wills, before contrary to, now become one with, the will of GOD: their affections are now set on things above; their memory is now filled with divine things; their natural consciences are now enlightened; their members, which were before instruments of uncleanness, and of iniquity unto iniquity, are now instruments of righteousness and true holiness; in short, they are new creatures; “old things are passed away, all things are become new,” in their hearts; sin has now no longer dominion over them; they are freed from the power, though not the indwelling and being, of it; they are holy both in heart and life, in all manner of conversation; they are made partakers of a divine nature; and from JESUS CHRIST, they receive grace for grace; and every grace that is in CHRIST, is copied and transcribed into their souls; they are transformed into his likeness; he is formed within them; they dwell in him, and he in them; they are led by the Spirit, and bring forth the fruits thereof; they know that CHRIST is their _Emmanuel_, GOD with and in them; they are living temples of the Holy Ghost. And therefore, being a holy habitation unto the LORD, the whole trinity dwells and walks in them; even here, they sit together with CHRIST in heavenly places, and are vitally united to him, their head, by a living faith; their Redeemer, their Maker, is their husband; they are flesh of his flesh, bone of his bone; they talk, they walk with him, as a man talketh and walketh with his friend; in short, they are one with CHRIST, even as JESUS CHRIST and the Father are one.

Thus is CHRIST made to believers sanctification. And O what a privilege is this! to be changed from beasts into saints, and from a devilish, to be made partakers of a divine nature; to be translated from the kingdom of Satan, into the kingdom of GOD’s dear Son! to put off the old man, which is corrupt, and to put on the new man, which is created after GOD, in righteousness and true holiness. O what an unspeakable blessing is this! I almost stand amazed at the contemplation thereof. Well might the apostle exhort believers to rejoice in the LORD; indeed they have reason always to rejoice, yea, to rejoice on a dying bed; for the kingdom of GOD is in them; they are changed from glory to glory, even by the Spirit of the LORD: well may this be a mystery to the natural, for it is a mystery even to the spiritual man himself, a mystery which he cannot fathom. Does it not often dazzle your eyes, O ye children of GOD, to look at your own brightness, when the candle of the LORD shines out, and your Redeemer lifts up the light of his blessed countenance upon your souls? Are not you astonished, when you feel the love of GOD shed abroad in your hearts, by the Holy Ghost, and GOD holds out the golden sceptre of his mercy, and bids you ask what you will, and it shall be given you? Does not that peace of GOD, which keeps and rules your hearts, surpass the utmost limits of your understandings? and is not the joy you feel unspeakable? is it not full of glory? I am persuaded it is; and in your secret communion, when the LORD’s love flows in upon your souls, you are as it were swallowed up in, or, to use the apostle’s phrase, “filled with all the fulness of GOD.” Are not you ready to cry out with _Solomon_, “And will the LORD, indeed, dwell thus with men!” How is it that we should be thus thy sons and daughters, O LORD GOD Almighty!

If you are children of GOD, and know what it is to have fellowship with the Father and the Son; if you walk by faith, and not by sight; I am assured this is frequently the language of your hearts.

But look forward, and see an unbounded prospect of eternal happiness lying before thee, O believer! what thou hast already received, are only the first-fruits, like the cluster of grapes brought out of the land of _Canaan_; only an earnest and pledge of yet infinitely better things to come: the harvest is to follow; thy grace is hereafter to be swallowed up in glory. Thy great _Joshua_, and merciful high Priest, shall administer an abundant entrance to thee into the land of promise, that rest which awaits the children of GOD: For CHRIST is not only made to believers, wisdom, righteousness, and sanctification, but also _redemption_.

But, before we enter upon the explanation and contemplation of this privilege,

_First_, Learn hence the great mistake of those writers, and clergy, who, notwithstanding they talk of sanctification and inward holiness (as indeed sometimes they do, though in a very loose and superficial manner) yet they generally make it the _cause_, whereas they should consider it as the _effect_, of our justification. “Of him are ye in CHRIST JESUS, who of GOD is made unto us, wisdom, righteousness, (and then) sanctification.” For CHRIST’s righteousness, or that which CHRIST has done in our stead without us, is the sole cause of our acceptance in the sight of GOD, and of all holiness wrought in us: to this, and not to the light within, or any thing wrought within, should poor sinners seek for justification in the sight of GOD: for the sake of CHRIST’s righteousness alone, and not any thing wrought in us, does GOD look favourably upon us; our sanctification at best, in this life, is not compleat: though we are delivered from the power, we are not freed from the in-being of sin; but not only the dominion, but the in-being of sin, is forbidden by the perfect law of GOD: for it is not said, thou shalt not give way to lust, but, “thou shalt not lust.” So that whilst the principle of lust remains in the least degree in our hearts, though we are otherwise never so holy, yet we cannot, on account of that, hope for acceptance with GOD. We must first, therefore, look for a righteousness without us, even the righteousness of our LORD JESUS CHRIST: for this reason the apostle mentions it, and puts it before sanctification in the words of the text. And whosoever teacheth any other doctrine, doth not preach the truth as it is in JESUS.

_Secondly_, From hence also, the Antinomians and formal hypocrites may be confuted, who talk of CHRIST without, but know nothing, experimentally, of a work of sanctification wrought within them. Whatever they may pretend to, since CHRIST is not in them, the LORD is not their righteousness, and they have no well-grounded hope of glory: for though sanctification is not the cause, yet it is the effect of our acceptance with GOD; “Who of GOD is made unto us righteousness and sanctification.” He therefore, that is really in CHRIST, is a new creature; it is not going back to a covenant of works, to look into our hearts, and, seeing that they are changed and renewed, from thence form a comfortable and well-grounded assurance of the safety of our states: no, but this is what we are directed to in scripture; by our bringing forth the fruits, we are to judge whether or no we ever did truly partake of the Spirit of GOD. “We know, (says _John_) that we are passed from death unto life, because we love the brethren.” And however we may talk of CHRIST’s righteousness, and exclaim against legal preachers; yet, if we are not holy in heart and life, if we are not sanctified and renewed by the Spirit in our minds, we are self-deceivers, we are only formal hypocrites: for we must not put asunder what GOD has joined together; we must keep the medium between the two extremes; not insist so much on the one hand upon CHRIST without, as to exclude CHRIST within, as an evidence of our being his, and as a preparation for future happiness; nor, on the other hand, so depend on inherent righteousness or holiness wrought in us, as to exclude the righteousness of JESUS CHRIST without us. But

4. _Fourthly_, Let us now go on, and take a view of the other link, or rather the end, of the believer’s golden chain of privileges, _redemption_. But we must look very high; for the top of it, like _Jacob_’s ladder, reaches heaven, where all believers will ascend, and be placed at the right-hand of GOD. “Who of GOD is made unto us, wisdom, righteousness, sanctification, and _redemption_.”

This is a golden chain indeed! and, what is best of all, not one link can ever be broken asunder from another. Was there no other text in the book of GOD, this single one sufficiently proves the final perseverance of true believers: for never did GOD yet justify a man, whom he did not sanctify; nor sanctify one, whom he did not compleatly redeem and glorify; no; as for GOD, his way, his work, is perfect; he always carried on and finished the work he begun; thus it was in the first, so it is in the new creation; when GOD says, “Let there be light,” there is light, that shines more and more unto the perfect day, when believers enter into their eternal rest, as GOD entered into his. Those whom GOD has justified, he has in effect glorified: for as a man’s worthiness was not the cause of GOD’s giving him CHRIST’s righteousness, so neither shall his unworthiness be a cause of his taking it away; GOD’s gifts and callings are without repentance; and I cannot think, they are clear in the notion of CHRIST’s righteousness, who deny the final perseverance of the saints; I fear, they understand justification in that low sense, which I understood it in a few years ago, as implying no more than remission of sins: but it not only signifies remission of sins past, but also a _fœderal right_ to all good things to come. If GOD has given us his only Son, how shall he not with him freely give us all things? Therefore, the apostle, after he says, “Who of GOD is made unto us righteousness,” does not say, perhaps he may be made to us sanctification and redemption; but, “he is made:” for there is an eternal, indissoluble connection between these blessed privileges. As the obedience of CHRIST is imputed to believers, so his perseverance in that obedience is to be imputed to them also: and it argues great ignorance of the covenant of grace and redemption, to object against it.

By the word _redemption_, we are to understand, not only a compleat deliverance from all evil, but also a full enjoyment of all good both in body and soul: I say, both in body and soul; for the LORD is also for the body; the bodies of the saints in this life are temples of the Holy Ghost; GOD makes a covenant with the dust of believers; after death, though worms destroy them, yet, even in their flesh shall they see GOD. I fear, indeed, there are some _Sadducees_ in our days, or at least heretics, who say, either, that there is no resurrection of the body, or that the resurrection is past already, namely, in our regeneration: Hence it is, that our LORD’s coming in the flesh, at the day of judgment, is denied; and consequently, we must throw aside the sacrament of the LORD’s supper. For why should we remember the LORD’s death until he comes to judgment, when he is already come to judge our hearts, and will not come a second time? but all this is only the reasoning of unlearned, unstable men, who certainly know not what they say, nor whereof they affirm. That we must follow our LORD in the regeneration, be partakers of a new birth, and that CHRIST must come into our hearts, we freely confess; and we hope, when speaking of these things, we speak no more than what we know and feel: but then it is plain, that JESUS CHRIST will come, hereafter, to judgment, and that he ascended into heaven with the body which he had here on earth; for says he, after his resurrection, “Handle me, and see; a spirit has not flesh and bones, as you see me have.” And it is plain, that CHRIST’s resurrection was an earnest of ours: for says the apostle, “CHRIST is risen from the dead, and become the first-fruits of them that sleep;” and as in _Adam_ all die, and are subject to mortality; so all that are in CHRIST, the second _Adam_, who represented believers as their fœderal head, shall certainly be made alive, or rise again with their bodies at the last day.

Here then, O believers! is one, though the lowest, degree of that redemption which you are to be partakers of hereafter; I mean, the redemption of your bodies: for this corruptible must put on incorruption, this mortal must put on immortality. Your bodies, as well as souls, were given to JESUS CHRIST by the Father; they have been companions in watching, and fasting, and praying: your bodies therefore, as well as souls, shall JESUS CHRIST raise up at the last day. Fear not, therefore, O believers, to look into the grave; for to you it is no other than a consecrated dormitory, where your bodies shall sleep quietly until the morning of the resurrection; when the voice of the archangel shall sound, and the trump of GOD give the general alarm, “Arise ye dead, and come to judgment;” earth, air, fire, water, shall give up your scattered atoms, and both in body and soul shall you be ever with the LORD. I doubt not, but many of you are groaning under crazy bodies, and complain often that the mortal body weighs down the immortal soul; at least this is my case; but let us have a little patience, and we shall be delivered from our earthly prisons; ere long, these tabernacles of clay shall be dissolved, and we shall be clothed with our house which is from heaven; hereafter, our bodies shall be spiritualized, and shall be so far from hindering our souls through weakness, that they shall become strong; so strong, as to bear up under an exceeding and eternal weight of glory; others again may have deformed bodies, emaciated also with sickness, and worn out with labour and age; but wait a little, until your blessed change by death comes; then your bodies shall be renewed and made glorious, like unto CHRIST’s glorious body: of which we may form some faint idea, from the account given us of our LORD’s transfiguration on the mount, when it is said, “His raiment became bright and glistering, and his face brighter than the sun.” Well then may a believer break out in the apostle’s triumphant language, “O death, where is thy sting! O grave, where is thy victory!”