light Isa. 50. 10. nay a man must be a believer before he know himself to be so the direct act of faith is before the reflex act so that the justifying act of faith lies neither in Assent nor in Assurance Assent saith I believe that Christ is and that he is the Saviour of the elect Assurance saith I believe and am sure that Christ dyed for me and that I shall be saved through him So that Assent widens the nature of faith too much and Assurance upon the other hand straitens it too much but Acceptance which saith I take Christ in all his offices to be mine this fits it exactly and belongs to all true believers and to none but true believers and to all true believers at all times this therefore must be the justifying and saving act of faith Arg. 3. Thirdly That and no other is the justifying and saving act of faith to which the properties and effects of saving faith do Arg. 3. belong or in which they are only found But in the fiducial receiving of Christ are the properties and effects of saving faith only found This therefore must be the justifying and saving act of faith First By saving faith Christ is said to dwell in our hearts Eph. 3. 17. but it is neither by assent nor assurance but by acceptance and receiving him that he dwells in our hearts not by assent for then he would dwell in the unregenerate nor by assurance for he must dwell in our hearts before we can be assured of it Therefore it is by acceptance Secondly By faith we are justified Rom. 5. 1. but neither assent nor assurance for the reasons above do justifie therefore it must be by the receiving act and no other Thirdly The Scripture ascribes great difficulties to that faith by which we are saved as being most cross and opposite to the corrupt nature of man but of all the acts of faith none is clog'd with like difficulties or conflicts with greater oppositions than the receiving act doth about this act hang the greatest difficulties fears and deepest self-denyal In assent a mans reason is convinced and yields to the evidence of truth so that he can do no other but assent to the truth In assurance there is nothing against a mans will or comfort but much for it every one desires it but it is not so in acceptance of Christ upon the self-denying terms of the Gospel as will hereafter be evinced We conclude therefore that in this consists the nature and essence of saving faith Thirdly Having seen what the receiving of Jesus Christ 3. is and that it is the faith by which we are justified and saved I next come to open the Dignity and excellency of this faith whose praises and Encomiums are in all the Scriptures there you find it renowned by the title of precious faith 2 Pet. 1. 7. enriching faith Jam. 2. 5. the work of God Joh. 6. 29. the great mystery of Godliness 1 Tim. 3. 16. with many more rich Epithets throughout the Scriptures bestowed upon it Now faith may be considered two ways viz. either Qualitatively or Relatively Considered qualitatively as a saving grace it hath the same excellency that all other precious saving graces have as it is the fruit of the Spirit it is more precious than Gold Prov. 8. 11 19. and so are all other graces as well as faith in this sense they all shine with equal glory and that a glory transcending all the glory of this world but then consider faith Relatively as the instrument by which the righteousness of Christ is apprehended and made ours and in that consideration it excels all other graces This is the grace that is singled out from among all other graces to receive Christ by which office it is dignified above all its fellows as Moses was honoured above the many thousands of Israel when God took him up into the Mount admitted him nearer to himself than any other of all the Tribes might come for they stood without the Rail while Moses was received into the special presence of God and was admitted to such views as others must not have so faith is honoured above all its fellow graces in being singled out and solemnly anointed to this high office in our Justification this is that precious eye that looks unto Christ as the stung Israelites did to the brazen Serpent and derives healing vertue from him to the soul. It is the grace which instrumentally saves us Eph. 2. 8. as it's Christs glory to be the door of salvation so it 's Faiths glory to be the golden key that opens that door What shall I say of Faith 't is the bond of Union the instrument of justification the spring of spiritual peace and joy the means of spiritual livelihood and subsistence and therefore the great scope and drift of the Gospel which aims at and presseth nothing more than to bring men and women to believe First This is the bond of our Union with Christ that Union is begun in our vivification and compleated in our actual receiving of Christ the first is a bond of Union on the Spirits part the second a bond of Union on our part Christ dwelleth in our hearts by faith Eph. 3. 17. and herein it is a door opened to let in many rich blessings to the soul for by uniting us to Christ it brings us into special favour and acceptation with God Eph. 1. 6. makes us the special objects of Christs conjugal love and delight Eph. 5. 29. draws from his heart sympathy and tender sense of all our miseries and burdens Heb. 4. 15. Secondly 'T is the instrument of our justification Rom. 5. 1. till Christ be received thus received by us we are in our sins under guilt and condemnation but when faith comes then comes freedome by him all that believe are justified from all things Acts 13. 38. Rom. 8. 1. for it apprehends or receives the pure and perfect righteousness of the Lord Jesus wherein the soul how guilty and sinful soever it be in it self stands faultless and spotless before the presence of God all Inveniri in Christo tacitam habet relationem ad dei judicium in iis nullam invenit condemnationem quia justitiâ qualem esse requirit i. e. perfectâ accumulatâ exornatos nos invenit nempe justitia Christi per fidem nobis imputata Bern. in Loc. obligations to punishment are upon believing immediately dissolved a full and final pardon sealed O precious faith who can sufficiently value it What respect Reader wouldst thou have to that hand that should bring thee a Pardon when on the Ladder or Block why that pardon which thou canst not read without tears of joy is brought thee by the hand of faith O inestimable grace that cloaths the pure righteousness of Jesus upon our defiled souls and so causes us to become the righteousness of God in him or as it is 1 Joh. 3. 7. righteous as he is righteous non
our righteousness Jer. 23. we dare not set the servant above the master we acknowledge no righteousness but what the obedience and satisfaction of Christ yields us his blood not our faith his satisfaction not our believing it is the matter of our justification before God Secondly We dare not yield this point lest we undermine all the comfort of Christians by bottoming their pardon and peace upon a weak imperfect work of their own Oh how tottering and unstable must their station be that stand upon such a bottom as this what ups and downs are there in our faith what mixtures of unbelief at all times and prevalency of unbelief at some times and is this a foundation to build our justification and hope upon debile fundamentum fallit opus if we lay the stress here we build upon very loose ground and must be at a continual loss both as to safety and comfort Thirdly We dare not wrong the justice and truth of God at that rate as to affirm that he esteems and imputes our poor weak faith for perfect legal righteousness we know that the judgement of God is always according to truth if Ergo quia fides Christum justitiam nostram recipit gratiae dei in Christo omnia tribuit ideo fidei tribuitur justificatio maxime propter Christum non ideo quia nostrum opus est Confess Helv. 〈◊〉 the justice of God requires full payment sure it will not say it 's fully satisfied by any act of ours when all that we can do amounts not to one mite of the vast summ we owe to God So that we deservedly reject this opinion also Thirdly And for the third opinion that it justifies as the Condition of the new Covenant though some of great name and worth among our Protestant Divines seem to go that way yet I cannot see according to this opinion any reason why repentance may not as properly be said to justifie us as faith for it is a condition of the new Covenant as much as faith and if faith justifie as a condition then every other grace that is a condition must justifie as well as faith I acknowledge faith to be a condition of the Covenant but cannot allow that it justifies as a condition And therefore must profess my self best satisfied in the last opinion which speaks it an instrument in our justification it is the hand which receives the righteousness of Christ that justifies us and that gives it its value above all other graces as when we say a Diamond Ring is worth one hundred pounds we mean not the Gold that receives but the stone that is set in it is worth so much faith consider'd as an habit is no more precious than other gracious habits are but consider'd as an instrument to receive Christ and his righteousness so it excels them all and this instrumentality of faith is noted in those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 22. by faith and through faith And thus much of the nature and excellency of saving faith The Seventh SERMON Serm. 7. JOH 1. 12. Text. But as many as received him to them gave he power to become the sons of God even to them that believe on his name THe Nature and Excellency of saving faith together with its relation to justification as an Instrument in receiving Christ and his righteousness having been discoursed doctrinally already I now come to make application of it according to the nature of this weighty and fruitful point And the Uses I shall make of it will be for our 1. Information 2. Examination 3. Exhortation And. 4. Direction First Use of Information And in the first place this point yields us many and great 1. Use. and useful truths for our Information as Infer 1. Is the receiving of Christ the vital and saving act of faith Infer 1. which gives the soul right to the person and priviledges of Christ Then it follows That the rejecting of Christ by unbelief must needs be the damning and soul-destroying sin which cuts a man off from Christ and all the benefits purchased by his blood If there be life in receiving there must needs be death in rejecting Christ. There is no grace more excellent than faith no sin more execrable and abominable than unbelief faith is the saving grace and unbelief is the damning sin Mark 16. 16. He that believeth not shall be damned See Joh. 3. 18 36. and Joh. 8. 24. And the reason why this sin of unbelief is the damning sin is this because in the justification of a sinner there must be a cooperation of all the Concauses that have a joint influence into that blessed effect As there must be free grace for an impulsive cause The blood of Christ as the meritorious cause so of necessity there must be faith the Instrumental cause to receive and apply what the free grace of God designed and the blood of Christ purchased for us For where there are many social causes or concauses to produce one effect there the effect is not produced till the last cause be in Act. To him give all the prophets witness that through his name whosoever believeth in him shall receive remissions of sins Acts 10. 43. Faith in its place is as necessary as the blood of Christ in its place 't is Christ in you the hope of glory Col. 1. 27. not Christ in the womb nor Christ in the grave nor Christ in heaven except he be also Christ in you Though Christ be come in the flesh though he dyed and rose again from the dead yet if you believe not you must for all that dye in your sins Joh. 8. 24. and what a dreadful thing is this better dye the death of a dog better dye in a ditch than dye in your sins if you dye in your sins you will also rise in your sins and stand at the bar of Christ in your sins you can never receive remission till first you have received Christ. O cursed unbelief which damns the soul dishonours God 1 Joh. 5. 10. sleights Jesus Christ the wisdome of God as if that glorious design of redemption by his blood the triumph and master-piece of divine wisdome were meer foolishness 1 Cor. 1. 23 24. frustrates the great design of the Gospel Gal. 4. 11. and consequently it must be the sin of sins the worst and most dangerous of all sins leaving a man under the guilt of all his other sins Infer 2. If such a receiving of Christ as hath been described be saving and justifying faith Then faith is a work of greater difficulty Infer 2. than most men understand it to be and there are but few sound believers in the world Before Christ can be received the heart must be emptied and opened but most mens hearts are full of self righteousness and vain confidence this was the case of the Jews Rom. 10. 3. being ignorant of Gods righteousness and
have lived Vassals to your sins and dyed at last in your sins but the fruit efficacy and benefit of Christs death is yours for the killing those sins in you which else had been your ruine Fifthly Believers have Communion with Christ in his life and resurrection from the dead as he rose from the dead so do they and that by the power and influence of his vivification and resurrection 't is the Spirit of life which is in Christ Jesus that makes us free from the Law of sin and death Rom. 8. 2. our spiritual life is from Christ Eph. 2. 1. and you hath he quickened who were dead in trespasses and sins and hence Christ is said to live in the believer Gal. 2. 20. Now I live yet not I but Christ liveth in me and it is no small priviledge to partake of the very life of Christ which is the most excellent life that ever any creature can live yet such is the happiness of all the Saints the life of Christ is manifest in them and such a life as shall never see death Sixthly To conclude Believers have fellowship with Jesus Christ in his glory which they shall enjoy in heaven with him they shall be ever with the Lord 1 Thes. 4. 17. and that 's not all though as one saith it were a kind of heaven but to look through the keyhole and have but a glimpse of Christs blessed face but they shall partake of the glory which the father hath given him for so he speaks Joh. 17. 22 24. and more particularly they shall sit with him in his throne Rev. 3. 21. and when he comes to judge the world he will come to be glorified in the Saints 2 Thes. 1. 10. So that you see what glorious and inestimable things are and will be in common betwixt Christ and the Saints His Titles his righteousness his holiness his death his life his glory I do not say that Christ will make any Saint equal with him in glory that 's impossible he will be known from all the Saints in heaven as the Sun is distinguished from the Stars but they shall partake of his glory and be fill'd with his joy there and thus you see what those things are that the Saints have fellowship with Christ in Secondly Next I would open the way and means by which 2. we come to have fellowship with Jesus Christ in these excellent priviledges and this I shall do briefly in the following Positions Position 1. First No man hath fellowship with Christ in any special saving Position 1. Soli verè fideles sunt membra Christi idque non quatenus homines sed quatenus Christiani nec secundum primam generationem sed secundum reg nerationem Polanus Syntag. lib. 6. cap. 35. priviledge by nature howsoever it be cultivated or improved but only by faith uniting him to the Lord Jesus Christ 't is not the priviledge of our first but second birth This is plain from Joh. 1. 12 13. But to as many as received him to them gave he power to become the sons of God even to as many as believed on his name who are born not of flesh nor of blood nor of the will of man but of God We are by nature children of wrath Eph. 2. 3. we have fellowship with Satan in sin and misery the wild branch hath no communication of the sweetness and fatness of a more noble and excellent root until it be ingraffed upon it and have immediate Union and coalition with it Joh. 15. 1 2. Position 2. Believers themselves have not an equal share one with another in all the benefits and priviledges of their Union with Christ but in Position 2. some there is an equality and in others an inequality according to the measure and gift of Christ to every one In Justification they are all equal the weak and the strong believer are alike justified because it is one and the same perfect righteousness of Christ which is applied to the one and to the other so that there are no different degrees of Justification but all that believe are justified from all things Acts 13. 39. and there is no condemnation to them that are in Christ Jesus Rom. 8. 1. be they never so weak in faith or defective in degrees of grace But there is apparent difference in the measures of their Sanctification some are strong men and others are babes in Christ 1 Cor. 3. 1. the faith of some flourishes and grows exceedingly 2 Thes. 1. 3. the things that are in others are ready to dye Rev. 3. 2. It 's a plain case that there is great variety sound in the degrees of grace and comfort among them that are joyntly interested in Christ and equally justified by him Position 3. The Saints have not fellowship and communion with Christ in the fore-mentioned benefits and priviledges by one and the same medium Position 3. but by various mediums and ways according to the nature of the benefits in which they participate For instance they have partnership and communion with Christ as hath been said in his righteousness holiness and glory but they receive these distinct blessings by divers mediums of communion we have communion with Christ in his righteousness by the way of Imputation we partake of his holiness by the way of infusion and of his glory in heaven by the beatifical Vision Our Justification is a relative change our sanctification a real change our glorification a perfect change by redemption from all the remains both of sin and misery Thus hath the Lord appointed several blessings for believers in Christ and several channels of conveying them from him to us by imputed righteousness we are freed from the guilt of sin by imparted holiness we are freed from the dominion of sin and by our glorification with Christ we are freed from all the reliques and remains both of sin and misery let in by sin upon our natures Position 4. That Jesus Christ imparts to all believers all the spiritual Position 4. blessings that he is filled with and with-holds none from any that have Union with him be these blessings never so great or they that receive them never so weak mean and contemptible in outward respects Gal. 3. 27. Ye are all the children of God by faith in Jesus Christ. The salvation that comes by Christ is stiled the common salvation Jude 3. and heaven the inheritance of the Saints in light Col. 1. 12. There is neither Greek nor Jew saith the Apostle Circumcision nor uncircumcision Barbarian Scythian bond or free but Christ is all and in all Col. 3. 11. he means there is no priviledge in the one to commend them to God and no want of any thing in the other to debarr them from God let men have or want outward excellencies as beauty honour riches nobility gifts of the mind sweetness of nature and all such like ornaments what is that to God he looks not at these things but respects
to perswade us to believe Joh. 15. 26. or external namely the preaching of the Gospel by Commissionated Embassadors who in Christ's stead beseech men to be reconciled to God i. e. to come to Christ by faith in order to their reconciliation and peace with God But all means and instruments employ'd in this work of bringing men to Christ entirely depend upon the blessing and concurrence of the Spirit of God without whom they signifie nothing how long may Ministers preach before one soul come to Christ except the Spirit co-operate in that work Now as to the manner in which men are perswaded and their wills wrought upon to come to Christ I will briefly note several acts of the Spirit in order thereunto First There is an illustrating work of the Spirit upon the minds of sinners opening their eyes to see their danger and misery Till this be discovered no man stirs from his place 't is sense of danger that rouzes the secure sinner that distresses him and makes him look about for deliverance crying What shall I do to be saved and 't is the discovery of Christs ability to save which is the ground and reason as was observed above of its motion to Christ. Hence seeing the Son is joyned with believing or coming to him in John 6. 40. Secondly There is the Authoritative call or commanding voice of the Spirit in the Word a voice that 's full of awful majesty and power 1 Joh. 3. 23. This is his Commandment that we should believe on the name of his Son Jesus Christ. This call of the Spirit to come to Christ rolls one great block namely the fear of presumption out of the souls way to Christ and instead of presumption in coming makes it rebellion and inexcusable obstinacy to refuse to come This answers all pleas against coming to Christ from our unworthiness and deep guilt and mightily encourages the soul to come to Christ whatever it hath been or done Thirdly There are soul-encouraging conditional promises to all that do come to Christ in obedience to the Command Such is that in my Text I will give you rest and that in John 6. 37. Him that cometh to me I will in no wise cast out and these breathe life and encouragement into poor souls that hang back and are daunted through their own unworthiness Fourthly There are dreadful threatnings denounced by the Spirit in the Word against all that refuse or neglect to come to Christ which are of great use to engage and quicken souls in their way to Christ Mark 16. 16. He that believes not shall be damned Dye in his sins John 8. 24. The wrath of God shall remain on him John 3. ult Which is as if the Lord had said Sinners don't dally with my Christ don 't be alwayes treating and never concluding or resolving for if there be Justice in heaven or Fire in hell every soul that comes not to Christ must and shall perish to all eternity upon your own heads let the blood and destruction of your own souls be for ever if you will not come unto him Fifthly There are moving and working examples set before souls in the Word to prevail with them to come alluring and encouraging Examples of such as have come to Christ under deepest guilt and discouragement and yet found mercy 1 Tim. 1. 15 16. This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief howbeit or nevertheless for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Who would not come to Christ after such an example as this And if this will not prevail there are dreadful examples recorded in the Word setting before us the miserable condition of all such as refuse the calls of the Word to come to Christ 1 Pet. 3. 19 20. By which also he went and preached to the spirits which are in prison which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah The meaning is the sinners that lived before the Flood but now are in hell clapt up into that prison had the offers of grace made them but despised them and now lye for their disobedience in prison under the wrath of God for it in the lowest hell Sixthly and Lastly There is an effectual perswading overcoming and victorious work of the Spirit upon the hearts and wills of sinners under which they come to Jesus Christ. Of this I have spoken at large before in the fourth Sermon and therefore shall not add any thing more here This is the way and manner in which souls are prevailed with to come to Jesus Christ. Thirdly In the last place if you enquire why Christ makes his invitations to weary and heavy laden souls and to 3. no other the answer is briefly this First Because in so doing he follows the Commission which he received from his Father for so you will find it runs in Isa. 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound You see here how Christs Commission binds him up his Father sent him to poor broken hearted sinners and he will keep close to his Commission He came not to call the righteous but sinners i. e. sensible burthened sinners to repentance Matth. 9. 13. I am not sent saith he but unto the lost sheep of the house of Israel Thus his Instructions and Commission from the Father limit him only to sensible and burthened souls and he will be faithful to his Commission Secondly The very order of the Spirits work in bringing men to Christ shews us to whom the invitations and offers of grace in Christ are to be made For none are convinced of righteousness i. e. of the compleat and perfect righteousness which is in Christ for their Justification until first they be convinced of sin and consequently no man will or can come to Christ by faith till convictions of sin have awakened and distressed them John 16. 8 9. This being the due order of the Spirits operation the same order must be observed in Gospel offers and invitations Thirdly It behoves that Christ should provide for his own glory as well as for our safety and not expose that to secure this but save us in that way which will bring him most honour and praise And certainly such a way is this by first convincing humbling and burthening the souls of men and then bringing them to rest in himself Alas Let those that never saw or felt the evil of sin be told of rest peace and pardon in Christ they will but despise it as a thing of no value Luke 5. 31. The whole
that is saving can be done without the concurrence of special grace Other acts that have a remote tendency to it are performed by a more general concourse and common assistance so men may come to the word and attend what is spoken remember and consider what the word tells them but as to believing or coming to Christ that no man can do of himself or by a general and common assistance No man can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come unto me i. e. believe in me unto Salvation Coming to Christ and believing in him are terms aequipollent and are indifferently used to express the nature of saving faith as is plain from ver 35. he that cometh to me shall never hunger and he that believeth on me shall never thirst it notes the terms from which and to which the soul moves and the voluntariness of the motion notwithstanding that divine power by which the will is drawn to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except my Father not excluding the other two persons for every work of God relating to the Creatures is common to all the three persons nor only to note that the Father is the first in order of working but the reason is hinted in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath sent me God having entred into Covenant with the son and sent him stands obliged by that paction to bring the promised seed to him and that he doth by drawing them to Christ by faith so the next words tell us the Father doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw him that is powerfully and effectually incline his will to come to Christ not by a violent coaction Non violenta coactioâ—…mmediata sed voluntatis à deo aaversae henevola flectio Glas. Rhet Sacra p. 2â—…6 but by a benevolent bending of the will which was averse and as it is not in the way of force and compulsion so neither is it by a simple moral suasion by the bare proposal of an object to the will and so leaving the sinner to his own election but it is such a persuasion as hath a mighty overcoming efficacy accompanying it of which more anon The words thus opened the Observation will be this Doct. That it is utterly impossible for any man to come to Jesus Christ Doct. unless he be drawn unto him by the special and mighty power of God No man is compelled to come to Christ against his will he that cometh comes willingly but even that will and desire to come is the effect of grace Phil. 2. 13. It is God that worketh in you both to will and to do of his own good pleasure If we desire the help and assistance of grace saith Fulgentius Ut ergo desideremus adjutorium hoc quoque est gratiae ipsa namque incipit effundi ut incipiat posci Fulgen. Epist. 6. ad Theod. even the desire is of grace grace must first be shed forth upon us before we can begin to desire it by grace are yâ—… saved through faith and that not of your selves it is the gift of God Eph. 2. 8. suppose the utmost degree of natural ability let a man be as much disposed and prepared as nature can dispose or prepare him and to all this add the proposal of the greatest arguments and motives to induce him to come let all these have the advantage of the fittest season to work upon his heart yet no man can come till God draw him we move as we are moved as Christs coming to us so our coming to him are the pure effects of grace Three things require Explication in this point before us First What the drawing of the Father imports Secondly In what manner he draws men to Christ. Thirdly How it appears that none can come till they be so drawn First What the drawing of the Father imports To open this let it be considered that drawing is usually 1. distinguisht into Physical and Moral The former is either by coaction force and compulsion or by a sweet congruous efficacy upon the will as to violence and compulsion it is none of Gods way and Method it being both against the nature of the will of man which cannot be forced and against the will of Jesus Christ who loves to reign over a free and willing people Psal. 110. 4. The people shall be willing in the day of thy power or as that word may be rendred they shall be voluntarinesses as willing as willingness it self it is not then by a forcible coaction but in a Moral way of perswasion that God the Father draws men to Jesus Christ he draws with the bands of a man as they are called Hosea 11. 14. i. e. in a way of rational conviction of the mind and Conscience and effectual perswasion of the will But yet by Moral perswasion we must not understand a simple and bare proposal or tender of Christ and grace leaving it still at the sinners choice whether he will comply with it or no * Non videmus deum concionautem scribentem docentem tamen ac si videmus credimus habet enim omn is veritas vim inclinativam major majorem maxima maximam sed cur ergo non omnes credunt evangelio Respondeo quod non omnes trahuntur a deo Baptist Mantuanus de patientia lib. 3. cap. 2. for though God do not force the will contrary to its nature yet there is a real internal efficiency implyed in this drawing or an immediate operation of the Spirit upon the heart and will which in a way Congruous and suitable to its nature takes away the rebellion and reluctance of it and of unwilling makes it willing to come to Christ and in this respect we own a physical as well as a Moral influence of the Spirit in this work and so the Scripture expresses it Eph. 1. 19 20. that we may know what is the exceeding greatness of his power towards us who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead here is much more than a naked proposal made to the will there is a power as well as a tender greatness of power and yet more the exceeding greatness of his power and this power hath an actual efficiency ascribed to it he works upon our hearts and wills according to the working of his mighty power which he wrought in Christ when he raised him from the dead thus he fulfills in us all the good pleasure of his will and the work of faith with power 2 Thes. 1. 11. And this is that which the Schools call gratia efficax effectual grace and others victrix delectatio an overcoming conquering Coelestis qu edam ineffabilis suavitas Jansenius Aug. Lib. 4. cap. 1. delight thus the work is carried on with a most efficacious sweetness So that the liberty of the will is not infringed whilst the obstinacy of the will is effectually subdued and over-ruled for want of this
Thirdly In the last place I am to evince the impossibility of coming to Christ without the Fathers drawings and this 〈◊〉 will evidently appear upon the consideration of these two particulars First The difficulty of this work is above all the power of nature to overcome Secondly That little power and abiliâ—…y that nature hath it will never employ to such a purpose as this till the drawing power of God be upon the will of a sinner First If all the power of nature were imploy'd in this design yet such are the difficulties of this work that it surmounts all the abilities of nature this the Scripture roundly and plainly affirms Eph. 2. 8. by grace are ye saved through faith and that not of your selves it is the gift of God To think of Christ is easie but to come to Christ is to nature impossible to send forth lazy and ineffectual wishes to Christ we may but to bring Christ and the soul together requires the almighty power of God Eph. 1. 19. The grace of faith by which we come to Christ is as much the free gift of God as Christ himself who is the object of faith Phil. 1. 29. to you it is freely given to believe And this will easily let it self into your understandings if you but consider the Subject of this work of faith or coming to Christ. Act and Enemies First Consider the Subject of faith in which it is wrought or what it is that is drawn to Christ 't is the heart of a sinner 1. which is naturally as indisposed to this work as the wood which Elijah laid in order upon the Altar was to catch fire when he had poured so much water upon it as did not only wet the wood but also fill'd up the trench round about it 1. Kings 18. 33. For it 's naturally a dark blind and ignorant heart Job 11. 12. and such an heart can never believe till he that commanded the light to shine out of darkness do shine into it 2 Cor. 5. 14. Nor will it avail any thing to say though man be born in darkness and ignorance yet afterwards he may acquire knowledge in the use of means as we see many natural men do in a very high degree for this is not that light that brings the soul to Christ yea this natural unsanctified light blinds the soul and prejudices it more against Christ than ever it was before 1 Cor. 1. 21 26. As it is a blind and ignorant heart so it 's a selfish heart by nature all its designs and aims terminate in Self this is the Centre and weight of the soul no righteousness but its own is sought after that or none Rom. 10. 3. now for a soul to renounce and deny Self in all its forms modes and interests as every one doth that cometh to Christ To disclaim and deny natural moral and religious Self and come to Christ as a poor miserable wretched empty creature to live upon his righteousness for ever is as supernatural and wonderful as to see the hills and mountains start from their bases and Centres and flye like wandering Atomes in the Air. Nay this heart which is to come to Christ is not only dark and selfish but full of pride O'tis a desperate proud heart by nature it cannot submit to come to Christ as Benhadads servants came to the King of Israel with sackcloath on their loyns and ropes upon their heads To take guilt shame and confusion of face to our selves and acknowledge the righteousness of God in our eternal damnation to come to Christ naked and empty as one that justifies the ungodly I say nature left to it self would as soon be damned as do this the proud heart can never come to this till the Lord have humbled and broken it by his power Secondly Let us take the Act of faith into consideration also as it is here described by the souls coming to Jesâ—…s 2. Christ and you will find a necessity of the Fathers drawings for this evidently implies that which is against the stream and current of corrupt nature and that which is above the Sphere and capacity of the most refined and accomplished nature First It 's against the Stream and Current of our corrupt nature to come to Christ. For let us but consider the Term from which the soul departs when it comes to Christ. In that day it leaves all its lusts and ways of sin how pleasant sweet and profitable soever they have been unto it Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord way and thoughts i. e. both the practice and delight of sin must be forsaken the outward and inward man must be cleansed from it Now there are in the bosomes of unregenerate men such darling Lusts that have given them so much practical and speculative pleasure which have brought so much profit to them which have been born and bred up with them and which upon all these accounts are endeared to their souls to that degree that it 's easier for them to dye than to forsake them yea nothing is more common among such men than to venture eternal damnation rather than suffer a separation from their sins And which is yet much more difficult in coming to Christ the soul forsakes not only its sinful self but its righteous self i. e. not only its worst sins but it s best performances accomplishments and excellencies Now this is one of the greatest straits that Nature can be put to righteousness by works was the first liquor that ever was put into the vessel and it still retains the tang and savour of it and will to the end of the world Rom. 10. 3. For they being ignorant os Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not submitted to come naked and empty to Christ and receive all from him as a free gift is to proud corrupt nature the greatest abasement and submission in the world Let the gospel furnish its Table with the richest and costliest dainties that ever the blood of Christ purchased such is the pride of nature that it disdains to tast them except it may also pay the reckoning If the old Hive be removed from the place where it was wont to stand the Bees will come home to the old place yea and many of them you shall find will dye there rather than go to the Hive though it stand in a far better place than it did before Just so stands the case with men The Hive is removed i. e. we are no more to expect righteousness as Adam did by obeying and working but by believing and coming to Christ but nature had as lieve be damned as do this it still goes about to establish its own righteousness Vertues Duties and Moral excellencies these are the Ornaments of nature here
sooner is the soul quickened by the Spirit of God but it answers in some measure the end of God in that work by its active reception of Jesus Christ in the way of believing what this vital act of faith is upon which so great a weight depends as our Interest in Christ and everlasting blessedness this Scripture before us will give you the best account of it wherein omitting the Coherence and contexture of the words we have three things to ponder First The high and glorious priviledge conferr'd viz. power to become the sons of God Secondly The subject of this priviledge described As many as received him Thirdly The description explain'd by way of Apposition even as many as believed on his name First The priviledge conferr'd is a very high and glorious 1. one than which no created being is capable of greater power Beza hoc jus Piscator hanc dignitatem Lightfoote prarogativam Heinsius privilegium nec multo aliter vâ—…ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenistae usâ—… videntur cum Câ—…aldeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresserunt Heins to become the sons of God this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of large extent and signification and is by some rendred this right by others this dignity by others this prerogative This priviledge or honour it implys a title or right to Adoption not only with respect to the present benefits of it in this life but also to that blessed inheritance which is laid up in heaven for the sons of God and so Grotius rightly expounds it of our consummate sonship consisting in the actual enjoyment of blessedness as well as that which is inchoate not only a right to pardon favour and acceptance now but to heaven and the full enjoyment of God hereafter O what an honour dignity and priviledge is this Secondly The Subjects of this priviledge are described as many as received him This Text describes them by that 2. very grace Faith which gives them their title and right to Christ and his benefits and by that very act of faith which primarily conferrs their right to his person and secondarily to his benefits viz. receiving him there be many graces besides faith but faith only is the grace that gives us right to Christ and there be many acts of faith besides receiving but this receiving or embracing of Christ is the justifying and saving act as many as received him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many be they of any nation sex age or condition For there is neither Greek nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond or Free but Christ is all and in all Col. 3. 11. Nothing but unbelief barrs men from Christ and his benefits as many as received him the word signifies to accept take or as we fitly render to receive assume or take to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est Grot. us a word most aptly expressing the nature and office of faith yea the very justifying and saving act and we are also heedfully to note its special object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him the Text saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him i. e. his person as he is cloathed with his offices and not only his benefits and priviledges These are secondary and consequential things to our receiving him * Oblatio est actio Dei plerunque mediata facta in verbo receptio est actio hominis ita tamen ut simul quoque sit beneficium dâ—… nec enim homo posset recipere mediatorem nisi fides quae receptionis hujus est organon 〈◊〉 deo daretur Wendel So that it is a receiving assuming or accepting the Lord Jesus Christ which must have respect to the tenders and proposals of the gospel for therein is the righteousness of God revealed from faith to faith Rom. 1. 17. therein is Jesus Christ revealed proposed and offered unto sinners as the only way of justification and salvation which Gospel offer as before was opened is therefore ordinarily necessary to believing Rom. 10. 11 12 13 c. Thirdly This description is yet further explained by this additional exegetical clause even to them that believe in his 3. name here the terms are varied though the thing exprest in both be the same what he call'd receiving there is call'd believing on his name here to shew us that the very essence of saving faith consists in our receiving of Christ by his name we are to understand Christ himself it is usual to take these two believing in him and believing in his name as terms convertible and of the same importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse est nomen suum nomen ejus ipse est his name Drusius is himself and himself is his name So that here we have the true nature and precious benefits of saving faith excellently exprest in this Scripture the summ of which take in this proposition Doct. That the receiving of the Lord Jesus Christ is that saving and vital act of faith which gives the soul right both to his person and Doct. benefits We cannot act spiritually till we begin to live spiritually therefore the Spirit of life must first joyn himself to us in his quickening work as was shewn you in the last Sermon which being done we begin to act spiritually by taking hold upon or receiving Jesus Christ which is the thing designed to be opened in this Sermon The soul is the life of the body faith is the life of the soul and Christ is the life of faith There are several sorts of faith besides saving faith and in saving faith there are several acts besides the justifying or saving act but this receiving act which is to be our subject this day is that upon which both our righteousness and eternal happiness do depend This as a form differences saving faith from all other kinds or sorts of faith by this it is that we are justified and saved To as many as received him to them gave he power to become the sons of God Forma vel aliquid formae analogum ponitur differentiae loco yet it doth not justifie and save us by reason of any proper dignity that is found in this Act but by reason of the object it receives and apprehends the same thing is often exprest in Scripture by other terms as coming to Christ Joh. 6. 35. rolling or staying upon Christ Isa. 50. 10. but whatever is found in those expressions it is all comprehended in this as will appear hereafter Now the method into which I shall cast the discourse of this subject that I may handle it with as much perspicuity and profit as I can shall be First To explain and open the nature of this receiving of Christ and shew you what it includes 1. Secondly To prove that this is the justifying and saving act of faith 2. Thirdly To shew you the excellency of this act of Faith 3.
formali intrinsecâ Justitiâ sed relativâ not with a formal inherent righteousness of our own but with a relative imputed righteousness from another I know this most excellent and most comfortable doctrine of imputed righteousness is not only denyed but derided by Papists Stapleton calls it spectrum Cerebri Lutherani the monstrous birth of Luthers brain but blessed be God this comfortable truth is well secured against all attempts of its adversaries Let their blasphemous mouths call it in derision as they do putative righteousness i. e. a meer fancied or conceited righteousness yet we know assuredly Christs righteousness is imputed to us and that in the way of faith If Adams sin became ours by Imputation then so doth Christs righteousness also become ours by Imputation Rom. 5. 17. If Christ were made a sinner by the imputation of our sins to him who had no sin of his own then we are made righteous by the imputation of Christs righteousness to us who have no righteousness of our own according to 1 Cor. 5. 21. This was the way in which Abraham the father of them that believe was justified and therefore this is the way in which all believers the children of Abraham must in like manner be justified Rom. 4. 22 23 24. Who can express the worth of faith in this one respect if this were all it did for our souls But Thirdly It is the spring of our spiritual peace and joy and that as it is the Instrument of our Justification If it be an instrument of our Justification it cannot but be the spring of our consolation Rom. 5. 1. Being justified by faith we have peace with God in uniting us with Christ and apprehending and applying his righteousness to us it becomes the seed or root of all the peace and joy of a Christians life Joy the child of faith therefore bears its name Phil. 1. 25. the joy of faith So 1 Pet. 1. 8 9. Believing we rejoyce with joy unspeakable we cannot forbear laughing when we are tickled nor can we forbear rejoycing while by faith we are brought to the sight and knowledge of such a priviledged state when faith hath first given and then cleared our title to Christ Joy is no more under the souls command we cannot but rejoyce and that with Joy unspeakable Fourthly It is the means of our spiritual livelihood and subsistance all other graces like birds in the nest depend upon what faith brings in to them take away faith and all the graces languish and dye joy peace hope patience and all the rest depend upon faith as the members of the natural body do upon the vessels by which blood and spirits are conveyed to them The life which I now live saith the Apostle is by the faith of the Son of God Gal. 2. 20. it provides our ordinary food and extraordinary Cordials Psal. 27. 13. I had fainted unless I had believed And seeing it is all this to our souls Fifthly In the last place it is no wonder that it is the main scope and drift of the Gospel to press and bring souls to believing 't is the Gospels grand design to bring up the hearts of men and women to faith The urgent commands of the Gospel aim at this 1 Joh. 3. 23. Mark 1. 14 15. Joh. 12. 36. hither also look the great promises and encouragements of the Gospel Joh. 6. 35 37. so Mark 16. 16. And the opposite sin of unbelief is every where fearfully aggravated and threatned Joh. 16. 8 9. Joh. 3. 18. 35. And this was the third thing premised namely a discovery of the transcendant worth and excellency of saving faith Fourthly But lest we commit a mistake here to the prejudice of Christs honour and glory which must not be 4. given to another no not to faith it self I promised you in the fourth place to snew you upon what account faith is thus dignified and honoured that so we may give unto faith the things that are faiths and to Christ the things that are Christs And I find four opinions about the interest of faith in our Justification some will have it to justifie us formally not relatively i. e. upon the account of its own intrinsecal value and worth and this is the Popish sense of Justification by faith Some affirm that though faith be not our perfect legal righteousness considered as a work of ours yet the act of believing is imputed to us for righteousness i. e. God graciously accepts it instead of perfect legal righteousness and so in his esteem it 's our evangelical righteousness And this is the Arminian sense of justification by faith Some there are also even among our reformed Divines that contend that faith justifies and saves us as it is the Condition of the new Covenant And Lastly others will have it to justifie us as an Instrument apprehending or receiving the righteousness of Christ with which opinion I must close when I consider my Text calls it a receiving of Christ most certain it is That First It doth not justifie in the Popish sense upon the account of its own proper worth and dignity for then First Justification should be of debt not of grace contrary to Rom. 3. 23 24. Secondly This would frustrate the very scope and end of the death of Christ for if righteousness come by the Law i. e. by the way of works and desert then is Christ dead in vain Gal. 2. 21. Thirdly Then the way of our justification by faith would be so sar from excluding that it would establish boasting expressly contrary to the Apostle Rom. 3. 26 27. Fourthly Then there should be no defects or imperfections in faith for a defective and imperfect thing can never be the matter of our Justification before God if it justifie upon the account of its own worth and proper dignity it can have no flaw nor imperfection in it contrary to the common sense of all believers Nay Fifthly Then it 's the same thing to be justified by faith and to be justified by works which the Apostle so carefully distinguisheth and opposeth Phil. 3. 9. and Rom. 4. 6. so that we conclude it doth not justifie in the Popish sense for any worth or proper excellency that is in it self Secondly And it is as evident it doth not justifie us in the Arminian sense viz. as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the Act of believing is imputed or accepted by God as our Evangelical righteousness instead of perfect legal righteousness In the former opinion you have the dreggs of Popery and here you have refined Popery Let all Arminians know we have as high esteem for faith as any men in the world can have but yet we will not rob Christ to cloath faith we cannot embrace their opinion because First We must then dethrone Christ to exalt faith we are willing to give it all that is due to it but we dare not despoyl Christ of his glory for faiths sake he is the Lord
assenting act of faith in the very foundation and hence I doubt I do not believe There may be and often is a true and sincere assent found in the soul that is assaulted with violent atheistical suggestions Sol. from Satan and thereupon questions the truth of it and this is a very clear evidence of the reality of our assent that whatever doubts or contrary suggestions there be yet we dare not in our practice contradict or slight those truths or duties which we are tempted to disbelieve Ex. gr we are assaulted with atheistical thoughts and tempted to slight and cast off all fears of sin and practice of religious duties yet when it comes to the point of practice we dare not commit a known sin the awe of God is upon us we dare not omit a known duty the tye of conscience is found strong enough to hold us close to it in this case 't is plain we do really assent when we think we do not A man thinks he doth not love his child yet carefully provides for him in health and is full of grief and fears about him in sickness why now so long as I see all fath rly duties performed and affections to his childs welfare manifested let him say what he will as to the want of love to him whilest I see this he must excuse me if I do not believe him when he saith he hath no love for him Just so is it in this case A man saith I do not assent to the being necessity or excellency of Jesus Christ yet in the mean time his soul is fill'd with cares and fears about securing his interest in him he is found panting and thirsting for him with vehement desires there 's nothing in all the world would give him such joy as to be well assured of an interest in him while it is thus with any man let him say or think what he will of his assent it 's manifest by this he doth truly and heartily assent and there can be no better proof of it than these real effects produc'd by it Secondly But if these and other objections were never so fully answer'd for the clearing of the assumption yet it often falls out that believers are afraid to draw the conclusion and that fear arises partly from First The weighty importance of the matter Secondly The sense of the deceitfulness of their own hearts First The conclusion is of infinite importance to them it is the everlasting happiness of their souls than which nothing is or can be of greater weight upon their spirits things in which we are most deeply concerned are not lightly and hastily received by us it seems so great and so good that we are still apt if there be any room for it to suspect the truth and certainty thereof as never being sure enough Thus when the women that were the first messengers and witnesses of Christs resurrection Luke 24. 10 11. came and told the disciples those wonderful and comfortable tydings it 's said that their words seemed to them as idle tales and they believed them not they thought it was too good to be true too great to be hastily received so is it in this case Secondly The sense they have of the deceitfulness of their own hearts and the dayly workings of hypocrisie there makes them afraid to conclude in so great a point as this is They know that very many dayly cozen and cheat themselves in this matter they know also that their own hearts are full of falseness and deceit they find them so in their daily observations of them and what if they should prove so in this why then they are lost for ever they also know there is not the like danger in their fears and jealousies that would be in their vain confidences and presumptions by the one they are only deprived of their present comfort but by the other they would be ruined for ever and therefore choose rather to dwell with their own fears though they be uncomfortable companions than run the danger of so great a mistake which would be infinitely more fatal And this being the common case of most Christians it follows that there must be many more believers in the world than do think or dare conclude themselves to be such Infer 4. If the right receiving of Jesus Christ be true saving and justifying faith then those that have the least and lowest degree and measure Infer 4. of saving faith have cause for ever to admire the bounty and riches of the grace of God to them therein If you have received never so little of his bounty by the hand of providence in the good things of this life yet if he have given you any measure of true saving faith he hath dealt bountifully indeed with you this mercy alone is enough to ballance all other wants and inconveniencies of this life Poor in the world rich in faith James 2. 5. O let your hearts take in the full sense of this bounty of God to you say with the Apostle Eph. 1. 3. blessed be the God and father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus and you will in this one mercy find matter enough of praise and thanksgiving wonder and admiration to your dying day yea to all eternity for do but consider First The smallest measure of saving faith which is found in any of the poople of God receives Jesus Christ and in receiving him what mercy is there which the believing soul doth not receive in him and with him Rom. 8. 32. O believer though the arms of thy faith be small and weak yet they embrace a great Christ and receive the richest gift that ever God bestowed upon the world no sooner art thou become a believer but Christ is in thee the hope of glory and thou hast authority to become a son or daughter of God thou hast the broad seal of heaven to confirm thy title and claim to the priviledges of Adoption for to as many as received him to them gave he power to become the sons of God To as many be they strong or be they weak provided they really receive Christ by faith there is authority or power given so that it 's no act of presumption in them to say God is our Father heaven is our inheritance Oh precious faith the treasures of ten thousand worlds cannot purchase such priviledges as these all the Crowns and Scepters of the earth sold at their full value are no price for such mercies Secondly The least degree of saving faith brings the soul into a state of perfect and full Justification For if it receives Jesus Christ it must therefore needs in him and with him receive a free full and final pardon of sin the least measure of faith receives remission for the greatest sins By him all that believe are justified from all things Acts 13. 39. it unites thy soul with Christ and then as
the necessary consequent of that Union there is no condemnation Rom. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one condemnation how many soever our sins have been Thirdly The least measure or degree of saving faith is a greater mercy than God hath bestowed or ever will bestow upon many that are far above you in outward respects all men have not faith nay 't is but a remnant among men that believe Few of the Nobles and Potentates of the world have such a gift as this they have houses and lands yea Crowns and Scepters but no Faith no Christ no pardon they have authority to rule over men but no authority to become the sons of God 1 Cor. 1. 26 27. Say therefore in thy most debased straitned afflicted condition Return to thy rest O my soul for the Lord hath dealt bountifully with thee Fourthly The least degree of saving faith is more than all the power of nature can produce there must be a special revelation of the arm of the Lord in that work Isa. 53. 1. Believers are not born of flesh nor of blood nor of the will of man but of God Joh. 1. 12 13. all believing motions towards Christ are the effects of the Fathers drawing Joh. 6. 44. a glorious and irresistable power goes forth from God to produce it whence it 's call'd the faith of the operation of God Col. 2. 12. So then Let not believers depise the day of small things or overlook that great and infinite mercy which is wrapt up in the least degree of saving faith Inference 5. Learn hence the impossibility of their salvation who neither know the nature nor enjoy the means of saving faith Infer 5. My soul pities and mourns over the infidel world Ah what will become of the millions of poor unbelievers there is but one door of salvation viz. Christ and but one Key of faith to open that door and as that key was never given to the heathen world so it 's laid aside or taken away from the people by their cruel guides all over the Popish world were you among them you should hear nothing else prest as necessary to your salvation but a blind implicite faith to believe as the Church believes that is to believe they know not what To believe as the Pope believes that is as an Infidel believes for so they confess he may be * Non enim fides interior Romani Poâ—…tificis ecclesiae est necessaria Canus Loc. Theol. p. 344. and though there be such a thing as an explicite faith sometimes spoken of among them yet it is very sparingly discoursed very falsely described and exceedingly slighted by them as the veriest trifle in the world First It is but sparingly discoursed of they love not to accustome the peoples ears to such doctrine one of themselves confesses that there is so deep a silence of explicit particular faith in the Romish Church that you may find many every where that believe no more of these things than heathen Navarr cap. 11. p. 142. Philosophers Secondly When it is preacht or written of it is falsely described for they place the whole nature and essence of justifying and saving faith in a naked assent which the Devils have as well as men James 2. 19. no more than this is prest upon the people at any time as necessary to their salvation Thirdly And even this particular explicit faith when it is spoken or written of is exceedingly slighted I think if the Devil himself were in the Pulpit he could hardly tell how to bring men to a more low and slight esteem of faith to represent it as a verier trifle and needless thing than these his Agents have done Some a Petr. à S. Joseph sum Art 1. p. 6. say if a man believe with a particular explicit faith i. e. if he actually assent to Scripture truths once in a year it is enough Yea and others b Bonacina Tom. 2. in 1. praecept think it too much to oblige people to believe once in twelve months and for their ease tell them if they believe once in twelve years it is sufficient and lest this should be too great a task c Jo. Sanc. Disp. 41. n. 32. others affirm that if it be done but once in their whole life and that at the point of death too it is enough especially for the rude and common people Good God! what doctrine is here it was a saying long ago of Gregory as I remember malus minister est nisus diâ—…boli a wicked minister is the devils Gosshawk that goes a birding for hell and O what game have these hawks of hell among such numerous flocks of people O bless God while you live for your deliverance from Popery and see that you prize the Gospel and means of grace you enjoy at an higher rate lest God bring you once more under that yoak which neither you nor your Fathers could bear Second Use for Examination Doth saving faith consist in a due and right receiving of the Lord Jesus Christ then let me perswade you to examine 2. Use. your selves in this great point of faith Reflect solemnly upon the transactions that have been betwixt Christ and your souls think close on this subject of meditation If all you were worth in the world lay in one precious stone and that stone were to be tried by the skilful Lapidary whether it were true or false whether it would flye or endure under the smart stroke of his Hammer sure your thoughts could not be unconcerned about the issue why all that you are worth in both worlds depends upon the truth of your saith which is now to be tried O therefore read not these lines with a running careless eye but seriously ponder the matter before you you would be loth to put to Sea though it were but to cross the channel in a rotten leaky bottome and will you dare to venture into the ocean of eternity in a false rotten faith God forbid you know the Lord is coming to try every mans faith as by fire and that we must stand or fall for ever with the sincerity or hypocrisie of our faith Surely you can never be too exact and careful about that on which your whole estate depends and that for ever Now there are three things upon which we should have a very tender and watchful eye for the discovery of the sincerity of our faith and they are The Antecedents of Faith Concomitants Consequents As these are so we must judge and reckon our faith to be And accordingly they furnish us with three general Marks or tryals of faith First If you would discern the sincerity of your faith examine 1. Mark whether those Antecedents and preparative works of the Spirit were ever found in your souls which use to introduce and usher it into the souls of Gods Elect such are illumination conviction self-despair and earnest crys to God First Illumination is a necessary antecedent to faith you
have their thoughts sinking deeper into these things than others these thoughts lye with different degrees of weight upon men but all are most solemnly and awfully concerned about their condition all frothiness and frolicks are gone and the heart settles it self in deepest earnest about its eternal state Secondly The heart that receives Jesus Christ is in a frame of deep humiliation and self-abasement O when a man begins to apprehend the first approaches of grace pardon and mercy â—…y Jesus Christ to his soul a soul convinced of its utter unworthiness and desert of hell and can scarce expect any thing else from the just and holy God but damnation how do the first dawnings of mercy melt and humble it O Lord what am I that thou shouldest feed me and preserve me that thou shouldest but for a few years spare me and forbear me but that ever Jesus Christ should love me and give himself for me that such a wretched sinner as I should obtain Union with his person pardon peace and salvation by his blood Lord whence is this to such a worm as I and will Christ indeed bestow himself upon me shall so great a blessing as Christ ever come within the arms of such a soul as mine will God in very deed be reconciled to me in his son what to me to such an enemy as I have been shall my sins which are so many so horrid so much aggravated beyond the sins of most men be forgiven me O what am I vile dust base wretch that ever God should do this for me And now is that Scripture indeed fulfill'd and made good Ezech. 16. 63. That thou maist remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Thus that poor broken-hearted believer stood behind Christ weeping and washing his feet with tears as one quite melted down and overcome with the sense of mercy to such a vile sinner Luke 7. 38. Thirdly The soul that receives Jesus Christ is in a weary Condition restless and full of disquietness neither able to bear the burden of sin nor knowing how to be discharged from it except Christ will give it ease Matth. 11. 28. Come unto me that is believe in me you that are weary and heavy laden if they do not look into their own souls they know there 's no safety and if they do there 's no comfort O the burdensome sense of sin overweighs them they are ready to fail to sink under it Fourthly The soul that rightly receives Christ is not only in a weary but in a longing condition never did the hart pant more earnestly for the water-brooks never did the hireling desire the shadow never did a condemned person long for a pardon more than the soul longs after Jesus Christ. O said David that one would give me of the waters of the well of Bethlehem to drink O saith the poor humbled sinner that one would give me of the open'd fountain of the blood of Christ to drink O for one drop of that precious blood O for one encouraging smile from Christ O now were ten thousand worlds at my command and Christ to be bought how freely would I lay them all down to purchase him but he is the gift of God O that God would give me Christ if I should go in raggs and hunger and thirst all my days in this world Fifthly The soul in the time of its closing with or receiving Christ is in a state of conflict it hangs betwixt hopes and fears encouragements and discouragements which occasion many a sad stand and pause in the way to Christ sometimes the number and nature of its sins discourage it then the riches and freeness of the grace of Christ erects his hopes again there 's little hope saith unbelief nay it 's utterly impossible saith Satan that ever such a wretch as thou shouldst find mercy now the hands hang down O but then there 's a necessity an absolute necessity I have not the choice of two but am shut-up to one way of deliverance others have found mercy and the invitation is to all that are weary and to all that are athirst he saith he that cometh to him he will in no wise cast-out now new hopes inspire the soul and the hands that did hang down are again strengthned These are the Concomitant frames that accompany faith Lastly Examine the Consequents and effects of Faith if you 3. Mark would be satisfied of the truth and sincerity of it and such are First Evangelical meltings and ingenuous thawings of the heart under the apprehensions of grace and mercy Zech. 12. 10. They shall look upon me whom they have pierced and shall mourn Secondly Love to Christ his ways and people Gal. 5. 6. Faith worketh by love i. e. it represents the love of God and then makes use of the sweetness of it by way of argument to constrain the soul to all acts of obedience wherein it may testifie the reality of its love to God and Christ. Thirdly Heart purity Acts 15. 9. purifying their hearts by faith it doth not only cleanse the hands but the heart no principle in man besides faith can do this morality may hide corruption but faith only purifies the heart from it Fourthly Obedience to the commands of Christ Rom. 16. 26. the very name of faith is call'd upon obedience for it accepts Christ as Lord and urges upon the soul the most powerful arguments in the world to draw it to obedience In a word let the poor doubting believer that questions his faith reflect upon those things that are unquestionable in his own experience which being well considered will greatly tend to his satisfaction in this point It 's very doubtful to you whether you believe but yet in the mean while it may be past doubt being a matter of clear experience that you have been deeply convinced of sin struck off from all carnal props and refuges made willing to accept Jesus Christ upon what terms soever you might enjoy him you doubt whether Christ be yours but it 's past doubt that you have a most high and precious esteem of Christ that you heartily long for him that you prize and love all whether persons or things that bears his image that nothing in the world would please your hearts like a transformation into his likeness that you had rather your souls should be fill'd with his Spirit than your houses with Gold and Silver 'T is doubtful whether Christ be yours but it 's past doubt that one smile from Christ one token of his love would do you more good than all the honours and smiles of the world and nothing so grieves you as your grieving him by sin doth you dare not say that you have received him nor can you deny but that you have had many sick days and nights for him that you have gone into many secret places with
yearning bowels after him whether he be yours or not you cannot tell but that you are resolved to be his that you can tell whether he will save you is a doubt but that you resolve to lye at his feet and wait only on him and never look to another for salvation is no doubt Well well poor pensive soul if it be so arise lift up thy dejected head take thine own Christ into thy arms These are undoubted signs of a real closure with Christ thou makest thy self poor and yet hast great riches such things as these are not found in them that despise and reject Christ by unbelief 3. Use of Exhortation This point is likewise very improveable by way of Exhortation 3. Use. and that both to Unbelievers and Believers First To unbelievers who from hence must be prest as ever they expect to see the face of God in peace to receive Jesus Christ as he is now offered to them in the Gospel this is the very scope of the Gospel I shall therefore press it by three great Considerations viz. First What is in Christ whom you are to receive Secondly What is in the offer of Christ by the Gospel Thirdly What is in the rejecting of that offer First Motive First Consider well what is in Christ whom I perswade you this day to receive did you know what is in Christ you Motive 1. would never neglect or reject him as you do For First God is in Christ 2 Cor. 5. 19. the Deity hath chosen to dwell in his flesh he is God manifest in flesh 1 Tim. 3. 16. a Godhead dwelling in flesh is the worlds wonder so that in receiving Christ you receive God himself Secondly The Authority of God is in Christ Exâ—… 23. 21. My name is in him him hath God the father sealed Joh. 6. 27. he hath the Commission the great seal of heaven to redeem and save you all power in heaven and earth is given to him Matth. 28. 18. he comes in his Fathers name to you as well as in his own name Thirdly The wisdome of God is in Christ 1 Cor. 1. 24. Christ the wisdom of God yea in him are hid all the treasures of wisdome and knowledge Col. 2. 3. Never did the wisdome of God display it self before the eyes of Angels and men as it hath done in Christ. The Angels desire to look into it 1 Pet. 1. 12. yet they are not so much concerned in the project and design of this wisdome in redemption as you are Fourthly The fulness of the Spirit is in Christ yea it fills him so as it never did nor will fill any creature Joh. 3. 34. God giveth not the Spirit by measure to him all others have their limits stints and measures some more some less but the Spirit is in Christ without measure O hâ—…w lovely and desirable are those men that have a large measure of the Spirit in them but he is anointed with the Spirit of holiness above all his fellows Psal. 45. 2 7. Whatever grace is found in all the Saints which makes them desirable and lovely wisdome in one faith in another patience in a third they all Centre in Christ as the rivers do in the Sea quae faciunt divisa beatum in hoc mixta 〈◊〉 Fifthly The righteousness of God is in Christ by which only a poor guilty sinner can be justified before God 2 Cor. 5. 21. we are made the righteousness of God in him he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our righteousness Jer. 23. 6. i. e. the i. e. Autorem justitiae nostrae Calv. in Loc. author of our righteousness or the Lord who justifies us by that name he shall be known and call'd by his people than which none can be sweeter Sixthly The love of God is in Christ yea the very yearning bowels of divine love are in him what is Christ but the love of God wrapt up in flesh and blood 1 Joh. 4. 9 10. In this was manifested the love of God towards us and herein is love that God sent his Son this is the highest 〈◊〉 that ever divine love made and higher than this it 〈◊〉 mount O love unparalell'd and admirable Seventhly The mercies and compassions of Christ are all in Christ Jude v. 21. Mercy is the thing that poor sinners want it 's that they cry for at the last gasp it 's the only thing that can do them good O what would they give to find mercy in that great day Why if you receive Christ you shall with him receive mercy but out of him there is no mercy to be expected from the hands of God for God will never exercise mercy to the prejudice of his Justice and it is in Christ that justice and mercy meet and embrace each other Eighthly To Conclude The salvations of God are in Christ. Acts 4. 12. Neither is there salvation in any other Christ is the dâ—…r of salvation and Faith is the key that opens that door to men if you therefore believe not i. e. if you so receive not Jesus Christ as God hath offer'd him you exclude your selves from all hopes of salvation The Devils have as much ground to expect salvation as you you see what is in Christ to induce you to receive him Motive 2. Next I beseech you confider what there is in the offer Motive 2. of Christ to sinners to induce you to receive him Consider well to whom and how Christ is offered in the Gospel First To whom he is offered not to the fallen Angels but to you they lye in chains of darkness Jude 6. as he took not their nature so he designs not their recovery and therefore will have no treaty at all with them but he is offered to you creatures of an inferiour rank and order by nature nor is he offered to the damned the treaty of peace is ended with them Christ will nevermake them another tender of salvation nor is he offered to millions of millions as good as you â—…ow living in the word the sound of Christ and Salvation is not come to their ears but he is offered to you by the special favour and bounty of heaven and will you not receive him O then how will the devils the damned and the heathens upbraid your folly and say had we had one such tender of mercy of which you have had thousands we would never have been now in this place of torments Secondly Consider how Christ is offered to you and you shall find that he is offered First Freely as the gift of God to your souls you are not to purchase him but only to receive him Isa. 55. 1. Ho every one that thirsteth come ye to the waters and he that hath no money let him come c. Secondly Christ is offered importunately by repeated intreaties 2 Cor. 5. 20. As though God did beseech you we pray you in Christs stead be ye reconciled to God O what amazing condescension is here in the God of
them and communicates his favour to them as they are in Christ he is all and in all The gifts and blessings of the Spirit are given to men as they are in Christ and without respect to any external differences made in this world among men hence we find excellent treasures of grace in mean and contemptible persons in the world poor in the world rich in faith and heirs of the Kingdome and as all believers without difference receive from Christ so they are not debarr'd from any blessing that is in Christ all is yours for ye are Christs 1 Cor. 3. ult with Christ God freely gives us all things Rom. 8. 32. Position 5. The Communion believers have with Christ in spiritual benefits Position 5. is a very great mystery far above the understanding of natural men There are no footsteps of this thing in all the works of creation therefore the Apostle calls it the unsearchable riches of Christ Eph. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath no footsteps to trace it by yea 't is so deep a mystery that the Angels themselves stoop down to look into it 1 Pet. 1. 12. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them them that love him but God hath revealed them unto us by his Spirit 1 Cor. 2. 9 10. Thirdly and Lastly I shall in a few particulars open the dignity and excellency of this fruit of our Union with Christ and shew you that a greater glory and honour cannot be put upon man than to be thus in fellowship with Jesus Christ Joh. 17. 22. The glory which thou gavest me I have given them that they may be one as we are one and therefore more particularly let it be considered First With whom we are associated even the Son of God with him that is over all God blessed for ever Our association with Angels is an high advancement for Angels and Saints are fellow servants in the fame family Rev. 19. 10. and through Christ we are come to an innumerable company of Angels Heb. 12. 22. but what is all this to our fellowship with Jesus Christ himself and that in another manner than Angels have for though Christ be to them an head of dominion yet not an head of vital influence as he is to his mystical body the Church this therefore is to them a great mystery which they greatly affect to study and pry into Secondly What we are that are dignified with this title the fellows or copartners with Jesus Christ not only dust by nature dust thou art but sinful dust such wretched sinners as by nature and the sentence of the Law ought to be associated with devils and partakers with them of the wrath of the almighty God to all eternity Thirdly The benefits we are partakers of in and with the Lord Jesus Christ and indeed they are wonderful and astonishing things so far as they do already appear but yet we see but little of them comparatively to what we shall see 1 Joh. 3. 1 2. Now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is O what will that be to see him as he is and to be transformed into his likeness Fourthly The way and manner in which we are brought into this fellowship with Christ which is yet more admirable The Apostle gives us a strange account of it in 2 Cor. 8. 9. For you know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through â—…is poverty might be rich he empties himself of his glory that we might be fill'd he is made a curse that we might enjoy the blessing he submits to be crown'd with thorns that we might be crowned with glory and honour he puts himself into the number of worms Psal. 22. 6. that we might be made equal to the Angels O the unconceivable grace of Christ Fifthly The reciprocal nature of that communion which is betwixt Christ and believers we do not only partake of what is his but he partakes of what is ours he hath fellowship with us in all our wants sorrows miseries and afflictions and we have communion with him in his righteousness grace sonship and glory he takes part of our misery and we take part of his blessedness our sufferings are his sufferings Col. 1. 24. O what an honour is it to thee poor wretch whom a great many would not turn aside to ask how thou doest to have a King yea the Prince of all the Kings of the earth to pity relieve sympathize groan and bleed with thee to sit by thee in all thy troubles and give thee his Cordials to say thy troubles are my troubles and thy afflictions are my afflictions whatever toucheth thee toucheth me also O what name shall we give unto such grace as this is Sixthly and Lastly Consider the perpetuity of this priviledge your fellowship with Christ is interminable and abides for ever Christ and the Saints shall be glorified together Rom. 8. 17. while he hath any glory they shall partake with him 'T is said indeed 1 Cor. 15. 24. that there shall be a time when Christ will deliver up the Kingdome to his father but the meaning is not that ever he will cease to be an head to his Saints or they from being his members no no the relation never cease Justification Sanctification and Adoption are everlasting things and we can never be devested of them Infer 1. Are the Saints Christs fellows what honourable persons then are Infer 1. they and how should they be esteemed and valued in the world If a King who is the fountain of honour do but raise a man by his favour and dignifie him by bestowing some honourable Title upon him what respect and observance is presently paid him by all persons but what are all the vain and empty Titles of honour to the glorious and substantial priviledges with which believers are dignified and raised above all other men by Jesus Christ he is the son of God and they are the sons of God also he is the heir of all things and they are joynt-heirs with Christ. He reigns in glory and they shall reign with him he sits upon the throne and they shall sit with him in his throne O that this vile world did but know the dignity of believers they would never slight hate abuse and persecute them as they do and O that believers did but understand their own happiness and priviledges by Christ they would never droop and sink under every small trouble at tâ—…t rate they do Infer 2. How abundantly hath God provided for all the necessities and wants of believers Christ is a storehouse fill'd with blessings Infer 2. and mercies and it 's all for them from him
presupposes a fixed term to which we come Heb. 11. 6. He that cometh to God must believe that God is Take away this and all motion after Christ presently stops No wonder then that souls in their first motions to Christ find themselves clogg'd with so many atheistical temptations shaking their assent to the truth of the Gospel at the very root and foundation of it but they that come to Christ do see that he is and that their life and happiness lyes in their union with him else they would never come to him upon such terms as they do Secondly Coming to Christ implyes the souls despair of salvation any other way the way of faith is a supernatural way and souls will not attempt it until they have tryed all natural wayes to help and save themselves and find it all in vain therefore the Text describes these Comers to Christ as weary persons that have been tugging and striving all other wayes for rest but can find none and so are forced to relinquish all their fond expectations of salvation in any other way and come to Christ as their last and only remedy Thirdly Coming to Christ notes a supernatural and almighty power acting the soul quite above its own natural abilities in this motion John 6. 44. No man can come to me except my father which hath sent me draw him It is as possible for the ponderous mountains to start from their Bases and Centres mount themselves aloft into the air and there flye like wandring Atoms hither and thither as it is for any man of himself i. e. by a pure natural power of his own to come to Christ it was not a stranger thing for Peter to come to Christ walking upon the Waves of the Sea than for his or any mans soul to come to Christ in the way of faith Fourthly Coming to Christ notes the voluntariness of the soul in its motion to Christ. 'T is true there 's no coming without the Fathers drawing but that drawing hath nothing of co-action in it it doth not destroy but powerfully and with an overcoming sweetness perswade the will 'T is not forced or driven but it comes being made willing in the day of Gods power Psal. 110. 3. Ask a poor distressed sinner in that season Are you willing to come to Christ O rather than live Life is not so necessary as Christ is O with all my heart ten thousand worlds for Jesus Christ if he could be purchased were nothing answerable to his value in mine eyes The souls motion to Christ is free and voluntary 't is coming Fifthly It implyes this in it That no duties or Ordinances which are but the wayes or means by which we come to Christ are or ought to be Central and terminative to the soul i. e. the soul of a believer is not to sit down and rest in them but to come by them or through them to Jesus Christ and take up his rest in him only No duties no reformations no Ordinances of God how excellent soever these things are in themselves and how necessary soever they are in their proper place and use can give rest to the weary and heavy laden soul it cannot centre in any of them and you may see it cannot because it still gravitates and inclines to another thing even Christ and cannot terminate its motion till it be come to him Christ is the term to which a believer moves and therefore cannot sit down by the way as well satisfied as if he were at his journeys end Ordinances and duties have the nature and use of means to bring us to Christ but not to be to any man instead of Christ. Sixthly Coming to Christ implies an hope or expectation Venite ad me i. e. affectibus fidei spei religiosae desiderii Burgensis in loc from Christ in the coming soul. If it have no hope why doth it move forward as good sit still and resolve to perish where it is as come to Christ if there be no ground to expect salvation by him Hope is the spring of motion and industry if you cut off hope you hamstring faith it cannot move to Christ except it be satisfied at least of the possibility of mercy and salvation by him Hence it is that when comers to Christ are strugling with the doubts and fears of the issue the Lord is pleased to enliven their faint hopes by setting on such Scriptures as that John 6. 37. He that cometh to me I will in no wise cast out and Heb. 7. 25. He is able to save to the uttermost all that come unto God by him This puts life into hope and hope puts life into industry and motion Seventhly Coming to Christ for rest implies that believers have and lawfully may have an eye to their own happiness in closing with the Lord Jesus Christ. The poor soul comes for rest it comes for salvation its eye and aim is upon it and this aim of the soul at its own good is legitimated and allowed by that expression of Christ John 5. 40. Ye will not come unto me that ye may have life If Christ blame them for not coming to him that they might have life sure he would not blame them had they come to him for life Eighthly But Lastly and which is the principal thing carried in this expression Coming to Christ notes the all-sufficiency of Christ to answer all the needs and wants of distressed souls and their betaking themselves accordingly to him only for relief being content to come to Christ for whatever they need and live upon that fulness that is in him If there were not an all-sufficiency in Christ no soul would come to him for this is the very ground upon which men come Heb. 7. 25. he is able to save to the uttermost all that come to God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost in the greatest plunges difficulties and dangers he hath a fulness of saving power in him and this encourages souls to come unto him One beggar uses not to wait at the door of another but all at the doors of them they conceive able to relieve them And as this notes the fulness of Christ as a Saviour so it must needs note the emptiness and humility of the soul as a comer to him This is call'd submission in Rom. 10. 3. Proud nature must be deeply distressed humbled and moulded into another temper before it will be perswaded to live upon those terms to come to Christ for every thing it wants to live upon Christ's fulness in the way of grace and favour and have no stock of its own to live upon O this is hard but it 's the way of faith Secondly In the next place let us see how Christ invites 2. men to come unto him and you shall find the means employ'd in this work are either internal and principal namely the Spirit of God who is Christ's Vice-gerent and comes to us in his name and room
take their Timbrel and Harp and rejoyce at the sound of the Organ He doth not say they take the Bible turn to the promises and rejoyce in Christ and the Covenant 't is not the melody of a good Conscience the joy of the Holy Ghost no no they have no acquaintance with such musick as that but the rejoycing of Believers is in those things 2 Cor. 1. 12. And this is well-built consolation which reaches the heart Secondly I told you that propriety and interest in Christ and the promises is required to all Spiritual Consolation but no unbeliever hath any title or interest in Christ and the promises and so they can signifie nothing to him in point of Comfort 'T is not another mans mony but my own that must feed cloath and comfort me nor is it another mans Christ but my own Christ that must justifie save and comfort my soul. Thirdly You were told that evidence of a mans peace and reconciliation with God is necessary to his actual consolation which no unbeliever can possibly have he hath neither grace within him to make him a qualified subject of any special promise nor any witness or seal of the spirit to confirm and clear his propriety in Christ for he never seals but where he first sanctifies So that it is beyond all contradiction that Believers and none but Believers are partakers of the Consolations that are in Christ Jesus Fourthly and Lastly There is one inquiry remains to be satisfied namely seeing Jesus Christ is consolation to Believers how it comes to pass that so many Believers in the world should walk so dejectedly as they do without any Spiritual Consolation First This may not be wondred at if we consider that the Consolations of Christ are of two sorts Seminal and in preparation or actual in present possession Every Believer in the world hath the root and seed of comfort planted and sown for him Psal. 97. 11. Light is sown for the righteous and gladness for the upright in heart They have Christ and the promises which are the seeds of Consolation and will bring forth joy at last though at present they have no actual Consolation the seed of all joy is sown and in due time they shall reap the full ripe fruit thereof Secondly It must be remembred that interest and evidence are distinct blessings every Believer hath interest in Christ but every Believer hath not the evidence thereof Isai. 50. 10. Who is among you that feareth the Lord and obeyeth the voice of his Servant that walketh in darkness and hath no light Every Child of God is not of sufficient age to know his Father or take comfort in that blessed inheritance whereunto he is begotten again 1 Pet. 1. 3 4. Thirdly Every Believer doth not walk with like strictness and exact holiness all do not exercise faith in a like degree among Christians some are strong in grace rich in faith strict in obedience tender of sin to an eminent degree these usually are owners of much Consolation but others are weak in grace poor in faith comparatively careless of their hearts and ways frequently grieving the good Spirit of God and wounding their own Consciences the vessel into which Spiritual Consolation is poured and these are usually denied the joy and comfort which others abound withal Fourthly The Consolations of Christ are arbitrarily dispensed by the Spirit who is the Comforter and giveth to every man in such proportions and seasons as pleaseth him whence it comes to pass that he that is rich in comfort to day may be poor to morrow and contrarily the heart that is brimful of sorrow one hour is filled with peace and joy in believing the next Things that are necessary to the being of a Christian are fixed and stable but things belonging only to the well-being of a Christian come and go according to the good pleasure and appointment of the Spirit The use of all follows Inference 1. Hence it follows that the state of unbelievers is the most sad and uncomfortable state in the world having no interest in Christ Inference 1. the Consolation of Israel 'T is true they abound in Creature-comforts they live in pleasure upon earth Joy displaies its colours in their faces but for all this there is not the least drop of true Consolation in any of their hearts they have some comfort in the Creature but none in Christ that little they gather from the Creature now is all their portion of joy Luke 6. 24. Ye have received your consolation as this is all they have so they shall enjoy it but a little while Job 21. 13 17. and while they do injoy it it 's mixt with many gripes of Conscience Job 14. 13. Even in laughter the heart is sorrowful and the end of that mirth is heaviness whatever consolation any unbeliever speaks of besides this is but by rote for when the day of his distress cometh and the terrors of Conscience shall awake him out of his pleasant dreams all his sensual joys will vanish from him and the dores of true Consolation will be all shut against him Let him go to Jesus Christ knock at that dore and say Lord Jesus thy name is Consolation my heart is ready to burst within me hast thou no Consolation for me O Lord for one drop of Spiritual Comfort now but alas there is none no not in Christ himself for any unbeliever 'T is Childrens bread the Saints priviledge comfort and grace are undivided let him return into himself search his own Conscience for comfort and say O Conscience thou art more than a thousand witnesses and thousands have been comforted by thee where thou speakest comfort none can speak trouble hast thou no Consolation for me in my deepest distress Alas no if God condemn thee wherewithal shall I comfort thee I can speak neither more nor less than the Scriptures put into my mouth and I find not one word in all the Book of God warranting me to be thy Comforter believe it as an undoubted truth though the sense of the bewitched world over-rules it that the state of unbelievers even at the best is a sad and dismal state Inference 2. Let all Believers fetch all their Comfort out of Christ who is Inference 2. the Consolation of his people we rejoice saith the Apostle in Christ Jesus and have no confidence in the flesh That 's the true temper of a believing soul Take heed you live not partly upon Christ and partly upon the Creature for your Comfort much rather beware that you forsake not Christ the fountain of living waters and hew out Cisterns for your selves which can hold no water Jer. 2. 13. If you make any Creature the spring and fountain of your comfort assuredly God will dry up that spring if your souls draw their Comfort from any Creature you know they must out-live that Creature and what then will you do for Comfort Beside as your Comforts are so are you The food of
dishonour upon God for the greatest mercy that ever was given by God to the world there is mercy with thee saith the Psalmist that thou maist be feared not that thou maist be the more abused Psal. 130. 4. Nay let me say the Devils never sinned at this rate they cannot abuse the pardoning grace of God because such grace was never offered unto them And certainly if the abuse of the common mercies of God as meat and drink by gluttony and drunkenness be an hainous sin and highly provoking to God then the abuse of the riches of his grace and the precious blood of his Son must be out of measure sinful and the greatest affront we can put upon the God of mercy Inference 5. To Conclude If this be so as ever you expect pardon and Inference 5. mercy from God come to Christ in the way of faith receive and embrace him now in the tenders of the Gospel To drive home this great Exhortation I beseech you as in the bowels of Christ Jesus and by all the regard and value you have for your own souls let these following Considerations sink down into your hearts First That all Christless persons are actually under the condemnation of God John 3. 18. He that believeth not is condemned already and it must needs be so for every soul is concluded under the curse of the Law till Christ make him free John 8. 36. Till we are in Christ we are dead by Law and when we believe unto justification then we pass from death to life A blind mistaken Conscience may possibly acquit you but assure your selves God condemns you Secondly Consider what a terrible thing it is to lye under the condemnation of God the most terrible things in nature cannot shadow forth the misery of such a state Put all sicknesses all poverty all reproaches the torments invented by all Tyrants into one Scale and the condemnation of God into the other and they will be all found lighter than a Feather Condemnation is the sentence of God the great and terrible God 'T is a sentence shutting you up to everlasting wrath 't is a sentence never to be reversed but by the application of Christ in the season thereof O souls you cannot bear the wrath of God you do not understand it if you think it tolerable one drop of it upon your Consciences now is enough to distract you in the midst of all the pleasures and comforts of this world yet all that are out of Christ are sentenced to the fulness of Gods wrath for ever Thirdly There is yet a possibility of escaping the wrath to come a dore of hope opened to the worst of sinners a day of grace is afforded to the Children of men Heb. 3. 15. God declares himself unwilling that any should perish 2 Pet. 3. 9. O what a mercy is this Who that is on this side Heaven or Hell fully understands the worth of it Fourthly This dore of mercy will be shortly shut Luk. 12. 25. God hath many ways to shut it he sometimes shuts it by withdrawing the means of grace and removing the Candlesticks a judgement at this time to be greatly feared Sometimes shuts he it by withdrawing his Spirit and blessing from the means whereby all Ordinances lose their efficacy 1 Cor. 3. 7. But if he shut it not by removing the means of grace from you certain it is it will be shortly shut by your removal from all the means and opportunities by Salvation by death Fifthly When once the dore of mercy is shut you are gone beyond all the possibilities of pardon and salvation for evermore the night is then come in which no man can work John 9. 4. All the golden seasons you now enjoy will be irrecoverably gone out of your reach Sixthly Pardons are now daily granted to others some and they once as far from mercy as you now are are at this day reading their pardons with tears of joy dropping upon them The world is full of the examples and instances of the riches of pardoning grace And whatever is needful for you to do in the way of repentance and faith to obtain your pardon how easily shall it be done if once the day of Gods power come upon you Psal. 110. 3. Oh therefore lift up your cries to Heaven give the Lord no rest take no denial till he open the blind eye break the stony heart open and bow the stubborn will effectually draw thy soul to Christ and deliver thy pardon signed in his blood The Seventeenth SERMON Sermon 17. EPHES. 1. 6. Text. Opening the eighth motive to come to Christ drawn from the second benefit purchased by Christ for Believers To the praise of the glory of his grace wherein he hath made us accepted in the beloved IN our last discourse we opened to you the blessed priviledge of remission of sin from the following verse in this verse lies another glorious priviledge viz. the acceptation that Believers have with God through Jesus Christ both which comprise as the two main branches our justification before God In the words read to omit many things that might be profitably observed from the method and dependance of the Apostles discourse three particulars are observable viz. 1. The Priviledge it self 2. The Meritorous Cause 3. The ultimate end thereof First The priviledge it self which is exceeding rich and 1. sweet in its own nature he hath made us accepted the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ingratiated us or brought us into the grace favour and acceptance of God the Father endeared us to him so that we find grace in his sight Secondly The meritorious cause purchasing and procuring this benefit for us noted in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2. the beloved which words are a periphrasis of Christ who is here emphatically called the Beloved the great favorite of Heaven the delight of Gods soul the prime object of his love 't is he that obtaineth this benefit for Believers he is accepted for his own sake and we for his Thirdly The ultimate end and aim of conferring this benefit upon Believers to the praise of the glory of his grace or 3. to the end that his grace might be made glorious in praises there are riches of grace in this act of God and the work and business of Believers both in this world and in that to come is to search and admire aknowledge and magnifie God for his abundant grace herein Hence the note is DOCT. That Jesus Christ hath purchased and procured special favour Doct. and acceptation with God for all that are in him This point lies plain in Scripture Ephes. 2. 13. But now in Jesus Christ ye who sometimes were afar off are made nigh by the blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nigh a term of endearedness nothing is taken into the very bosom and embraces but what is very dear precious and acceptable and in Rev. 1. 5 6.
prepared for application First The impossibility of coming to Christ without the teachings of the Father will appear from the power of sin which hath so strong an holdfast upon the hearts and affections of all unregenerate men that no humane arguments or perswasions whatsoever can divorce or separate them for First sin is connatural with the soul 't is born and bred with a man Psal. 51. 5. Isa. 48. 8. It is as natural for fallen man to sin as it is to breath Secondly The power of sin hath been strengthening it self from the beginning by a long continued Custom which gives it the force of a second nature and makes regeneration and mortification naturally impossible Jer. 15. 23. Can the Aethiopian change his skin or the Leopard his spots Then may he also do good that is accustomed to do evil Thirdly Sin is the delight of the sinner it is a sport to a fool to do mischief Prov. 10. 23. Carnal men have no other pleasure in this world but what arises from their Lusts to cut off their corruptions by mortification were at once to deprive them of all the pleasure of their lives Fourthly sin being connatural customary and delightful doth therefore bewitch their affections and inchant their hearts to that degree of madness and fascination that they rather choose damnation by God than separation from sin their hearts are fully set in them to do evil Eccles. 8. 11. they rush into sin as the horse rusheth into the battle Jer. 8. 6. And now what think you can separate a man from his beloved Lust except the powerful and effectual teachings of God Nothing but a light from heaven can rectifie and reduce the inchanted mind no power but that of God can change and alter the sinful bent and inclination of the will 't is a task above all Creature power Secondly The impossibility of coming to Christ without the Fathers teachings evidently appears from the indisposedness of man the subject of this change the natural man receives not the things which are of God 1 Cor. 2. 14. Three things must be wrought upon man before ever he can come to Christ his blind understanding must be enlightned his hard and rocky heart must be broken and melted his stiff fixed and obstinate will must be conquered and subdued but all these are the effects of a supernatural power The illumination of the mind is the peculiar work of God 2. Cor. 4. 6. Rev. 3. 17. Eph. 5. 8. The breaking and melting of the heart is the Lords own work 't is he that giveth repentance Acts 5. 31. 'T is the Lord that takes away the heart of stone and giveth an heart of flesh Ezek. 36. 26. 't is he that poureth out the spirit of contrition upon man Zech. 12. 10. The changing of the natural bent and inclination of the will is the Lords sole prerogative Phil. 2. 13. all these things are effectually done in the soul of man when God teacheth it and never till then Thirdly The nature of faith by which we come to Christ plainly shows the impossibility of coming without the Fathers teaching Everything in faith is supernatural the implantation of the habit of faith is so Eph. 2. 8. 't is not of our selves but the gift of God 't is not an habit acquired by industry but infused by grace Phil. 1. 29. The light of faith by which spiritual things are discerned is supernatural Heb. 11. 1. 27. It seeth things that are invisible The adventures of faith are supernatural for against hope a man believeth in hope giving glory to God Rom. 4. 18. By faith a man goeth unto Christ against all the dictates and discouragements of natural sense and reason The self-denyal of faith is supernatural the cutting off of the right hand and plucking out of right eye sins must needs be so Matth. 5. 29. The Victories and conquests of faith do all speak it to be supernatural it overcomes the strongest oppositions from without Heb. 11. 33 34. it subdueth and purgeth the most obstinate and deep rooted corruptions within Acts 15. 9. it overcometh all the blandishments and charming allurements of the bewitching world 1 Joh. 5. 4. all which considered how evident is the conclusion that none can come to Christ without the Fathers teachings The uses follow 1. Use for Information Use 1. Inference 1. How notoriously false and absurdis that doctrin which asserteth the possibility of believing without the efficacy of supernatural grace Inference 1. The desire of self-sufficiency was the ruin of Adam and the conceit of self-sufficiency is the ruin of multitudes of his posterity This doctrine is not only contradictory to the current stream of Scripture Phil. 2. 13. 1 Joh. 1. 13. with many other Scriptures but it is also contradictory to the common sense and experience of believers yet the pride of nature will strive to maintain what Scripture and experience plainly contradict and overthrow Infer 2. Hence we may also inform our selves how it cometh to pass that many rational wise and learned men miss Christ whilst Inference 2. mean time the simple and illiterate even babes in natural knowledge obtain interest in him and salvation by him The reason hereof is plainly given us by Christ in Mat. 13. 11. To you it is given to know the mysteries of the Kingdom of heaven but to them it is not given 't is the droppings and dews of divine teaching upon one and not upon another that dryeth up the green tree and maketh the dry tree to flourish Many natural men have very fine brains searching wits solid judgements nimble fancies tenacious memories they can search out the mysteries of nature solve the Phaenomena satisfie the enquiries of the most curious they can measure the earth discover the motions of the heavens but after all take up their place in Hell When in the mean time the Statutes of the Lord by the help of his teachings make wise the simple Psal. 19. 17. 'T is no matter how dull and incapable the Scholar be if God undertake to be the teacher I remember Austin speaks of one who was commonly reputed a fool and yet he could not but judge him to be truly godly and that by two signs of grace which appeared in him one was his seriousness when he heard any discourses of Christ the other was his indignation manifested against sin it was truly said by those two Cardinals who riding to the Council of Constance overheard a poor shepherd in the fields with tears bewailing his sin surgunt indocti rapient coelum the unlearned will rise and take heaven whilest we with all our learning shall descend into Hell Infer 3. This also informs us of the true reason of the strange and various successes of the Gospel upon the souls of men here we see why Inference 3. the ministry of one man becomes fruitful and anothers barren Yea why the labours of the same man prosper exceedingly at one time and not at
and the soul in which it is may draw very sad conclusions about the issue and event concluding its life not only to be hazarded but quite extinguished Psal. 51. 10 11 12. but though it be ready to dye God wonderfully preserves it from death it hath as well its reviving as its fainting seasons and thus you see what are the lovely and eximious properties of the new creature In the next place Fourthly We will demonstrate the necessity of this new creation to all that are in Christ and by him expect to attain 4. salvation and the necessity of the new creature will appear divers ways First From the positive and express will of God revealed in Scripture touching this matter search the Scriptures and you shall find God hath laid the whole stress and weight of your eternal happiness by Jesus Christ upon this work of the spirit in your souls So our Saviour tells Nicodemus John 3. 5. Verily verily I say unto thee except a man be born of water and of the spirit he cannot enter into the Kingdom of God agreeable whereunto are those words of the Apostle Heb. 12. 14. Without holiness no man shall see the Lord. And whereas some may think that their birth right priviledges injoyment of Ordinances and profession of Religion may commend them to Gods acceptance without this new creation he shews them how fond and ungrounded all such hopes are Gal. 6. 15. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature Christ and Heaven are the gifts of God and he is at liberty to bestow them upon what terms and conditions he pleaseth and this is the way the only way and stated method in which he will bring men by Christ unto glory men may raze out the impressions of these things from their own hearts but they can never alter the setled course and method of Salvation either we must be new creatures as the precepts of the word command us or lost and damned creatures as the threatnings of the word plainly tell us Secondly This new Creation is the inchoative part of that great Salvation which we expect through Christ and therefore without this all hopes and expectations of Salvation must vanish Salvation and renovation are inseparably connected Our glory in Heaven if we rightly understand its nature consisteth in two things namely our assimilation to God and our fruition of God and both these take their beginning and rise from our renovation in this world here we begin to be changed into his Image in some degree 2 Cor. 3. 18. for the new man is created after God as was opened above In the work of grace God is said to begin that good work which is to be finished or consummated in the day of Christ Phil. 1. 6. Now nothing can be more irrational than to imagine that ever that design or work should be finished and perfected which never had a beginning Thirdly So necessary is the new creation to all that expect salvation by Christ that without this Heaven would be no Heaven and the glory thereof no glory to us by reason of the unsuitableness and aversation of our carnal minds thereunto the carnal mind is enmity against God Rom. 8. 7. and enmity is exclusive of all complacency and delight there is a necessity of a suitable and agreeable frame of heart to God in order to that complacential rest of our souls in him and this agreeable temper is wrought by our new creation 2 Cor. 5. 5. He that hath wrought us for the self-same thing is God renovation you see is the working or moulding of a mans spirit into an agreeable temper or as it is in Col. 1. 12. the making of us meet for the inheritance of the Saints in light From all which it follows that seeing there can be no complacence or delight in God without suitableness and conformity to him as is plain from 1 Joh. 3. 2. as well as from the reason and nature of the thing it self either God must become like us suitable to our sinful corrupt and vain hearts which were but a rude blasphemy once to imagine or else we must be made agreeable and suitable to God which is the very thing I am now proving the necessity of Fourthly There is an absolute necessity of the new creature to all that expect interest in Christ and the glory to come since all the characters marks and signs of such an interest are constantly taken from the new creature wrought in us Look over all the marks and signs of interest in Christ or salvation by him which are dispersed through the Scriptures and you shall still find purity of heart Matth. 5. 8. holiness both in principle and practice Heb. 12. 14. mortification of sin Rom. 8. 13. longing for Christs appearance 2 Tim. 4. 8. with multitudes more of the same nature to be constantly made the marks and signs of our salvation by Christ. So that either we must have a new Bible or a new Heart for if these Scriptures be the true and faithful words of God no unrenewed creature can see his face which was the fourth thing to be opened Fifthly The last thing to be opened is how the new creation is an infallible proof and evidence of the souls interest 5. in Christ and this will appear divers ways First Where all the saving graces of the spirit are there interest in Christ must needs be certain and where the new creature is there all the saving graces of the spirit are for what is the new creature but the frame or Systeme of all special saving graces it is not this or that particular grace as faith or hope or love to God which constitutes the new creature for these are but as so many particular limbs or branches of it but the new creature is comprehensive of all the graces of the Spirit Gal. 5. 22 23. The fruit of the Spirit is love peace joy long-suffering gentleness goodness faith meekness temperance c. any one of the saving special graces of the Spirit gives proof of our interest in Christ how much more then the new creature which is the complex frame or Systeme of all the graces together Secondly To conclude where all the causes of an interest in Christ are found and all the effects and fruits of an interest in Christ do appear there undoubtedly a real interest in Christ is found but where-ever you find a new creature you find all the causes and all the effects of an interest in Christ for there you shall find First The impulsive cause viz. the electing love of God from which the new creature is inseparable 1 Pet. 1. 2. with the new creature also the meritorious efficient and final causes of interest in Christ and union with him are ever found Eph. 2. 10. Eph. 1. 4 5 6. Secondly All the effects and fruits of interest in Christ are found with the new creature there are all the fruits
so I do Thus let all your obedience to God turn upon the hinge of love For love is the fulfilling of the law Rom. 13. 10. Not as if no other duty but love were required in the law but because no act of obedience is acceptable to God but that which is performed in love Fifthly In a word The obedience of Christ was constant he was obedient unto the death he was not weary of his work to the last Such a patient continuance in well doing is one part of your conformity to Christ Rom. 2. 7. 't is laid upon you by his own express command and a command back'd with the most incouraging promise Rev. 2. 10. Be thou faithful unto the death and I will give thee the crown of life Pattern 3. The self-denial of Christ is the pattern of believers and their Conformity unto it is their indispensable duty Phil. 2. Vulpibus in saltu rupes excisa latebr as Praebet aereis avibus dat sylva quietem Ast hominis nato nullis succedere tectis Est licitum Heinsius 4 5 6. 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich Jesus Christ for the glory of God and the love he bare to the elect denied himself all the delights and pleasures of this world Mat. 20. 28. The Son of man came not to be ministred unto but to minister and to give his life a ransom for many he was all his life long in the world a man of sorrows and acquainted with grief Isa. 53. 3. more unprovided of comfortable accommodations than the birds of the air or beasts of the earth Luke 9. 58. The Foxes have holes and the Birds of the air have nests but the Son of man hath not where to lay his head Yet this was the least part of Christs self-denial what did he not deny when he left the bosom of his Father with the ineffable delights and pleasures he there enjoyed from Eternity and instead thereof to drink the cup the bitter cup of his Fathers wrath for our sakes O Christians look to your pattern and imitate your self-denying Saviour There is a threesold self you are to deny for Christ. First Deny your natural self for him Luke 14. 26. Hate your own life in competition with his glory as well as your natural lusts Titus 2. 12. Secondly Deny your Civil self for Christ whether they be gifts of the mind Phil. 3. 8. or your dearest relations in the world Luke 14. 26. Thirdly deny your moral and religious self for Christ your own righteousness Phil. 3. 10. deny sinful self absolutely Col. 3. 4 5. Deny natural self conditionally i. e. be ready to forsake its interests at the call of God Deny your religious self even your own graces comparatively not in the notion of duties but in the notion of righteousness and to encourage you in this difficult work consider First what great things Christ denied for you and wâ—…at small matters you have to deny for him Secondly how readily he denied all for your sakes making no objections against the difficultest commands Thirdly How uncapable you are to put any obligation upon Christ to deny himself in the least for you and what strong obligations Christ hath put you under to deny your selves in your greatest interests upon earth for him Fourthly Remember that your self-denial is a condition consented to and subscribed by your selves if ever you received Christ aright Fifthly In a word Consider how much your self-denial for Christ makes for your advantage in both worlds Luke 18. 29. O therefore look not every man upon his own things but upon the things that are of Christ let not that be justly charged upon you which was charged upon them Phil. 2. 21. All seek their own not the things which are Christs Pattern 4. The activity and diligence of Christ in finishing the work of God which was committed to him as a pattern for all believers to imitate 'T is said of him Acts 10. 38. He went about doing good O what a great and glorious work did Christ finish in a little time a work to be celebrated to all Eternity by the praises of the redeemed Six things were very remarkable in the diligence of Christ about his Fathers work First That his heart was intently set upon it Psal. 4. 8. Thy Law is in the midst of my heart or bowels Secondly That he never sainted under the many great discouragements he frequently met withal in that work Isa. 42. 4. He shall not fail nor be discouraged Thirdly That the shortness of his time provoked him to the greatest diligence John 9. 4. I must work the work of him that sent me while it is day for the night cometh when no man can work Fourthly That he improved all opportunities companies and occurrences to further the great work which was under his hand John 4. 6 10. Fifthly nothing more displeased him than when he met with disswasions and discouragements in his work upon that accâ—…t it was that he gave Peter so sharp a check Mat. 8. 33. Get thee behind me Satan Sixthly Nothing rejoyced his soul more than the prosperity and success of his work Luke 10. 20 21. When the Disciples made the report of the success of their Ministry it is said in that hour Jesus rejoyced in spirit And O what a triumphant shout was that upon the cross at the accomplishment of his work John 19. 30. It is finished Now Christians eye your Pattern look unto Jesus trifle not away your lives in vanity Christ was diligent be not you slothful And to encourage you in your imitation of Christ in labour and diligence consider First How great an honour God puts upon you in employing you for his service Every vessel of service is a vessel of honour 2 Tim. 2. 21. The Apostle was very ambitious of that honour Rom. 15. 20. It was the glory of Eliakim to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambio dictum verbum ab amore honoris Zanch. be fastned as a nail in a sure place and to have many people hang upon him Isa. 22. 33. Secondly Your diligence in the work of God will be your great security in the hour of temptation for the Lord is with you while you are with him 2 Chron. 15. 2. The Schoolmen put the question How the saints in heaven become impeccable and resolve it thus that they are therefore freed from sin because they are continually employed and swallowed up in the blessed visions of God Thirdly Diligence in the work of God is an excellent help to the improvement of grace For though gracious habits are not acquired yet they are greatly improved by frequent acts To him that hath shall be given Mat. 25. 29. It is a good note of Luther Fides pinguescit operâ—…us Faith is made fat by obedience Fourthly Diligence in the work
Condemnation with respect to the fault stands opposed to Justification Rom. 5. 16. Condemnation with respect to the punishment stands opposed to Salvation Mar. 16. 16. More particularly First Condemnation is the sentence of God the great and terrible God the omniscient omnipotent supream and impartial Judge at whose bâ—…r the guilty sinner stands 'T is the Law of God that condemns him now He hath one that judgeth him a great and terrible one too 'T is a dreadful thing to be condemned at mans bar But the Courts of humane Judicature how awful and solemn soever they are are but trifles and childrens play to this Court of heaven and conscience wherein the unbeliever is arraigned and condemned Secondly 'T is the sentence of God adjudging the unbeliever to eternal death than which nothing is more terrible What is a prison to hell what is a Scaffold and an Ax to go ye cursed into everlasting fire What is a Gallows and a Halter to everlasting burnings Thirdly Condemnation is the final sentence of God the Supream Judge from whose Bar and Judgment there lies no appeal for the unbeliever but Execution certainly follows Condemnation Luke 19. 27. If man condemn God may justifie and save But if God condemn no man can save or deliver If the law cast a man as a sinner the Gospel may save him as a believer But if the Gospel cast him as an unbeliever a man that finally rejects Jesus Christ whom it offers to him all the world cannot save that man O then what a dreadful word is Condemnation All the evils and miseries of this life are nothing to it put all afflictions calamities sufferings and miseries of this world into one scale and this sentence of God into the other and they will all be lighter than a feather Thirdly In the next place I shall shew you that this punishment viz. Condemnation must unavoidably follow that sin of unbelief So many unbelieving persons as be in the world so many condemned persons there are in the world and this will appear two ways 1. By considering what unbelief excludes a man from 2. By considering what unbelief includes a man under First Let us consider what unbelief excludes a man from and it will be found that it excludes him from all that may help and save him for First it excludes him from the pardon of sin John 8. 24. If ye believe not that I am he ye shall die in your sins Now he that dies under the guilt of all his sins must needs die in a state of wrath and condemnation for ever For the wages of sin is death Rom. 6. ult If a man may be saved without a pardon then may the unbeliever hope to be saved Secondly Unbelief excludes a man from all the saving benefits that come by the sacrifice or death of Christ. For if faith be the only instrument that applies and brings home to the soul the benefits of the blood of Christ as unquestionably it is then unbelief must of necessity exclude a man from all those benefits and consequently leave him in the state of death and condemnation Faith is the applying cause the instrument by which we receive the special saving benefit of the blood of Christ Rom. 5. 25. Whom God hath set forth to be a propitiation through faith in his blood Eph. 2. 8. By grace are ye saved through faith So then if the unbeliever be acquitted and saved it must be without the benefit of Christs death and sacrifice which is utterly impossible Thirdly Unbelief excludes a man from the saving efficacy and operation of the Gospel by shutting up the heart against it and crossing the main drift and scope of it which is to bring up men to the terms of salvation to perswade them to believe this is its great design the scope of all its commands 1 John 3. 23. Mark 1. 14 15. John 12. 36. 'T is the scope of all its promises they are written to encourage men to believe Joh. 6. 35 37. So then if the unbeliever escape condemnation it must be in a way unknown to us by the Gospel Yea contrary to the established order therein For the unbeliever obeyeth not the great command of the Gospel 1 John 3. 17. Nor is he under any one saving promise of it Gal. 3. 14 22. Fourthly Unbelief excludes a man from Union with Christ faith being the bond of that Union Eph. 3. 17. The unbeliever therefore may as reasonably expect to be saved without Christ as to be saved without faith Thus you see what unbelief excludes a man from Secondly Let us next see what guilt and misery unbelief includes men under and certainly it will be found to be the greatest guilt and misery in the world For First It is a sin which reflects the greatest dishonour upon God 1 John 5. 10. He that believeth on the Son of God hath the witness in himself He that believeth not God hath made him a liar because he believeth not the record which God gave of his Son Secondly Unbelief makes a man guilty of the vilest contempt of Christ and the whole design of Redemption managed by him All the glorious attributes of God were signally manifested in the work of Redemption by Christ therefore the Apostle calls him the wisdom of God and the power of God 1 Cor. 1. 23 24. But what doth the careless neglect and wilful rejection of Christ speak but the weakness and folly of that design of Redemption by him Thirdly Unbelief includes in it the sorest spiritual judgement that is or can be inflicted in this world upon the soul of man Even spiritual blindness and the fatal darkening of the understanding by Satan 2 Cor. 4. 4. of which more hereafter Fourthly Unbelief includes a man under the curse and shuts him up under all the threatnings that are written in the book of God amongst which that is an express and terrible one Mark 16. 10. He that believeth not shall be damned So that nothing can be more evident than this that condemnation necessarily follows unbelief This sin and that punishment are fastned together with chains of Adamant The Uses follow Inference 1. If this be so then how great a number of persons are visibly Inference 1. in the state of condemnation so many unbelievers so many condemned men and women That 's a sad complaint of the prophet Isa. 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed Many there be that talk of faith and many that profess faith but they only talk of and profess it there are but few in the world unto whom the arm of the Lord hath been revealed in the work of faith with power 't is put among the great mysteries and wonders of the world 1 Tim. 3. 16. That Christ is believed on in the world O what a great and terrible day will the day of Christs coming to judgement be when so many Millions of unbelievers shall be brought to
p. 385 Believers their general assembly p. 338 Believers undergo two changes p. 335 Believers have Christ for their Altar p. 316 Believers should have a free spirit p. 332 Believers in what manner brought to God p. 338 Bodies of sinners how smitten by death p. 536 Blindness of mind what it is p. 569 Blindness-spiritual what it includes p. 571 Blindness-spiritual what it excludes p. 570 Blindness of mind evidenced six ways p. 574 Blinding artifices of Satan what ibid. Burdensom nature of sin opened p. 185 Burden of sin why it must be felt p. 191 C. CAre of Christians over Christs honour p. 28â—… Carnal relations admonished p. 85 Charity to Saints strongly urged p. 37 38 Causes of spiritual life twofold p. 532 Christ transcendent in holiness p. 500 Christians no troublers of the world p. 476 Christ outbids all other offerers p. 74 Christ the mercy of mercies p. 234 Christ eight things in him attractive p. 154 Christ communicates all blessings to us p. 172 Christ makes hast in extremity p. 191 Christs burden exceeding heavy p. 185 Christ the only Physician p. 217 Christ qualified as foretold p. 240 Christ comprehensive of all that 's lovely p. 250. Christ an incomparable friend p. 257 Christ the desire of all Nations and how p. 264 Christ the Lord of Glory p. 277 Christs glory twofold p. 278 Christ the only comfort of Saints p. 290 Christ should be precious to Saints p. 319 Christians why void of comfort p. 293 Circumspection how necessary p. 588 Civility no evidence of grace p. 449 Companions in sin to be abandoned p. 384 Communion with Christ twofold p. 166 Communion with Christ in what it consists p. 167 Communion with Christ a great mysterie p. 173 Communion with Christ admirable p. 174 Communion with Saints how pleasant p. 179 Compassion due to the distressed p. 186 Coming to Christ what it includes p. 193 Communion with God kills sin p. 484 Conviction precedaneous to faith p. 147 Contentation of Christ in a low estate p. 513 Condemnation twofold p. 542 Content pressed upon Converts p. 23 Conversion introductive to all mercies p. 19 Condescension of God in the Gospel p. 50 Conversion how illustrated p. 76 Consent included in faith p. 120 Consolation what it is p. 288 Consolation three kinds thereof ibid. Consolation three ingredienâ—…s thereof p. 289 Contempts of the world contemned p. 318 Conviction the first work of the Spirit p. 414 Congruity of divine drawings with the will of man p. 72 Concomitants of faith what they are p. 150 Conversion its stupendious effects p. 86 Conscience the offices thereof p. 186 Conscience benummed how sad p. 189 Complaints to men fruitless ibid. Confidence without ground what p. 349. Converts exhorted to praise p. 371 Corruption of nature discovered p. 8â—… D. DAmned their dreadful state opened p. 187 Danger of refusing Christ. p. 156 Damnation how aggravated p. 354 Danger of false confidence ibid. Death and deadness how differenced p. 422 Degrees of faith the least precious p. 142 Despair in our selves necessary p. 147 Despair not of carnal relations p. 87 Death how made sweet p. 43 Death on what account dreadful p. 189 Death of Christ its design and end p. 336 Deliverance from sin what a mercy p. 380 Decrees of God how executed p. 409 Delight in God eminent in Christ. p. 509 Death spiritual what it is p. 530 Dignity of Saints whence inferred p. 36 Discourses of Heaven sweet in the way p. 343 Difficulty of faith discovered p. 137 Diseases of the soul what they are p. 217 Directions about faith six p. 159 Directions to inflame desires p. 273 Discouragements in godliness unreasonable p. 387 Divine authority of Scriptures p. 364 Dominion of sin cured by Christ. p. 219 Dominion of sin destroyed in Saints p. 327 Dominion of sin wherein it consists p. 461 Drawings of God what they are p. 71 Drawings of God opened five ways p. 73 Duties no evidences of grace p. 450 Desires after Christ examined p. 270 Desires after Christ include blessings ibid. Dejections of Saints groundless p. 344 E. EFficacy of the Gospel how great p. 358 Efficacy of preaching whence it is p. 55 End of the new Creature twofold p. 435 English preaching its encomium p. 560 Embryo's spiritual what they are p. 370 Enjoyment of God mans chief good p. 337 Enemies to souls who are so p. 355 Engagements to obedience what p. 561 Engage not sin in our own strength p. 486 Esteem nothing lovely but Christ. p. 259 Eyes opened two ways p. 585 Evidences of spiritual death p. 531 Evidences of persons unreconciled p. 61 Evidences of carnal security p. 350 Evidences of the power of the word p. 359 Evidences of the Spirit in us p. 415 Evidences of mortification p. 469 492 Extent of Christs Kingdom large p. 265 Expectations of wrath terrible p. 187 Examples motives to faith p. 198 Expectation implied in faith p. 195 Experiences of others relieving p. 190 Examples useful in mortification p. 491 Examples of the world not to be imitated p. 587 F. FAith its subject act and enemies p. 79 Faith considered two ways p. 128 Faith whether in two faculties p. 120 Faith its encomium above other graces p. 129 Faith justifies not as a work p. 132 Faith justifies as an applying instrument p. 133. Faith precious in the least degree p. 144 Faith of Papists an absurd faith p. 145 Faith its Antecedents Concomitants and Consequents p. 146 Faith is not the souls rest p. 207 Faith how great a mercy to men p. 546 Faith its instrumentality in mortification p. 483 Fall of Adam how aggravated p. 51 False joy the only joy of carnal men p. 350 False joy twofold p. 351 Fears of death how cured p. 209 Fellowship with Christ our dignity p. 163. Fellowship with Christ not natural p. 171 Fellowship of Saints advantageous p. 478 Filth of sin what and how removed p. 208 Folly of self-righteousness p. 226 Following Christ the Saints duty p. 344 Free-grace and full satisfaction consistent p. 53. Freedom from the rigour of the Law p. 326 Freedom from guilt what a priviledge ibid. Freedom from the first Covenant p. 409 Frustration of the Gospel how p. 354 Fulness of Christs saving power p. 383 G. GEnerality of men in the way to Hell p. 3â—…6 Gifts of the Spirit twofold p. 407 Gifts no evidences of Grace p. 450 Glory of the Saints will be very great p. 282 Gospels strange success whence is is p. 396 Gospel an invaluable mercy p. 365 Gospel why so unsuccessful p. 355 Gospel Embassy what it implies p. 47 48 Gospel why ineffectual to men p. 87 Gospels scope to bring men to believe p. 131 Gospel its power to awaken men p. 360 Gospel its enlightning efficacy ibid. Gospel its wounding power p. 361 Gospel how it turns the heart ibid. Gospel its power not in it self p. 362 Gospel efficacy not in the instrument ibid. Gospel in every part presses mortification p. 466 Gospel
boundaries must be preserved p. 467 Grace the riches of it in remission p. 302 Grace the vile abuse of it taxed p. 306 Grieving the Spirit the sin of Believers p. 411 Guilt incurred in times of tentation p. 560 Guilt only relieved by blood of Christ. p. 208 H. HAbits of Grace inspired not acquired p. 96 Habitude of faith to Gospel terms p. 121 Happy estate of pardoned souls p. 303 Happiness of Saints above all men p. 338 Harmony of the Spirits motions p. 412 Habits of grace how assisted p. 469 Hell torments how aggravated p. 187 Heart its deceitfulness opened p. 369 Heavenly mindedness what it infers p. 418 Heaven no Heaven to the unregenerate p. 440 Heavenly mindedness connotes grace p. 453 Honour of religion on what it depends p. 482 Hour of death by what sweetned p. 483 Holiness of Christ our pattern p. 501 Holiness of Christ sixfold p. 502 Humility of Christ exemplary p. 512 Hypocrisie wherein it lies p. 490 Hypocrites are twice dead p. 536 Husband none like Christ. p. 255 I. IGnorance the cause of security p. 351 Ignorance twofold p. 420 Immortality the priviledge of grace p. 37 Impossibility of coming without drawing p. 70 Imputed righteousness vindicated p. 130 Illumination antecedent to faith p. 147 Implantation into Christ necessary p. 461 Impossibility of salvation to some p. 395 Inoffensive life of Christ. p. 511 Joy of Saints a rational joy p. 331 Inexcusableness of Christ-despisers p. 19 Infusion of spiritual life instantaneous p. 101 Inability of nature to produce grace p. 105 Inheritance of Saints how secured p. 178 Interest in Christ how evinced p. 180 Invitations of Christ to weary souls p. 198 Inherence of sin when and how cured p. 220 Inferiour things should not satisfie Saints p. 243 Interest in Christ the ground of peace p. 204 Inward troubles infest the best hearts p. 325 Inability to return to God discovered p. 337 Influence of Christs death into our glory p. 340 Ineffectualness of the word a sore judgement p. 365 Indisposedness of man to come to Christ. p. 394 Incongruity of carnal ways to Saints p. 448 Instrumentality for service whence p. 480 Insupportableness of affliction to some p. 482 Imitation of Christ how necessary p. 497 Imitation of Christ what it compriseth ibid. Improve Christ to your own rest p. 214 Justification evidenced by sanctification p. 500 Justice unsatisfied bars Heaven p. 337 K. KEep the evil of sin in your eye p. 488 Keep the sufferings of Christ before you ibid. Keep the sufferings of the damned before you p. 490 Knowledge of spiritual things twofold p. 139 Knowledge of interest a ground of peace p. 289 Knowledge spiritual excellent p. 397 Knowledge of the creatures vanity p. 485 Knowledge aggravates sin three ways p. 557 Knowledge secures none from Hell p. 559 Knowledge improved against Knowledge p. 579 L. LAw its efficacy on the Conscience p. 185 Lamentations for the unregenerate p. 537 Learned men why Christless p. 395 Leadings of the Spirit what p. 419 Lessons twelve taught by God p. 378 Life spiritual what it is p. 95 Life spiritual its excellency p. 96 Life spiritual still growing p. 98 Life spiritual in all the faculties p. 100 Life Natural Political Theological p. 108 Life of Believers how comfortable p. 296 Liberty purchased by Christ p. 323 Liberty of six sorts p. 328 Liberty of Believers wonderful p. 329 Liberty of Believers its properties p. 330 Liberty must be maintained p. 333 Liberty a motive to come to Christ p. 334 Loveliness of Christ in all respects p. 255 Longing to be with Christ its ground p. 285 Love of Christ wonderful p. 280 Loveliness of creatures derivative p. 250 Lovely nothing is so in opposition to Christ p. 251 M. MAnner of the Spirits work various p. 413 Marks of right inward troubles p. 191 Marks of saving faith p. 149 Marks of the new creature p. 451 Matter of duty no evidence of grace p. 412 Means of mortification p. 462 Mediums of communion with Christ p. 172 Mediocrity in outwards eligible p. 477 Meeting of Saints in Heaven joyful p. 339 Meltings in duty twofold p. 421 Memory of sins past how revived p. 185 Method of cure a restraint from sin p. 225 Mercy to be under Christs cure p. 227 Mercies of two sorts p. 233 Mercy Christ is the mercy of mercy evidenced in twelve respects p. 23â—… Mercies derive their sweetness 〈◊〉 and durableness from Christ p. 215 Mercy not to be expected out of Christ p. 241 Ministry removed a sore judgement p. 49 Ministers obliged to faithfulness ibid. Ministers unduely treated p. 58 Ministers must mind their own estates p. 59 Mirth of unregenerate groundless p. 548 Mind influenced by God p. 392 Mortification painful work p. 463 Motions of sin in the best Saints p. 325 Motives to faith p. 153 Motives ten to inflame desires p. 272 Motives six to come to Christ p. 307 Mortification proves interest in Christ p. 458 Mortification what it imports p. 459 Mortification why called crucifying p. 463 Mortification the method of salvation p. 466 Mortification requires affliction p. 474 Motives to imitate Christ p. 521 Mysterious way of regeneration p. 99 N. NAtures pride in what discovered p. 81 Natures current cross to Christ p. 80 Natural and spiritual affections hâ—… they may be distinguished p. 421 National rejection of Christ dangerâ—… p. 268 Necessity of divine teachings p. 390 Necessity of mortification p. 465 Necessity of the new Creature p. 439 New creature consists in two things p. 405 New creature proves interest in Christ p. 429 New creature why grace is so called ibid. New creation in what it resembles the old opened in many respects p. 430 New Christians are so in three respects p. 432 New creature exceeding beautiful p. 434 New creature its designation p. 4â—…5 New creature immortal and how so p. 497 New creature its heavenly tendency p. 437 New creature its activity p. 438 New creature in whom undiscernible p. 447 Number of real Christians small p. 475 O. OBedience the end of spiritual life p. 101 Obedience whence its excellency p. 102 Obedience of Christ our pattern p. 504 Obedience to the law as our rule p. 324 Object formal of faith what it is p. 118 Obstacles to glory how removed p. 340 Object of faith must be determinate p. 194 Objections against believing answered p. 200 Occasions not to be given to corruption p. 474 Occasions of sin must be cut off p. 485 Offers of Christ what they include p. 155 Offer of Christ intire and compleat p. 122 Offer of Christ in what manner p. 123 Offices of Christ how suitable p. 253 Opinions about faith divers p. 132 Opposition of Satan to the Gospel why p. 333 Operations of the Gospel various p. 360 Opposition of flesh and spirit what p. 424 Opposition to sin twofold p. 468 Opinions justly rejected p. 477 Ornaments of nature what and how to be denied for Christ p. 81 Ordinances why to