Part 47

(5.) He gives them to understand what duties he expects from them, and what are the laws that all his subjects are obliged to obey, and accordingly that he will not give forth any dispensation or allowance to sin, which is a returning again to folly; neither will he suffer them to make their own will the rule of their actions, or to live as they list, nor to give way to carnal security, negligence, or indifference in his service, but they must be always pressing forwards, running the race he has set before them with diligence and industry, that they _be not slothful, but followers of them, who, through faith and patience, inherit the promises_, Heb. vi. 12. and not only so, _but fervent in spirit, serving the Lord_, Rom. xii. 11. that they must have a zeal for his honour, as those that appear to be in good earnest, and prefer his interest to their own; and that this must be tempered with meekness, lest, whilst they seem to be espousing his cause, they give ground to conclude that the indulging their irregular passions is what they principally design. As for the obedience he demands of them, it must be universal, with their whole heart, and to the utmost of their power; and therefore if the duty enjoined be difficult, they must not say, as some of his followers did, _This is a hard saying, who can hear it?_ John vi. 60. but rather, in this case, depend on his grace for strength to enable them to perform it; and, as they are to obey his commanding will, so he tells them they must submit to his providential will, and therein glorify his sovereignty, and reckon every thing good that he does, inasmuch as it proceeds from a wise and gracious hand, and is rendered subservient to answer the best ends, for his glory and their advantage.

Moreover, he tells them, that whatever obedience they may be enabled to perform, they must ascribe the glory thereof not to themselves, but to him, as he is the Author and Finisher of faith, and works in them all those graces that he requires of them. And, when they have thus engaged in his service, and their faces are turned heaven-ward, he obliges them never to think of returning to their former state and company, or subject themselves to the tyranny they are delivered from: as the angel ordered Lot, when he was escaped out of Sodom, not so much as to look back, as one that had a hankering mind to what he had left behind him; or like the Israelites, who longed for the onions and garlic, and the flesh-pots of Egypt, when they were on their journey towards the good land, which God had promised them. Thus Christ expects that all his subjects should not only obey him, but that they should do this with unfainting perseverance, as _not being of them who draw back unto perdition, but of them that believe to the saving of the soul_, Heb. x. 39. Thus concerning their present obligations and future advantages, together with the duties they are engaged to perform; or the laws of Christ’s kingdom, which he makes known to them, before they are brought into subjection to him.

And to this we may add, that he not only presents to them the bright, but the dark side of the cloud, and sets before them the many difficulties and troubles, they are like to meet with in this world, in common with the rest of his subjects, that they may not hereafter be under any temptation, to complain as though they were disappointed, when things go otherwise than they were given to expect: as with one hand he represents to their view the crown of life; so, with the other, he holds forth the cross, which they must take up and follow him, Matt. xvi. 24. if they would be his disciples. He does not conceal from them the evils they are like to meet with from the world, but tells them plainly, that they must expect to be hated of all men for his name sake, Matt. x. 22. and be willing to part with all things for him, especially if standing in competition with him; so that _he who loveth father or mother, son or daughter_, yea, _his own life, more than him, is not worthy of him_, ver. 37, compared with Luke xiv. 26. and, that self-denial must be their daily exercise, that no idol of jealousy must be set up in their hearts; no secret or darling lust indulged, as being not only contrary to the temper and disposition of his subjects, and a dishonour to their character, but inconsistent with that supreme love that is due to him alone: he also warns them not to hold any confederacy with his enemies, strictly forbids them to make any covenant with death and hell, and requires that all former covenants therewith should be disannulled and broken, as containing a tacit denial of their allegiance to him.

Thus concerning the methods which Christ useth in an objective way, to bring his people to his kingdom. But these are not regarded by the greatest part of those that sit under the sound of the gospel; nor, indeed, are they effectual to answer this end in any, till he is pleased to incline and enable them, by his power, to submit to him; he must first conquer them before they will obey. Before this they had no more than an external overture, or representation of things, in which he dealt with them as intelligent creatures, in order to their becoming his subjects out of choice, as having the strongest motives and inducements thereunto: but this is an internal work upon the heart, whereby every thing, that hindered their compliance is removed, and they are drawn by that power, without which none can come unto him, John vi. 44. their hearts are broken, their wills renewed, and all the powers and faculties of their souls inclined to subscribe to his government, as king of saints. This leads us to consider,

3. How persons first express their willingness to be Christ’s subjects; what engagements they lay themselves under, and what course they take pursuant thereunto.

(1.) They cast themselves at his feet with the greatest humility and reverence, being sensible of their own vileness and ingratitude, and, at the same time, are greatly affected with his clemency and grace, who, notwithstanding their unworthiness, invites them to come to him; which they do, not as desiring to capitulate, or stand upon terms with him, but they are willing that he should make his own terms, like one that sends a blank paper to his victorious prince, that he might write upon it what he pleases, and expresses his willingness to subscribe it. This may be illustrated by the manner in which Benhadad’s servants, when his army was entirely ruined, and he no longer able to make resistance against Ahab, present themselves before him with sackcloth on their loins, and ropes on their heads, in token of the greatest humility, together with an implicit acknowledgment of what they had deserved; and without the usual method of entering into treaties of peace, the only message they were to deliver was, _Thy servant Benhadad saith, I pray thee let me live_, 1 Kings xx. 32. Thus the humble returning sinner implores forgiveness, and a right to his life, as an act of grace, at the hand of Christ, who has been represented to him, as a merciful king, and ready to receive returning sinners.

(2.) This subjection to Christ is attended with the greatest love to, and desire after him, which they express to his person, and his service, as well as those rewards that attend it, being constrained hereunto by that love and compassion, which he hath shewed to them; and by those just ideas which they are now brought to entertain, concerning every thing that belongs to his kingdom and interest.

(3.) They consent to be the Lord’s, by a solemn act of self-dedication, or surrender of themselves, and all that they have, to him, as seeing themselves obliged so to do; and therefore they desire to be his, to all intents and purposes, his entirely, and for ever.

(4.) Since there are many difficult duties incumbent on Christ’s subjects, and many blessings which they hope to receive, they express their entire dependance on him for grace, to enable them to behave themselves agreeably to the obligations they are under, that they may not turn aside from him, or deal treacherously with him, as being unsteadfast in his covenant: they also rely on his faithfulness for the accomplishment of all the promises, which afford matter of relief and encouragement to them; and this is accompanied with a fixed purpose, or resolution to wait on him, in all his ordinances, as means appointed by him, in which they hope to obtain those blessings they stand in need of.

(5.) This is done with a solemn withdrawing themselves from, renouncing and testifying their abhorrence of those to whom they have formerly been in subjection, whose interest is contrary to, and subversive of Christ’s government. These they count to be their greatest, yea, their only enemies, and proclaim open war against them, and that with a fixed resolution, by the grace of God, to pursue it to the utmost; like the courageous soldier, who, having drawn his sword, throws away the scabbard, as one that will not leave off fighting till he has gained a complete victory; and this resolution is increased by that hatred which he entertains against sin, and is exercised in proportion to it: the enemies against whom he engages, are the world, the flesh, and the devil; the motives that induce him thereunto are because they are enemies to Christ, and stand in the way of his salvation. Now, that he might manage this warfare with success, he takes to himself the whole armour of God, which the apostle describes, Eph. vi. 11-17. which is both offensive and defensive. And he also considers himself as obliged to shun all treaties or proposals made by them, to turn him aside from Christ, and all correspondence with them, and to avoid every thing that may prove a snare or temptation to him, or tend to Christ’s dishonour.

And to this we may add, that he hath a due sense of his obligation, to endeavour to deliver others from their servitude to sin and Satan, to encourage those who are almost persuaded to submit to Christ, and to strengthen the hands of those who are already entered into his service, engaged with him in the same warfare against his enemies, and pursuing the same design, conducive to his glory. The methods he takes in order hereunto, are truly warrantable, and becoming the servants of Christ: he is not like the scribes and Pharisees, who were very zealous to gain proselytes to their interest, which, when they had done, _they made them twofold more the children of hell than themselves_, Matt. xxiii. 15. but makes it his business to convince those he converses with, that they are subject to the greatest tyranny of those who intend nothing but their ruin; that they serve them who have no right to their service, and, that the only way to obtain liberty, is to enter into Christ’s service, and then they will be _free indeed_, John viii. 36. Moreover, he endeavours to remove those prejudices, and answer all objections which Satan usually brings, or furnishes his subjects with, against Christ and his government. If they say, with the daughters of Jerusalem, _What is thy beloved more than another beloved?_ he has many things to say in his commendation; as, the church is brought in using various metaphorical expressions to set forth his glory, and he joins with them in that comprehensive character given of him, which contains the sum of all that words can express, _He is altogether lovely; this is my beloved, and this is my friend, O daughters of Jerusalem_, Cant. v. 9, 16. This concerning the way in which Christ’s subjects engage against, and oppose Satan’s kingdom.

But let it be farther considered, that the opposition is mutual: when persons are delivered out of the power of darkness, and translated into Christ’s kingdom, they are not to expect to be wholly free from the assaults of their spiritual enemies, and these oftentimes gain great advantages against them from the remainders of corrupt nature, in the best of men. The devil is represented, by the apostle, as a _roaring lion, who walketh about seeking whom he may devour_, 1 Pet. v. 8. Sometimes he gives disturbance to Christ’s subjects, by inclining men to exercise their persecuting rage and fury against the church, designing hereby to work upon their fears; at other times, he endeavours, as it were, by methods of bribery, to engage unstable persons in his interest, by the overture of secular advantage; or else to discourage some, by pretending that religion is a melancholy thing, that they who embrace it, are like to strive against the stream, and meet with nothing but what will make them uneasy in the world. This opposition, which is directed against Christ’s kingdom, proves oftentimes very discouraging to his subjects; but there are attempts of another nature often used to amuse, discourage, and destroy their peace, by taxing them with hypocrisy, and pretending, that all their hope of an interest in Christ’s favour and protection, is but a delusion, and therefore it had been better for them not to have given in their names to him, since the only consequence thereof will be the aggravating their condemnation. If the providences of God be dark and afflictive, he endeavours to suggest to them hard thoughts of Christ, and to make them question his goodness, and faithfulness, and to say, with the Psalmist, _Verily, I have cleansed my heart in vain, and have washed my hands in innocency_, Psal. lxxiii. 13. and, when God is pleased, at any time, for wise ends, to deny them his comforting presence, the enemy is ready, on this occasion, to persuade them, as the Psalmist represents some speaking to the like purpose, that _there is no help for them in God_, Psal. iii. 2.

These methods are often used, by the enemies of Christ’s kingdom, to weaken the hands of his subjects, whereby the exercise of their graces is often interrupted, and they are hurried into many sins, through the violence of temptation; nevertheless they shall not wholly revolt. Grace may be foiled, and weakened thereby, but it shall not be utterly extinguished; for, though they be guilty of many failures and miscarriages, which discover them to be in an imperfect state, yet they are preserved from relapsing into their former state; and not only so, but are often enabled to prevail against their spiritual enemies, in which the concern of Christ, for their good, eminently discovers itself; and, if the advantage gained against them be occasioned by their going in the way of temptation, or not being on their guard, or using those means that might prevent their being overcome thereby, this is over-ruled by Christ, to the humbling and making them more watchful for the future; or if God has left them to themselves, that he may shew them the sin and folly of their self-confidence, or reliance on their own strength, this shall be a means to induce them to be more dependent on him for the future, as well as importunate with him, by faith and prayer, for that grace, which is sufficient to prevent their total and final apostasy, as well as to recover them from their present back-slidings. And these many weaknesses and defects, which gave them so much uneasiness, will induce them to sympathize with others in the like condition; and the various methods which Christ takes for their recovery, will render them skilful in directing others how to escape, or disentangle themselves from this snare, in which they have been taken, and which has given them so much uneasiness.

We might here have enlarged on that particular branch of this subject, which respects the warfare that is to be carried on by every one who lists himself under Christ’s banner, and owns him to be his rightful Lord and Sovereign, which takes up a very considerable part of the Christian life; as he is said _to wrestle not_ only _against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world_, and _against spiritual wickedness in high places_, Eph. vi. 12. and elsewhere we read of _the flesh lusting against the Spirit, and the Spirit against the flesh_, Gal. v. 17. But this will be considered under a following answer, in which we shall be led to speak of the imperfection of sanctification in believers, together with the reasons thereof;[192] and therefore we pass it over at present, and shall proceed to consider,

4. How Christ deals with his subjects after he has brought them hitherto, and inclined and enabled them to submit to his government: this is expressed in the answer we are explaining, in the following heads.

(1.) He rewards their obedience. This supposes that he requires that they should obey him, and that their obedience should be constant and universal, otherwise they deserve not the character of subjects; and, as to what concerns the regard of Christ to this obedience, though herein men are not profitable to God, as they are to themselves, or to one another, yet it shall not go unrewarded. The blessings which Christ confers on them are sometimes styled a reward, inasmuch as there is a certain connexion between their duty and interest, or their obeying and being made blessed, which blessedness is properly the reward of what Christ has done, though his people esteem it as an act of the highest favour; in this sense he rewards their obedience, and that either by increasing their graces, and establishing their comforts here; or by bringing them to perfection hereafter. But inasmuch as their obedience is, at present, very imperfect, which tends very much to their reproach, and affords matter of daily humiliation before God, it is farther added,

(2.) That Christ corrects them for their sins. This is inserted among the advantages of his government, though it is certain, that afflictions, absolutely considered, are not to be desired; nevertheless, since they are sometimes _needful_, 1 Pet. i. 6. and conducive to our spiritual advantage, they are included in this gracious dispensation, which attends Christ’s government, as _by these things men live_, Isa. xxxviii. 16. How much soever nature dreads them, yet Christ’s people consider them as designed for their good, and therefore not only submit to them, but conclude that herein he deals with them. As we are far from blaming the skilful chirurgeon, who sets a bone that is out of joint, or cuts off a limb, when it is necessary to save our lives, though neither of these can be done without great pain: thus when God visits our transgressions with the rod, and our iniquities with stripes, we reckon that he deals with us as a merciful and gracious Sovereign, and not as an enemy, since his design is to heal our backslidings, and prevent a worse evil from ensuing thereby.

(3.) He preserves and supports his subjects under all their temptations and sufferings. There are two sorts of temptations mentioned in scripture, to wit, such as are merely providential, which are designed as trials of faith and patience; as when the apostle says, _My brethren, count it all joy when ye fall into divers temptations, knowing this, that the trial of your faith worketh patience_, James i. 2, 3. and elsewhere the apostle Paul, speaking of the persecutions which he met with from the Jews, calls them _temptations_, Acts xx. 19. But, besides these, there are other temptations which arise from sin, Satan, and the world, whereby endeavours are used more directly to draw Christ’s subjects from their allegiance to him: thus it is said, _Every man is tempted, when he is drawn away of his own lust, and enticed_, James i. 14. and elsewhere, _They that will be rich_, that is, who use indirect means to attain that end, or make this the grand design of life, _fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition_, 1 Tim. vi. 9. and the devil, who has a great hand in managing these temptations, and solicits us to comply therewith, is, for that reason, called, by way of eminency, _the tempter_, 1 Thes. iii. 5. and Matt. iv. 3. In both these respects, believers are exposed to great danger, by reason of temptations, and need either to be preserved from, or supported under them, that they may not prove their ruin; and this Christ does in managing the affairs of his kingdom of grace for his people’s advantage, and herein that promise is fulfilled to them, _There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what ye are able, but will, with the temptation also, make a way to escape, that ye may be able to bear it_, 1 Cor. x. 13.

(4.) Christ powerfully orders all things for his own glory, and his people’s good, as they are said to _work together for good_, Rom. viii. 28. and herein his wisdom, as well as his goodness, is illustrated. Sometimes, indeed, they cannot see from the beginning of an afflictive providence to the end thereof, or what advantage God designs thereby; herein we may apply those words of our Saviour to Peter, though spoken with another view, _What I do, thou knowest not now, but thou shalt know hereafter_, John xiii. 7. This will eminently appear, when they shall see how every step which Christ has taken in the management of his government, has had a subserviency to promote their spiritual advantage hereafter. Thus we have considered how Christ executes his Kingly office, more especially towards his people, who are his faithful subjects.

_Secondly_, We are now to speak concerning the exercise of Christ’s Kingly government towards his enemies. He is, as has been before observed, their King; not by consent, or voluntary subjection to him, nor do they desire to own his authority, or yield obedience to his laws; but they are, notwithstanding, to be reckoned the subjects of his government; which is exercised,

1. In setting bounds to their power and malice, so that they cannot do what they would against his cause and interest in the world. How far soever he may suffer them to proceed to the disadvantage of his people; yet he is able to crush them in a moment; and, when he sees their rage, and how they set themselves against him with their combined force, and insult, as though they had brought their designs to bear, as not doubting the success thereof, he tells them plainly, that _they imagine a vain thing_, and that _he that sitteth in the heavens shall laugh; the Lord shall have them in derision_, Psal. ii. 1, 4. and the reason is very obvious, because God is greater than man. Though it would be a dishonour to him to say, that he is the author of sin, yet it redounds to his glory, that he sets bounds and limits to it, and over-rules it by his wisdom to his own glory; as it is said, _Surely, the wrath of man shall praise thee; the remainder of wrath shalt thou restrain_, Psal. lxxvi. 10.