A47542:944
A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach.
London: printed by the author, 1694
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. He doth not, nay, he cannot sin as others do: this appears by that I mentioned last, because of that new Nature or blessed Seed he hath received.
3. He cannot live in a Course of Sin, or make a Trade of Sins He cannot live in a custom of Sinning, because all evil Habits are broken by Divine Grace in him. That Man that lives in any way of Sin, the old Habit of Lying, Pride, Lusts, Drunkenness, Covetousness, or any other Sin being not broken, is not born of God; for it is impossible a Child of God should so sin, i. e. live in a course and practice of committing of known Sins, or in a constant and continual omission of known Duties: Though he may fall into gross Sins, as David and other Children of God did, yet they continue not in a Course of such Sins that once possibly they were overcome by; nay, be sure they set a greater Watch against such Sins, and hate them rather more than all other Sins, because thereby they greatly dishonoured God, and wounded their own Souls.
4. Therefore Sin is not his Way, or Walk; he doth not commit Sin, as to walk after it; he walks not after the Flesh, but after the Spirit. He may step into the Way of Sin, but he 1soon steps out of it again, whereas others walk in that Way every Day; it is the high Way, the common Road of the Ungodly.
5. He doth not commit Sin with Liking, Allowance, and Love. Though the fleshly Part may like, love, and allow of it, yet he finds another Part in him that hates it: What I hate, that do I. And hence it is the Apostle saith, It is not I that doth it, but Sin ⟨p. 217⟩1that dwells in me. I am against it, Grace hath the upper Hand in my Soul: I am for the Law of God, I give my Voice for Christ; I, that is my renewed part, that's the I he speaks of.
6. He cannot sin unto Death; sin so as to fall, finally fall, and perish for ever. 'Tis evident that this is intended here, though there may be a Truth in the other respects. If any Man see his 1Brother sin a Sin which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death. There is a Sin unto Death; I do not say he shall pray for it. The Elect sin, but not unto Death; there is Pardon for all their Sins; if they ask, their Sins shall be forgiven them: but there is a Sin unto Death, a falling into Heresy or Debauchery, or such an Apostasy that shall never be forgiven; but thus they cannot commit Sin that are born of God, so as to perish. Which indeed the Apostle in the same Chapter shows to be his meaning, All Unrighteousness is Sin; and 2there is a Sin not unto Death. [Mind his next words] We know that whosoever is born of God, sinneth not. He clearly shows us what he intendeth by sinning not, namely, he sinneth not unto Death; but he that is begotten of God keepeth himself that the Wicked one toucheth him not: This is the great Happiness and Advantage of the Children 3of God, who partake of his Holy Nature, they are furnished with a self-preserving Principle; the Seed remains, they shall never lose their New Nature, therefore cannot sin unto Death: For whatsoever is born of God, overcometh the World; the World in all 4its Snares, Sins, Allurements and Temptations whatsoever; that is, they shall at last overcome, Because he that is in them, is stronger 5than he that is in the World.
6. He cannot sin unto Death; sin so as to fall, finally fall, and perish for ever. 'Tis evident that this is intended here, though there may be a Truth in the other respects. If any Man see his 1Brother sin a Sin which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death. There is a Sin unto Death; I do not say he shall pray for it. The Elect sin, but not unto Death; there is Pardon for all their Sins; if they ask, their Sins shall be forgiven them: but there is a Sin unto Death, a falling into Heresy or Debauchery, or such an Apostacy that shall never be forgiven; but thus they cannot commit Sin that are born of God, so as to perish. Which indeed the Apostle in the same Chapter shews to be his meaning, All Vnrighteousness is Sin; and
6thly, The very Relation of Children secures them, and fully shows they cannot, shall not sin, fall, and perish for ever: for what Father, a dear and tender Father will suffer any one of his Children to be torn into Pieces (and cruelly devoured) before his Face, if he be able to preserve and deliver it? Or should he suffer it, would not all say that he was a cruel and unmerciful Father, one that had no Love, no natural Affections to his poor Child? If therefore any one Child of God falls into the Enemy's Hand, I mean, into Sin's Hand, or Satan's Hand, and is torn into pieces, or is destroyed and ruined for ever; it must be, (1.) Either for want of Love in God to that poor Child of his: (2.) Or else for want of Power and Ability in God, he being not strong or able enough to save his distressed Child out of the Hands of those cruel Enemies. ⟨p. 218⟩Or, (3.) For want of Care and Watchfulness in God, from whence the Enemy took an Advantage, and destroyed his Child that was begotten and born of him.
6thly, The very Relation of Children secures them, and fully shews they cannot, shall not sin, fall, and perish for ever: for what Father, a dear and tender Father will suffer any one of his Children to be torn into Pieces (and cruelly devoured) before his Face, if he be able to preserve and deliver it? Or should he suffer it, would not all say that he was a cruel and unmerciful Father, one that had no Love, no natural Affections to his poor Child? If therefore any one Child of God falls into the Enemy's Hand, I mean, into Sin's Hand, or Satan's Hand, and is torn into pieces, or is destroyed and ruined for ever; it must be, (1.) Either for want of Love in God to that poor Child of his: (2.) Or else for want of Power and Ability in God, he being not strong or able enough to save his distressed Child out of the Hands of those cruel Enemies. ⟨p. 218⟩Or, (3.) For want of Care and Watchfulness in God, from whence the Enemy took an Advantage, and destroyed his Child that was begotten and born of him.
Now it cannot be that God wants Love to all, or any one of his Children; we have showed you, that he loves them with an everlasting, infinite, and inconceivable Love, such a Love as nothing can separate his Children from it: and to say he either wants Power to save them, or Care and Faithfulness, is Blasphemy. O what is the Love, the Care and Faithfulness of God? Besides, he has committed them into Christ's Hand, to keep and preserve them, as my Text holds forth: And can any think that Christ has not received a Charge to keep them from the Danger of Sin, that they be not finally lost thereby, as well as from any other Enemy? Or do you think Christ will fail in his Care and Faithfulness, who is their great Shepherd, Sponsor, Surety, or Trustee? Moreover, if he should (as I shall hereafter show you) lose one Child, he loses one of the Members of his own Mystical Body.
Now it cannot be that God wants Love to all, or any one of his Children; we have shewed you, that he loves them with an everlasting, infinite, and inconceivable Love, such a Love as nothing can separate his Children from it: and to say he either wants Power to save them, or Care and Faithfulness, is Blasphemy. O what is the Love, the Care and Faithfulness of God? Besides, he has committed them into Christ's Hand, to keep and preserve them, as my Text holds forth: And can any think that Christ has not received a Charge to keep them from the Danger of Sin, that they be not finally lost thereby, as well as from any other Enemy? Or do you think Christ will fail in his Care and Faithfulness, who is their great Shepherd, Sponsor, Surety, or Trustee? Moreover, if he should (as I shall hereafter shew you) lose one Child, he loses one of the Members of his own Mystical Body.
Now from the whole, let me draw this general Argument; and so conclude with this: (1.) If every true Believer is begotten and born of God:1 (2.) If they partake of his Holy and Divine Nature: (3.) If Children cannot cease being Children, or that Relation continues as long as Life continues, however disobedient the Child may be; and if it be thus with the Children of God, who are begot and born of him, or by his Spirit, that they cannot cease being his Children, nor lose that Divine Nature they derived from him in Regeneration: (4.) If God hath provided so well for his own Children in the Covenant, that they shall not depart from him: (5.) If no Child that was born of God, did ever perish that we read of: (6.) If they are the Children of God, or Heirs of God, and joint Heirs with Christ:
(7.) If they cannot sin unto Death: Then no true Believer can so sin and fall away as eternally to perish.
But all these things affirmed, are true, certainly true; therefore no true Believer can so sin and fall away as eternally to perish.
Brethren, I shall apply this, and pass to the sixth Argument.
APPLICATION.
Infer. 1. From hence we infer, that those Men who affirm that such who are the Children of God, begotten and born of the Spirit, may perish, are strangely beclouded; for they must suppose that a Child may utterly lose the Nature and Relation of a Child, and degenerate so far, as to become a Dog, a Swine, &c. which is impossible in Nature, and much more in Grace: for as none but the Almighty Power of the Infinite God could change the Soul; so it is impossible for any Diabolical Power to turn or change that Holy Nature again; and that not only because the Divine Nature and Image of God is such in self, but also by reason of the Design and Purpose of God, in and by Jesus Christ in our Restoration, that being such, that it cannot be lost any more without the highest dishonour to God, and a frustration of his Eternal Purpose and Counsel, which was to destroy the Works of the Devil. If any should object, that Adam had the Image of God in him before he fell, and lost it. I answer, He was the Son of God by Creation only, not by Grace; he was not begotten by the Holy Spirit, nor did he stand as we do, in Christ.
Infer. 1. From hence we infer, that those Men who affirm that such who are the Children of God, begotten and born of the Spirit, may perish, are strangely beclouded; for they must suppose that a Child may utterly lose the Nature and Relation of a Child, and degenerate so far, as to become a Dog, a Swine, &c. which is impossible in Nature, and much more in Grace: for as none but the Almighty Power of the Infinite God could change the Soul; so it is impossible for any Diabolical Power to turn or change that Holy Nature again; and that not only because the Divine Nature and Image of God is such in self, but also by reason of the Design and Purpose of God, in and by Jesus Christ in our Restauration, that being such, that it cannot be lost any more without the highest dishonour to God, and a frustration of his Eternal Purpose and Counsel, which was to destroy the Works of the Devil. If any should object, that Adam had the Image of God in him before he fell, and lost it. I answer, He was the Son of God by Creation only, not by Grace; he was not begotten by the Holy Spirit, nor did he stand as we do, in Christ.
Infer. 2. This may also therefore inform all Believers, that they are in a most happy and safe Condition, because they are born of God, and brought by Grace and Regeneration into an unchangeable State.
Infer. 2. This may also therefore inform all Believers, that they are in a most happy and safe Condition, because they are born of God, and brought by Grace and Regeneration into an unchangeble State.
Exhort. O see that you are the Children of God, begotten of God; for if so, though you are but Babes, yet you are out of Eternal Danger.
Let me give you, Brethren, here a few Marks or Characters of Babes in Christ, or of a Child of God.
