least of these mercies but I will not insist here your duty lyes much higher than contentment Be thankful as well as content in every state blessed be God saith the Apostle the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ O think what are men to Angels that Christ should pass by them to become a Saviour to men and what art thou among men that thou shouldst be taken and others left and among all the mercies of God what mercies are comparable to these confer'd upon thee O bless God in the lowest ebb of outward comforts for such priviledges as these And yet you will not come up to your Duty in all this except you be joyful in the Lord and rejoyce evermore after the receipt of such mercies as these Philip. 4. 4. Rejoyce in the Lord ye righteous and again I say rejoyce for hath not the poor Captive reason to rejoyce when he hath recovered his liberty the Debtor to rejoyce when all scores are cleared and he owes nothing the weary traveller to rejoyce though he be not owner of a shilling when he is come almost home where all his wants shall be supplied Why this is your case when Christ once becomes yours you are the Lords freemen your debts to Justice are all satisfied by Christ and you are within a little of compleat redemption from all the troubles and inconveniencies of your present state Thanks be to God for Jesus Christ. The Second SERMON Serm. 2. JOHN 17. 23. Wherein the believers Union with Christ is stated and opened as a principal part of Gospel Application I in them and thou in me that they may be made perfect in one THE design and end of the Application of Christ to Sinners is the Communication of his benefits to them but seeing all Communications of benefits necessarily imply Communion and all Communion as necessarily presupposes Union with his person I shall therefore in this place and from this Scripture treat of the Mystical Union betwixt Christ and believers this Union being the principal act wherein the Spirits application of Christ consists of which I spake as to its general nature in the former Sermon In this Verse omitting the Contexture we find a threefold Union One betwixt the Father and Christ a second betwixt Christ and believers a third betwixt believers themselves First Thou in me this is a glorious ineffable Union and is fundamental to the other two the Father is not only in Christ in respect of dear affection as one friend is in another who is as his own soul nor only essentially in respect of the identity and sameness of nature and attributes in which respect Christ is the express Image of his person Heb. 1. 3. but he is in Christ also as Mediator by communicating the fulness of the godhead which dwells in him as God-man in a transcendant and singular manner so as it never dwelt nor can dwell in any other Col. 2. 9. Secondly I in them here is the Mystical Union betwixt Christ and the Saints q. d. thou and I are one essentially they and I are one mystically thou and I are one by the communication of the Godhead and singular fulness of the Spirit to me as Mediator and they and I are one by my communication of the Spirit to them in measure Thirdly From hence results a third Union betwixt believers themselves that they may be made perfect in one the same Spirit dwelling in them all and equally uniting them all to me as living members to their head of influence there must needs be a dear and intimate Union betwixt themselves as fellow members of the same body Now my business at this time lying in the second branch namely the Union betwixt Christ and believers I shall gather up the substance of it into this Doctrinal proposition to which I shall apply this discourse Doct. That there is a strict and dear Union betwixt Christ and all true believers The Scriptures have borrowed from the book of Nature four elegant and lively Metaphors to help the Nature of this Mystical Union with Christ into our understandings Namely that of two pieces of timber united by glew that of a graff taking hold of its stock and making one tree that of the husband and wife by the marriage Covenant becoming one flesh and that of the members and head animated by one soul and so becoming one Natural body Every one of these is more lively and full than the other and what is defective â—…in one is supplied in the other but yet neither any of these singly or all of them jointly can give us a full and compleat account of this Mystery Not that of two pieces united by glew 1 Cor. 6. 17. he that 1 Cor. 6. 17. is joyned to the Lord is one Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glewed to the Lord. For though this cementeth and strongly joyns them in one yet this is but a faint and imperfect shadow of our Union with Christ for though this Union by glew be intimate yet it is not vital but so is that of the soul with Christ. Nor that of the graff and stock mentioned Rom. 6. 5. for Rom. 6. 5. thought it be there said that believers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implanted or ingraffed by way of incision and this Union betwixt it and the stock be vital for it partakes of the vital sap and juice of it yet here also is a remarkable defect for the graff is of a more excellent kind and nature than the stock and upon that account the tree receives its denomination from it as from the more noble and excellent part but Christ into whom believers are ingraffed is infinitely more excellent than they and they are denominated from him Nor yet that Conjugal Union by marriage Covenant betwixt Eph. 6. 32. a man and his wife for though this be exceeding dear and intimate so that a man leaves father and mother and cleaves to his wife and they two become one flesh yet this Union is not indissolvable but may and must be broken by death and then the relict lives alone without any Communion with or relation to the person that was once so dear but this betwixt Christ and the soul can never be dissolved by death it abides to eternity Nor Lastly That of the head and members united by one Eph. 4. 15 16. vital Spirit and so making one Physical body mentioned Eph. 4. 15 16. for though one soul actuates every member yet it doth not knit every member alike near to the head but some are nearer and others removed farther from it but here every member is alike nearly united with Christ the head the weak are as near to him as the strong Two things are necessary to be opened in the doctrinal part of this point 1. The reality of this Union 2. The quality First For the reality of it I shall make
be attended p. 89 Outward troubles how cured p. 222 Oyl of gladness what it notes p. 164 P. PArdon of sin how sweet p. 188 Papists how they still Conscience p. 203 Pauses made in Conversion p. 77 Penance no act of mortification p. 460 Peace two sorts worse than trouble p. 190 Pleas for converting souls p. 21 22 Pleasures of the spiritual life p. 97 Pleasure of sin cost dear p. 186 Physitian noue like Christ p. 223 Pledge of glory what is so p. 410 Pleasure none in carnal men p. 534 Policy of Satan in what discovered p. 283 Powers of the soul twofold p. 405 Power of sin gradually weakened p. 462 Propositions about applying Christ p. 6 7 8 Persecutors warned of danger p. 42 Presumption falsely pretended p. 200 Presumption a general sin p. 350 Prayer how prevalent p. 314 Prayers of Saints desirable p. 316 Prayer evidential of the Spirit p. 417 Prayerless persons unregenerate p. 453 Probabilities of mercy incourage p. 388 Proper sins to be especially eyed p. 487 Principles of mortification what p. 467 Promises of temporals how secured p. 246 Practical nature of Gods teaching p. 399 Purity of Conscience how needful p. 484 Purposes accepted by God p. 315 Q. QUalifications of Ministers p. 63 Qualities of the new creature p. 434 Quickning of two sorts p. 94 Quickning the Spirits work in order to union with Christ p. 93 Quickning a supernatural work p. 103 Quietness of men what it argues p. 353 R. REconciliation with God what p. 51 Reconciliation wonderful p. 52 Readiness in God to grant prayer p. 313 Receiving Christ the vital act p. 115 Receiving Christ what it improts p. 116 Remission the Saints priviledge p. 299 Remission what it is p. 300 Remission none without Christ p. 305 Reconciled persons their duties p. 66 Renovation of nature p. 430 Regenerate their duties p. 445 Religion precise and strict p. 499 Religion falâ—…y charged p. 518 Represent Christ as he is p. 260 Respect due to Ministers and why p. 48 Reluctance of nature how cured p. 76 Rest coming by faith sweet p. 203 Rest of Believers present and how p. 207 Righteousness connected with holiness p. 16 Riches of Christ how great p. 178 Right to glory Christs purchase p. 341 Rome shall feel the force of prayer p. 317 Rods of affliction the Saints lot p. 325 Rules of two sorts p. 498 Rules to discern the spirit in us p. 411 Rule no man a rule to others p. 498 S. SAints have real communion with Christ p. 165 Saints honourable on what account p. 175 Satans great design opened p. 211 Satisfaction none short of glory p. 342 Satans power destroyed and how p. 327 Satans policy wherein seen p. 368 Selfishness an odious sin p. 176 Secrets of God opened to Saints p. 314 Skill bred by experience what p. 193 Signs of divine teaching p. 398 Sins evil not seen at first p. 378 Sin is long a dying in the best p. 464 Sin yields neither profit nor pleasure p. 489 Sin against the Spirit mistaken p. 200 Sins of Believers most piercing p. 319 Sound of the Gospel sweet p. 202 Sorrows of the soul not quickly over p. 206 Souls of great value p. 341 Small things accepted by God p. 314 Small remnant in Christ p. 447 Spiritual sickness a mercy p. 201 Spirits threefold power in conversion p. 363 Spirit taken two ways p. 406 Spirit the bond of union p. 408 Spirit works arbitrarily in us p. 411 Spirit works variously in men ibid. Sting of death pluckt out by Christ p. 328 Striving ineffectual when so p. 381 Stability the result of mortification p. 481 Success of the word to be waited for p. 110 Supports under defects of obedience p. 524 Supports under spiritual troubles what and whence they are p. 189 190 Sufferings for Christ honourable p. 281 Sweetness of Religion in application p. 11 Sympathy a mark of the Spirit p. 41â—… Symptoms of a desperate state p. 227 T. TEmptations not removed here p. 325 Terms on which Christ is offered p. 122 Teachings of God twofold p. 377 Teachings of God necessary p. 375 Teaching of God not opposed to mans p. 376 Teachings of God infallible p. 390 Teaching of God clear ibid. Teachings of God permanent p. 391 Teachings of God harmonical p. 399 Tenderness of Conscience p. 492 Time of conversion in the hand of the Spirit p. 364 Time of Christs incarnation exactly agreeable to the promises p. 240 Things past present and to come ours p. 209 Thoughts of death how sweetned p. 342 Troubles of Conscience great p. 188 Troubles for sin wean the heart p. 191 Troubles for sin prevent falls p. 192 Troubles for sin make Christ sweet ibid. Troubles for sin tryed p. 191 Trials of our union with Christ. p. 43 Trials of spiritual life p. 111 V. VExing the Spirit p. 489 Visions not to be expected p. 376 Unition supposed to union p. 94 Union with Christ how illustrated p. 26 Union with Christ no fancy p. 28 Union with Christ what it is not p. 30 Union mystical what it is p. 32 Union ingages to godliness p. 44 Union the ground of acceptation p. 315 Union fundamental to benefits p. 383 Unregenerate in a sad state p. 〈◊〉 110 Unbelief unreasonable p. 17 Unreconciled exhorted p. 65 Unbelief the damning sin p. 136 Unbelief the root of ingratitude p. 212 Unworthiness no bar to faith p. 245 Unbelievers their sad estate p. 294 Unbelievers under condemnation p. 541 Unbelief the evil thereof p. 543 Voluntary motions of souls to Christ p. 194 Voyce of God never heard by some p. 400 Upbraidings of Conscience what p. 187 Usefulness of the Law is great p. 204 W. WAnts relieved by union with Christ p. 40 Wants of Saints provided for p. 176 Want of outwards quietly born p. 244 Wants not to be feared p. 318 Willingness to dye what it signifies in carnal men p. 353 Will how allured by God p. 393 Workings of the word when slight p. 368 World its damping efficacy p. 369 Work of grace supernatural p. 445 Work of new creatures what p. 4â—…4 Wonderful preservation of grace p. 438 Wrath due to sin how great p. 379 Z. ZEal in wicked men dangerous Zeal improved against Zeal p. 580 FINIS This Author hath writ the several Books following A Saint indeed the great work of a Christian opened and pressed from Prov. 4. 23. a seasonable Discourse for recovery of decayed godliness A Touch-stone of Sincerity or signs of Grace and symptoms of Hypocrisie being the Second Part of the Saint Indeed Husbandry Spiritualized or the Heavenly use of Earthly things The Seamans Compass spiritually improved The Seamans Companion wherein the mysteries of Divine Providence relating to Seamen are opened the sins and dangers discovered their duties pressed their several troubles and burdens opened and profitably applied Divine Conduct or the Mystery of Providence its Being and Efficacy asserted and vindicated all the methods of Providence in our course of life opened with directions how to apply and improve them A Token for Mourners or Boundaries for Sorrow on death of Friends The Fountain of life opened or a display of Christ in his Essential and Mediatorial Glory wherein the impetration of our redemption by Christ is unfolded as it was begun carried on and finished These following Books lately Printed HEavenly and Earthly mindedness in two Parts with an Appendix about laying hold on Eternal Life The Life and Death of Mr. John Row of Credditon in Devon Emanuel or the love of Christ explicated and applied in his incarnation being made under the Law and his satisfaction in 31 Sermons all three by Mr. John Row Minister of Gods word Christs power over bodily diseases by Edward Lawrance now Minister of the Gospel in London The Saints nearness to God by Richard Vines Minister of the Gospel Of Idolatry a Discourse in which is endeavoured a declaration of its distinction from superstition by Tho. Tenison Dr. in Divinity and Chaplain in Ordinary to His Majesty FINIS
p. 76 10. 3. p. 79 10. 4. p. 82 83 Galatians Gal. 2. 20. p. 169 3. 23. p. 148 4. 4 5. p. 341 4. 6 7. p. 409 5. 17. p. 112 5. 6. p. 152 5. 17. p. 452 5. 24. p. 456 6. 1. p. 187 6. 22 23. p. 441 Ephesians Eph. 1. 22 23. p. 35 1. 10. p. 36 1. 19 20. p. 72 1. 7. p. 298 1. 6. p. 309 1. 18. p. 568 2. 10. p. 76 2. 1. p. 90 91 2. 10. p. 100 2. 13. p. 310 2. 12. p. 337 2. 12. p. 350 2. 1 2 3. p. 433 3. 17. p. 127 3. 8. p. 173 4. 15 16. p. 27 4. 7. p. 235 5. 31 32. p. 166 5. 14. p. 527 6. 32. p. 27 Philippian Phil. 1. 29. p. 79 1. 29. p. 282 2. 15. p. 503 3. 8. p. 81 3. 12. p. 91 3. 9. p. 168 3. 12. p. 500 4. 19. p. 176 Colossians Col. 1. 2 4. p. 29 1. 27. p. 136 1. 19. p. 250 1. 17. p. 251 1. 22. p. 310 2. 13. p. 95 2. 6. p. 158 3. 11. p. 172 3. 3. p. 434 2. 14. p. 326 1 Thessalonians 1 Thess. 1. 5 6. p. 7 5. 23. p. 98 2 Thessalonians 2 Thess. 1. 10. p. 282 1 Timothy 1 Tim. 1. 16. p. 190 1. 15. p. 193 5. 6. p. 108 2 Timothy 2 Tim. 2. 19. p. 499 Titus Tit. 2. 10. p. 284 3. 8. p. 16 Hebrews Heb. 2. 14. p. 327 3. 14. p. 28 3. 14. p. 344 4. 3. p. 205 5. 14. p. 111 5. 2. p. 223 5. 4. p. 504 7. 25. p. 196 7. 25. p. 253 10. 14. p. 29 10. 27. p. 187 11. 6. p. 194 11. 26. p. 281 12. 24. p. 257 12. 8. p. 326 James Jam. 1. 18. p. 431 4. 12. p. 279 1 Peter 1 Pet. 1. 2. p. 8 1. 2. p. 409 1. 5. p. 474 2. 4. p. 12 2. 2. p. 112 3. 18. p. 335 4. 4. p. 86 4. 4. p. 433 2 Peter 2 Pet. 1. 4. p. 96 1. 4. p. 481 1 John 1 Joh. 2. 27. p. 139 2. 27. p. 377 2. 6. p. 495 2. 6. p. 515 3. 7. p. 13 3. 9. p. 99 3. 8. p. 103 3. 7. p. 130 3. 24. p. 403 5. 11. p. 99 5. 9. p. 118 Jude Jude v. 6. p. 52 v. 21. p. 155 v. 6. p. 155 v. 12. p. 536 Revelation 2. 7. p. 11 3. 2. p. 438 5. 6. p. 257 21. 9. p. 255 Reader NOtwithstanding the extraordinary care of the Printer and Corrector some faults have escaped the Press which a little care of thine may easily rectifie in this manner CORRIGENDA PAge 12. line 4. add be before registred p. 27. l. 8. read though p. 31. l. 9. for it r. him p. 36. l. 20. add by nature p. 47. l. 31. for when r. whence p. 38. l. 22. dele And p. 71. l. 22. dele either and l. 23. for or r. this p. 74. l. 7. for of r. or p. 81. l. penult is is transposed p. 88. l. 3. for contain r. continue p. 117. l. 22. dele of and put it after actings p. 167. l. ult add to justifie us after as Christ hath p. 244. l. 26. for seems r. sees p. 158. l. 27. for of r. by p. 300. l. 9. for essentially r. especially p. 307. l. 38. for by r. of salvation p. 422. l. 2. dele not p. 323. l. 28. for are r. is p. 454. l. 9. for creature r. nature p. 475. l. 6. dele The earthliness of p. 487. l. 4. for our r. one p. 519. l. 19. for weaken r. meeken p. 507. l. 28. for as r. was p. 536. l. 12. for spiritual r. specifical p. 541. l. 23. for or r. and p. 549. l. penult for your r. you p. 558. l. 27. for us r. him Υποτυπωσις TOTIUS OPERIS Redemption hath 2 Parts viz. meritorious Impetration opened Part 1. and effectual Application opened in this 2d Part wherein it is considered and improved 1. Doctrinally both in its 1. General nature opened Sermon 1. 2. Special nature consisting in our 1. Union with Christ Serm. 2. including four things in it viz. 1. The Gospel offer Serm. 3 2. The Spirits drawing Serm. 4 3. Infusion of Life Serm. 5 4. Actual Faith Serm. 6 7 2. Communion with Christ in graces and Priviledges Serm. 8 2. Practically in 4. Uses 1. Exhortation to come to Christ Serm. 9. enforced by motives drawn from his 1. Encouraging Titles which are six 1. Title Serm. 10 2. Title Serm. 11 3. Title Serm. 12 4. Title Serm. 13 5. Title Serm. 14 6. Title Serm. 15 2. Excellent priviledges which are four 1. Priviledge Serm. 16 2. Priviledge Serm. 17 3. Priviledge Serm. 18 4. Priviledge Serm. 19 2. Conviction proving that none can ordinarily come to Christ without 1. The application of the Law Serm. 20 21 2. The teachings of the Father Serm. 22 23 3. Examination of our interest in Christ by four Trials viz. 1. The donation of the spirit Serm. 24 2. The new Creation Serm. 25 26 3. The mortification of sin Serm. 27 28 4. The imitation of Christ. Serm. 29 30 4. Lamentation representing the misery of Christless persons as they lie under and are exposed to 1. The Death of sin Serm. 31 2. The curse of the Law Serm. 32 3. Greater guilt and damnation Serm. 33 4. And in order thereunto they are blinded by the God of this world which forerunner of Damnation is opened and applied in Serm. 34 35. The First SERMON Serm. 1. 1 COR. 1. 30. Opening the general nature of Effectual Application But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness sanctification and redemption HE that enquires what is the just value and worth of Christ asks a question which puts all the men on earth and Angels in heaven to an everlasting non-plus The highest attainment of our knowledge in this life is to know that himself and his love do pass knowledge Eph. 3. 91. But how excellent soever Christ is in himself what treasures of righteousness soever lye in his blood and whatever joy peace and ravishing comforts spring up to men out of his incarnation humiliation and exaltation they all give down their distinct benefits and comforts to them in the way of Effectual application For never was any wound heaâ—…ed by a prepared but unapplied plaister Never any body warmed by the most costly garment made but not put on Never any heart refreshed and comforted by the richest Cordial compounded but not received nor from the 〈◊〉 of the world was it ever known that a poor deceived condemned polluted miserable sinner was actually delivered out of that woful state until of God Christ was made unto him wisdom and righteousness sanctification and redemption For look * Parisiensis de causis cur deus homo cap. 9. Quemadmâ—…dum non transit Adae damnatio nisi per generationem in carnaliter ex â—…o generatos Sic non transit Christi gratia peccatorum remissio nisi perregenerationem ad
when he doth so then we are enabled to exert that vital act of faith whereby we receive Christ all this lyes plain in that one Scripture Joh. 6. 57. As the living Father hath sent me and I live by the Father so he that cateth me that is by faith applys me even he shall live by me So that these two namely the Spirit on Christs part and Faith his work on our part are the two ligaments by which we are knit to Christ. So that the Spirits work in uniting or engrassing a soul into Christ is like the cutting off the graff from its native stock which he doth by his illuminations and convictions and closing it with the living stock when it is thus prepared and so enabling it by the infusion of faith to suck and draw the vital sap and thus it becomes one with it Or as the many members in the natural body being all quickened and animated by the same vital Spirit become one body with the head which is the principal member Eph. 4. 4. there is one body and one Spirit More particularly we shall consider the properties of this 2. Union that so we may the better understand the nature of it And here I shall open the nature of it both negatively and affirmatively First Negatively by removing all false notions and misapprehensions 1. Negatively of it And we say First The Saints Union with Christ is not a meer mental 1. Union only in conceit and notion but really exists extra mentem whether we conceit it or not I know the atheistical world censures all these things as fancies and idle imaginations but believers know the reality of them Joh. 14. 20. At that day you shall know that I am in my father and you in me and I in you This doctrine is not phantastical but scientifical Secondly The Saints Union with Christ is not a Physical Union such as is betwixt the members of a natural body and 2. the head our Nature indeed is assumed into Union with the person of Christ but it is the singular honour of that blessed and holy flesh of Christ to be so united as to make one person with him that Union is hypostatical this only Mystical Thirdly Nor is it an Essential Union or Union with the divine nature so as our beings are thereby swallowed up and 3. lost in the divine being Some there be indeed that talk at that wild rate of being Godded into God and Christed into Christ and those unwary expressions of Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do but too much countenance those daring Spirits but oh there is an infinite distance betwixt us and Christ in respect of nature and excellency notwithstanding this Union Fourthly The Union I here speak of is not a foederal Union or an Union by Covenant only such a Union indeed 4. there is betwixt Christ and believers but that is consequential to and wholly dependent upon this Fifthly and Lastly It is not a meer Moral Union by love and affection thus we say one soul is in two bodies a friend 5. is another self the lover is in the person beloved such a Union of hearts and affections there is also betwixt Christ and the Saints but this is of another nature that we call a Moral this a Mystical Union that only knits our affections but this knits our persons to Christ. Secondly Positively and First though this Union neither 2. Positively makes us one person or essence with Christ yet it knits our persons most intimately and nearly to the person of Christ 1. the Church is Christs body Coloss. 1. 24. not his Natural but his Mystical body that is to say his body in a Mystery because it is to him as his natural body the Saints stand to Christ in the same relation that the natural members of the body stand to the head and he stands in the same relation to them that the head stands in to the natural members and consequently they stand related to one another as the members of a natural body do to each other Christ and the Saints are not one as the Oak and the Ivy that clasps it are one but as the graff and stock are one it is not a Union by adhesion but incorporation Husband and Wife are not so near soul and body are not so near as Christ and the believing soul are near to each other Secondly The Mystical Union is wholly supernatural wrought by the alone power of God So it 's said 1 Cor. 1. 30. 2. but of him are ye in Christ Jesus we can no more unite our selves to Christ than a branch can incorporate it self into another stock it is of him i. e. of God his proper and alone work There are only two ligaments or bands of Union betwixt Christ and the Soul viz. the Spirit on his part and Faith on ours but when we say faith is the band of Union on our part the meaning is not that it 's so our own act as that it springs naturally from us or is educed from the power of our own wills no for the Apostle expressly contradicts it Eph. 2. 8. it is not of your selves it is the gift of God but we are the subjects of it and though the act on that account be ours yet the power enabling us to believe is God's Eph. 1. 19 20. Thirdly the Mystical Union is an immediate Union Immediate I say not as excluding means and instruments for 3. several means and many instruments are employ'd for the effecting of it but immediate as excluding degrees of nearness among the members of Christs mystical body Every member in the Natural body stands not as near to the head as another but so do all the mystical members of Christs body to him every member the smallest as well as the greatest hath an immediate coalition with Christ. 1 Cor. 1. 2. To the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours Among the factious in this Church at Corinth those that said I am of Christ as arrogating Christ to themselves were as much a faction as those that said I am of Paul 1 Cor. 1. 30. to cure this he tells them he is both theirs and ours Such inclosures are against law Fourthly The Saints Mystical Union with Christ is a 4. fundamental Union it 's fundamental by way of Sustentation all our fruits of obedience depend upon it John 15. 4. As the branch cannot bear fruit except it abide in the Vine no more can yeâ—… except ye abide in me It 's fundamental to all our priviledges and comfortable claims 1 Cor. 3. ult all is yours for ye are Christs And it is fundamental to all our hopes and expectations of glory for it is Christ in you the hope
head is above water therefore you cannot be lost nay he is not only risen from the dead himself but Templum Dei in quo spiritus inhabitat patris membrâ—… Christi non participare saâ—…utem sed in perditionem redigi dicere quomodo non maximae est blasphemiae Iren. lib. 5. is also become the first-fruits of them that sleep 1 Cor. 15. 20. Believers are his members his fulness he cannot therefore be compleat without you a part of Christ cannot perish in the grave much less burn in hell remember when you feel the Natural Union dissolving that this Mystical Union can never be dissolved the pangs of death cannot break this tye as there is a peculiar excellency in the believers life so there is a singular support and peculiar comfort in his death to me to live is Christ and to dye is gain Phil. 1. 21. Infer 8. If there be such a Union betwixt Christ and believers how doth it concern every man to try and examin his Estate Infer 8. whether he be really united with Christ or not by the natural and proper effects which alwayes flow from this Union As First The real Communication of Christs holiness to the soul we cannot be United with this root and not partake of the vital sap of sanctification from him all that are planted into him are planted into the likeness of his death and of his resurrection Rom. 6. 5 6. viz. by mortification and vivification Secondly They that are so nearly united to him as members to the head cannot but love him and value him above their own lives as we see in nature the hand and arm will interpose to save the head the nearer the Union the stronger always is the affection Thirdly The members are subject to the head Dominion in the head must needs infer subjection in the members Eph. 5. 24. in vain do we claim Union with Christ as our head whilst we are governed by our own wills and our Lusts give us law Fourthly All that are United to Christ do bear fruit to God Rom. 7. 4. fruitfulness is the next end of our Union there are no barren branches growing upon this fruitful root Infer 9. Lastly how much are believers engaged to walk as the members Infer 9. of Christ in the visible exercises of all those graces and duties which the consideration of their near relation to him exacts from them As First How contented and well pleased should we be with our outward lot however providence hath cast it for us in this world O do not repine God hath dealt bountifully with you upon others he hath bestowed the good things of this world upon you himself in Christ. Secondly How humble and lowly in spirit should you be under your great advancement It 's true God hath magnified you greatly by this Union but yet don't swell You bear not the root but the root you Rom. 11. 18. You shine but it is as the Stars with a borrowed light Thirdly How Zealous should you be to honour Christ who hath put so much honour upon you Be willing to give glory to Christ though his glory should rise out of your shame Never reckon that glory that goes to Christ to be lost to you when you lye at his feet in the most particular heart-breaking confessions ofsin yet let this please you that therein you have given him glory Fourthly how exact and circumspect should you be in all your wayes remembring whose you are and whom you represent Shall it be said that a member of Christ was convicted of unrighteous and unholy actions God forbid if we say we have fellowship with him and walkin darkness we lye 1 Joh. 1. 6. and he that saith he abideth in him ought also himself to walk even as he walked 1 Joh. 2. 6. Fifthly how studious should you be of peace among your selves who are all so nearly united to such a head and thereby are made fellow-members in the same body The heathen world was never acquainted with such an Argument as the Apostle urges for Unity in Eph. 4. 3 4. Sixthly and Lastly how joyful and comfortable should you be to whom Christ with all his treasures and benefits is effectually applyed in this blessed Union of your souls with him This brings him into your possession oh how great how glorious a person do the little weak arms of your faith embrace Thanks be to God for Jesus Christ. The Third SERMON Serm. 3. 2 Cor. 5. 20. Opening the nature and use of of the Gospel Ministry as an external means of applying Christ. Now then we are Ambassadors for Christ as though God did beseech you we pray you in Christs stead be ye reconciled to God THe Effectual Application of Christ principally consists in our Union with him but ordinarily there can be no Union without a Gospel tender and overture of him to our souls for how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall he preach except he be sent Rom. 10. 14. IF God be upon a design of marrying poor sinners to his Son there must be a treaty in order to it that treaty requires interlocution betwixt both the parties concerned in it but such is our frailty that should God speak immediately to us himself it would confound and overwhelm us God therefore graciously condescends and accommodates himself to our infirmity in treating with us in order to our Union with Christ by his Ambassadors and these not Angels whose converses we cannot bear but men like our selves who are commissionated for the effecting of this great business betwixt Christ and us Now then we are Ambassadors for God c. In which words you have First Christs Ambassadors commissionated Secondly Their Commission opened First Christs Ambassadors commissionated Now then we are Ambassadors for Christ. The Lord Jesus thought it not sufficient to print the law of grace and blessed terms of our Union with him in the scriptures where men may read his willingness to receive them and see the just and gracious terms and conditions upon which he offers to become theirs but hath also set up and established a standing office in the Church to expound that Law inculcate the precepts and urge the promises thereof to wooe and espouse souls to Christ I have espoused you to one husband that I may present you as a chast virgin to Christ 2 Cor. 11. 20. and this not simply from their own affections and compassions to miserable sinners but also by vertue of their office and Commission whereby they are authorized and appointed to that work We then are Ambassadors for Christ. Secondly Their Commission opened wherein we find 1. Their work appointed 2. Their Capacity described 3. And the manner of their acting in that Capacity prescribed First The work whereunto the Ministers of the Gospel are appointed is to reconcile the world to God to work these sinful vain rebellious
poured out many prayers and tears to the Lord for them you have cryed for them as Abraham for his Son O that Ishmael might live before thee O that this poor husband wise child brother or sister might live in thy sight and still you see they contain at one rate carnal dead and senseless well but yet give not up your hopes nor cease your pious endeavours the time may come when the Father may draw as well as you and then you shall see them quit all and come to Christ and nothing shall hinder them They are now drawn away of their own lusts they are easily drawn away by their sinful Companions but when God draws none of these shall withdraw them from the Lord Jesus What is their ignorance obstinacy and hardness of heart before that mighty power that subdues all things to it self Go therefore to the Lord by prayer for them and say Lord I have laboured for my poor relations in vain I have spent my exhortations to little purpose the work is too difficult for me I can carry it no farther but thou canst O let thy power go forth they shall be willing in the day of thy power Infer 6. If none can come to Christ except the Father draw them then surely none can be drawn from Christ except the Father leave Infer 6. them that power which at first drew them to Christ can secure and establish them in Christ to the end Joh. 10. 29. my Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand When the power of God at first draws us out of our natural state to Christ it sinds us not only impotent but obstinate not only unable but unwilling to come and yet this power of God prevails against all opposition how much more is it able to preserve and secure us when his fear is put into our inward parts so that we dare â—…t depart we have no will to depart from him Well then if the world say I will ensnare thee if the Devil say I will destroy thee if the flesh say I will betray thee yet thou art secure and safe as long as God hath said I will never leave thee nor for sake thee Heb. 13. 5. Infer 7. Let this engage you to a constant attendance upon the ordinances Infer 7. of God in which this drawing power of God is sometimes put forth upon the hearts of men Beloved there are certain seasons in which the Lord comes nigh to men in the Ordinances and Duties of his worship and we know not at what time the Lord cometh forth by his Spirit upon this design he many times comes in an hour when we look not for him when we think not of him I am found of them that sought me not Isa. 65. 1. it's good therefore to be found in the way of the Spirit had that poor man that lay so long at the pool of Bethesda reasoned thus with himself so long have I lain here in vain expecting a cure it 's to no purpose to wait longer and so had been absent at that very time when the Angel came down he had in all likelihood carryed his disease to the grave with him How dost thou know but this very Sabbath this Sermon this prayer which thou hast no heart to attend and art tempted to neglect may be the season and instrument wherein the Lord may do that for thy soul which was never yet done upon it Infer 8. To conclude how are all the Saints engaged to put forth all the Infer 8. power and ability they have for God who hath put forth his infinite almighty power to draw them to Christ God hath done great things for your souls he hath drawn you out of the miserable state of sin and wrath and that when he let others go by nature as good as you he hath drawn you into Union with Christ and Communion with his glorious priviledges O that you would henceforth imploy all the power you have for God in duties of obedience and in drawing others to Christ as much as in you lies and say continually with the Church Draw me we will run after thee Cant. 1. 4. Thanks be to God for Jesus Christ. The Fifth SERMON Serm. 5. EPHES. 2. 1. And you hath he quickened who were dead in trespasses Opening that work of the Spirit more particularly by which the soul is enabled to apply Christ. and sins IN the former Sermons we have seen our Union with Christ in the general nature of it and the means by which it is effected both external by the preaching of the Gospel and internal by the drawings of the Father We are now to bring our thoughts yet closer to this great mystery and consider the bonds or ligaments by which Christ and believers are knit together in a blessed oneness And if we heedfully observe the Scripture expressions and ponder the nature of this Union we shall find there are two bands which knit Christ and the soul together viz. 1. The Spirit on Christs part 2. Faith on our part The Spirit on Christs part quickening us with spiritual life whereby Christ first takes hold of us and faith on our part when thus quickened whereby we take hold of Christ accordingly this Union with the Lord Jesus is expressed in Scripture sometimes by one and sometimes by the other of these means or bonds by which it is effected Christ is sometimes said to be in us so Col. 1. 27. Christ in you the hope of glory and Rom. 8. 10. And if Christ be in you the body is dead because of sin and other times it is expressed by the other bond on our part as 1 Joh. 5. 20. we are in him that is true even in his son Christ Jesus and 2 Cor. 5. 17. if â—…ny man be in Christ he is a new creature The difference betwixt both these is thus aptly expressed by a late Author Christ is in believers by his Spirit 1 Joh. 4. 13. the believer is in Christ by faith Joh. 1. 12. Christ Mount Pisgaâ—… p. 22 23. is in the believer by inhabitation Rom. 3. 17. the believer is in Christ by implantation Rom. 6. 35. Christ is in the believer as the head is in the body Col. 1. 18. as the root in the branches Joh. 15. 5. believers are in Christ as the members are in the head Eph. 1. 23. or as the branches are in the root Joh. 15. 1 7. Christ in the believer implyeth life and influence from Christ Col. 3. 4. the believer in Christ implyeth Communion and fellowship with Christ 1 Cor. 1. 30. when Christ is said to be in the believer we are to understand it in reference to Sanctification when the believer is said to be in Christ it is in order to Justification Thus we apprehend being our selves first apprehended by Jesus Christ Phil. 3. 12. we cannot take hold of Christ till first he take
regeneration and from hence is the first spiritual life of a Christian of this I am here to speak and that I may speak profitably to this point I will in the Doctrinal part labour to open these five particulars First What this spiritual life is in its nature and properties Secondly In what manner it is wrought or inspired into the Soul Thirdly For what end or with what design this life is so inspired Fourthly I shall shew this work to be wholly supernatural And then fifthly Why this quickening must be antecedent to our actual closing with Christ by Faith First We will enquire into the nature and properties of 1. this life and discover as we are able what it is And we find it to consist in that wonderful change which the Spirit of God makes upon the frame and temper of the soul by his infusing or implanting the principles of grace in all the powers and faculties thereof A change it makes upon the soul and that a marvellous one no less than from death to life for though a man be physically a living man i. e. his natural soul hath Union with his body yet his soul having no Union with Christ he is Theologically a dead man Luke 15. 24. and Col. 2. 13. alas it deserves not the name of life to have a soul serving only to season and preserve the body a little while from stinking to carry it up and down the world and only enable it to eat and drink and talk and laugh and then dye then do we begin to live when we begin to have Union with Christ the fountain of life by his Spirit communicated to us from this time we are to reckon our life * Hic jacet Similis cujus aetas multorum annorum fuit ipse septem dumtaxat annos vixit as some have done there be many changes made upon men besides this many are changed from prophaneness to Civility and from meer Civility to formality and a shadow of Religion who still remain in the state and power of spiritual death notwithstanding but when the Spirit of the Lord is poured out upon us to quicken us with the new spiritual life this is a wonderful change indeed it gives us an Esse supernaturale a new supernatural being which is therefore call'd a new creature the new man the hidden man of the heart the natural essence and faculties of the soul remain still but it is devested of the old qualities and endowed with new ones 2 Cor. 5. 17. old things are past away behold all things are become new And this change is not made by altering and rectifying the disorders of the life only leaving the temper and frame of the heart still carnal but by the infusion of a supernatural permanent principle into the soul Joh. 4. 14. it shall be in him a well of water principles are to a course of actions as fountains or springs are to the streams and rivers that flow from them and are maintain'd by them and hence is the evenness and constancy of renewed souls in the course of godliness Nor is this principle or habit acquired by accustoming our selves to holy actions as natural habits are acquired by frequent acts which beget a disposition and thence grow up to an habit or second nature but it is infused or implanted into the soul by the Spirit of God So we read Ezek. 36. 25 26. a new heart also will I give you and a new Spirit will I put within you it grows not up out of our Natures but is put or infused into us as it 's said of the two witnesses Rev. 11. 11. who lay dead in a Civil sense three days and an half that the Spirit of life from God entered into them so it is here in a spiritual sense the spirit of life from God enters into the dead carnal heart it 's all by way of supernatural infusion Nor is it limited to this or that faculty of the soul but grace or life is poured into all the faculties behold all things are become new 2 Cor. 5. 17. The understanding will thoughts and affections are all renewed by it the whole inner man is changed yea the tongue and hand the discourses and actions even all the ways and courses of the outward man are renewed by it But more particularly we shall discern the nature of this spiritual life by considering the properties of it among which these are very remarkable First The soul that is joyned to Christ is quickened with a divine life so we read in 2 Pet. 1. 4. where believers are said to be partakers or consorts of the divine nature a very high expression and warily to be understood Partakers of the divine nature not essentially so it 's wholly incommunicable to the Creature nor yet Hypostatically and personally so Christ only was a partaker of it but our participation of the Divine nature must be understood in a way proper to believers that is to say we partake of it by the inhabitation of the Spirit of God in us according to 1 Cor. 3. 16 17. know ye not that ye are the Temple of God and that the spirit of God dwelleth in you the Spirit who is God by nature dwells in and actuates the soul whom he regenerates and by sanctifying causes it to live a divine life from this life of God the unsanctified are said to be alienated Eph. 4. 18. but believers are partakers of it Secondly And being divine it must needs be the most excellent and transcendent life that any creature doth or can live in this world it surmounts the natural rational and moral life of the unsanctified as much as the Angelical life excels the life that flyes and worms of the earth do live Some think it a rare life to live in sensual pleasures but the Scripture will not allow so much as the name of life to them but tells us they are dead whilest they live 1 Tim. 5. 6. certainly it is a wonderful elevation of the nature of man to be quickened with such a life as this There are two ways wherein the blessed God hath honoured poor man above the very Angels of heaven One was by the Hypostatical Union of our nature in Christ with the divine nature the other is by uniting our persons mystically to Christ and thereby communicating spiritual life to us this later is a most glorious priviledge and in one respect a more singular mercy than the former for that honour which is done to our Nature by the Hypostatical Union is common to all good and bad even they that perish have yet that honour but to be implanted into Christ by regeneration and live upon him as the branch doth upon the Vine this is a peculiar priviledge a mercy hedg'd in from the world that is to perish and only communicated to Gods elect who are to live eternally with him in heaven Thirdly This life infused by the regenerating Spirit is a most pleasant life
and promising natures have been passed by and left under spiritual death It was the observation of Mr. Ward upon his Brother Mr. Daniel Rogers who was a man of great gifts and eminent graces yet of a very bad temper and constitution Though my Brother Rogers said he have grace enough for two men yet not half enough for himself It may be you have pray'd and striven long with your relations and to little purpose yet be not discouraged How often was Mr. John Rogers that famous successful Divine a grief of heart to his relations in his younger years proving a wild and lewd young man to the great discouragement of his pious friends yet at last the Lord graciously changed him so that Mr. Richard Rogers would say when he would exercise the utmost degree of charity or hope for any that at present were vile and naught I will never despair of any man for John Rogers sake Infer 3. How honourable are Christians by their new birth they are born not of blood nor of the will of the flesh nor of the will of Infer 3. man but of God Joh. 1. 13. i. e. not in an impure or meer natural way but in a most spiritual and supernatural manner they are the off-spring of God the children of the most high as well by regeneration as by adoption which is the greatest advancement of the humane nature next to its hypostatical union with the second person Oh what honour is this for a poor sinful creature to have the very life of God breathed into his soul all other dignities of nature are trifles compar'd with this this makes a Christian a sacred hallowed thing the living temple of God 1 Cor. 6. 19. the special object of his delight Infer 4. How deplorable is the condition of the unregenerate world in no better case than dead men Now to affect our hearts with the Infer 4. misery of such a condition let ut consider and compare it in the following particulars First There is no beauty in the dead all their loveliness goes away at death there is no spiritual beauty or loveliness in any that are unregenerate 't is true many of them have excellent moral homilitical vertues which adorn their conversations in the eyes of men but what are all these but so many sweet flowers strewed over a dead Corpse Secondly The dead have no pleasure nor delight even so the unregenerate are incapable of the delights of the Christian life to be spiritually minded is life and peace Rom. 8. 6. i. e. this is the only serene placid and pleasant life when the prodigal who was once dead was alive then he began to be merry Luke 15. 24. they live in sensual pleasures but this is to be dead while alive in Scripture reckoning Thirdly The dead have no heat they are as cold as clay so are all the unregenerate towards God and things above their lusts are hot but their affections to God cold and frozen that which makes a gracious heart melt will not make an unregenerate heart move Fourthly The dead must be buried Gen. 23. 4. bury my dead out of my sight so must the unregenerate be buried out of Gods sight forever buried in the lowest hell in the place of darkness for ever Joh. 3. 3. Woe to the unregenerate good had it been sor them they had never been born Infer 5. How greatly are all men concerned to examine their condition Infer 5. with respect to spiritual life and death It 's very common for men to presume upon their Union with and interest in Christ this priviledge is by common mistake extended generally to all that profess Christian religion and practise the external duties of it when in truth no more are or can be united Praesumendo sperant sperando pereunt Ames to Christ than are quickened by the Spirit of life which is in Christ Jesus Rom. 8. 1 2. O try your interest in Christ by this rule if I am quickened by Christ I have Union with Christ. And First If there be spiritual sense in your souls there is spiritual life in them there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses belonging to the spiritual as well as to the animal life Heb. 5. 14. they can feel and sensibly groan under soul pressures and burdens of sin Rom. 7. 24. the dead feel not moan not under the burdens of sin but the living do they may be sensible indeed of the evil of sin with respect to themselves but not as against God damnation may scare them but pollution doth not hell may fright them but not the offence of God Secondly If there be spiritual hunger and thirst it 's a sweet sign of spiritual life this sign agrees to Christians of a day old 1 Pet. 2. 2. even new born babes desire the sincere milk of the word if spiritual life be in you you know how to expound that Scripture Psal. 42. 1. without any other interpreter than your own experience you will feel somewhat like the gâ—…awing of an empty stomach making you restless during the interruption of your daily communion with the Lord. Thirdly If there be spiritual conflicts with sin there is spiritual life in your soul Gal. 5. 17. not only a combat betwixt light in the higher and lust in the lower faculties nor only opposition to more gross external corruptions that carry more infamy and horror with them than other sins do but the same faculty will be the seat of War and the more inward secret and spiritual any lust is by so much the more will it be opposed and mourned over In a word the weakest Christian may upon impartial observation find such signs of spiritual life in himself if he will allow himself time to reflect upon the bent and frame of his own heart as desires after God conscience of duties fears cares and sorrows about sin delight in the society of heavenly and spiritual men a loathing and burden in the company of vain and carnal persons O but I have a very dead heart to spiritual things 'T is a sign of life that you feel and are sensible of that deadness Ob. and beside there 's a great deal of difference betwixt Sol. spiritual deadness and death the one is the state of the unregenerate the other is the disease of regenerate men Some signs of spiritual life are clear to me but I cannot close with others Ob. If you can really close with any it may satisfie you though you be dark in others if a child can't go yet if it can suck Sol. if it can't suck if it can cry if it can't cry yet if it breath it is alive The Sixth SERMON Serm. 6. JOH 1. 12. Describing that Act on our part by which we do actually and effectually apply Christ to our own souls 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 NO
Fourthly To remove some mistakes and give you the true account of the dignity and excellency of this act 4. Fifthly And then bring home all in a proper and close application 5. First In the first place then I will endeavour to explain 1. There are divers other expressions by which the nature of saving faith is exprest in Scripture viz. eating Christs flesh and drinking his blood Joh. 6. 40. coming to Christ Mat. 11. 28. Having the son 1 Joh. 5. 12. Trusting or depending upon him for which the Hebrew use thâ—…ee emphatical woâ—…ds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first signifies a firm and stable trust The second to lean or depend with security The third to betake ones self to a sanctuary for protection all which is supposed or included in our receiving of the Lord Jesus Christ in eating and drinking we must receive meat and drink coming to Christ is necessarily supposed in receiving him for there is no receiving at a distance Having the son and receiving him are notions of the same importance and for trusting relying with security and betaking our selves to Christ for refuge they are all involved in the receiving act for as God offers him to us as the only prop of our hearts and hopes so we receive hiâ—… o rely upon him and as he is held forth in the Gospel as the only Asylum or City of refuge so we take or receive him and accordingly betake our souls to him for refuge and open the nature of this receiving of Christ and shew you what is implyed in it And indeed it involves many deep mysteries and things of greatest weight people are generally very ignorant and unacquainted with the importance of this expression they have very sleight thoughts of faith who never past under the illuminating convincing and humbling work of the Spirit but we shall find that saving faith is quite another thing and differs in its whole kind and nature from that traâ—…itional faith and common assent which is so fatally mistaken for it in the world For First It is evident that no man can receive Jesus Christ in the darkness of natural ignorance we must understand and discern who and what he is whom we receive to be the Lord our righteousness If we know not his person and his offices we do not take but mistake Christ. It 's a good rule in the Civil Law non consentit qui non sentit a mistake of the person invalidates the match â—…e that takes Christ for a meer man or denys the satisfaction of his blood or devests him of his humane nature or denys any of his most glorious and necessary offices let them cry up as high as they will his spirituality glory and exemplary life and death they can never receive Jesus Christ aright this is such a crack such a flaw in the very foundation of faith as undoes and destroys all ignorantis non est consensus all saving faith is founded in light and knowledge and therefore it 's called knowledge Isa. 53. 11. and seeing is inseparably connected with believing Joh. 6. 40. men must hear and learn of the father before they can come to Christ Joh. 6. 45. the receiving act of faith is directed and guided by knowledge I will not presume to state the degree of knowledge which is absolutely necessary to the reception of Christ I know the first of actings faith are in most Christians accompanied with much darkness and confusion of understanding but yet we must say in the general that where ever faith is there is so much light as is sufficient to discover to the soul it s own sins dangers and wants and the all-sufficiency suitableness and necessity of Christ for the supply and remedy of all and without this Christ cannot be received Come unto me ye that labour and are heavy laden and I will give you rest Mat. 11. 28. Secondly The receiving Christ necessarily implies the Assent of the understanding to the truths of Christ revealed in the Gospel viz. his person natures offices his incarnation death and satisfaction which assent though it be not in it self saving faith yet is it the foundation and ground-work of it it being impossible the soul should receive and fiducially embrace what the mind doth not assent unto as true and infallibly certain Now there are three degrees of assent Vide Dr. Sclater in Rom. 4. 3. conjecture opinion and belief Conjecture is but a slight and weak inclination to assent to the thing propounded by reason of the weighty objections that lye against it Opinion is a more steady and fixed assent when a man is almost certain though yet some fear of the contrary remains with him Belief is a more full and assured assent to the truth to which the mind may be brought four ways First By the perfect intelligence of sense not hindered or deceived So I believe the truth of these propositions Fire is hot water moist honey is sweet gall is bitter Secondly By the native clearness of self-evidencing principles So I believe the truth of these propositions The whole is more than a part the cause is before the effect Thirdly By discourse and rational deduction So I believe the truth of this proposition Where all the parts of a thing are there is the whole Fourthly By infallible Testimony when any thing is witnessed or asserted by one whose truth is unquestionable and of this sort is the assent of faith which is therefore Nec enim decebat ut cum deus ad homines loqueretur argumentis assereret suas voces tanquam aliter fides ei non haberetur sed ut oportuit est locutus quasi rerum omnium maximus judex cujus est non argumentari sed pronunciare verum c. Lactantius de falsa religione p. mihi 179. Titubat fides ubi vacillat divinarum Scripturarum autoritas Aug. call'd our receiving the witness of God 1 Joh. 5. 9. our setting to our Seal that God is true Joh. 3. 33. This prima veritas divine veracity is the very formal object of faith into this we resolve our faith Thus saith the Lord is that firm foundation upon which our assent is built and thus we see good reason to believe those profound mysteries of the incarnation of Christ the Hypostatical Union of the two natures in his wonderful person the mystical Union of Christ and believers though we cannot understand these things by reason of the darkness of our minds It satisfies the soul to find these mysteries in the written word upon that foundation it firmly builds its assent and without such an assent of faith there can be no embracing of Christ all acts of faith and religion without assent are but as so many Arrows shot at randome into the open air they signifie nothing for want of a fixed determinate object It is theresore the policy of Satan by injecting or fomenting Atheistical thoughts with which young Converts use to find themselves greatly
furious beasts of prey Tantaene animis coelestibus ira O how repugnant are these practices non secus ac Cum duo conversis inimica in praelia tauri Frontibus 〈◊〉 with the study of mortification which is the great study and endeavour of all that be in Christ They that are Christs have crucified the flesh with the affections and lusts So much for the order of the words the words themselves are a proposition wherein we have to consider both The 1. Subject 2. Predicate First The Subject of the proposition they that are Christs 1. viz. true Christians real members of Christ such as truly Vere Christiani qui ad Christum pertinent qui se ei dedâ—… regendâ—…s Pol. Synopsis belong to Christ such as have given themselves up to be governed by him and are indeed acted by his Spirit such all such persons for the indefinite is equipollent to a universal all such and none but such Secondly The predicate theâ—…â—…ve crucified the flesh with the affections and lusts by flesh 〈◊〉 are here to understand carnal 2. concupiscence the workings and motions of corrupt nature and by the affections we are to understand not the natural but the inordinate affections for Christ doth not abolish and destroy but correct and regulate the affections of those that are in him and by crucifying the flesh we are not to understand the total extinction or perfect subduing of corrupt nature but only the deposing of corruption from its regency and dominion in the soul its dominion is taken away though its life be prolonged for a season but yet as death surely though slowly follows crucifixion the life of crucified persons gradually departing from them with their blood so it is just so in the mortification of sin and therefore what the Apostle in this place calls crucifying he calls in Rom. 8. 13. mortifying if ye through the Spirit do mortifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye put to death the deeds of the body but he chooses in this place to call it crucifying to shew not only the conformity there is betwixt the death of Christ and the death of sin in respect of shame pain and lingring slowness but to denote also the principle means and instrument of mortification viz. the death or cross of Jesus Christ in the vertue whereof believers do mortifie the corruptions of their flesh the great arguments and perswasives to mortification being drawn from the sufferings of Christ for sin In a word he doth not say they that believe Christ was crucified for sin are Christs but they and they only are his who feel as well as profess the power and efficacie of the sufferings of Christ in the mortification and subduing of their lusts and sinful affections And so much briefly of the parts and sense of the words The Observation followeth DOCT. That a saving interest in Christ may be regularly and strongly inferred and concluded from the mortification of the flesh with Doct. its affections and lusts This point is fully confirmed by those words of the Apostle Rom. 6. 5 6 7 8. 〈◊〉 if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin now if we be dead with Christ we believe that we shall also live with him Mark the force of the Apostles reasoning if we have been planted into the likeness of his death viz. by the mortification of sin which resembles or hath a likeness to the kind and manner of Christs death as was noted above then we shall be also in the likeness of his resurrection and why so but because this mortification of sin is an undoubted evidence of the union of such a soul with Christ which is the very ground-work and principle of that blessed and glorious resurrection and therefore he saith vers 11. Reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord q. d. reason thus with your selves these mortifying influences of the death of Christ are unquestionable presages of your future blessedness God never taking this course with any but those who are in Christ and are designed to be glorified with him the death of your sin is as evidential as any thing in the world can be of your spiritual life for the present and of your eternal life with God hereafter Mortification is the fruit and evidence of your union and that union is the firm ground-work and certain pledge of your glorification and so you ought to reckon or reason the case with your selves as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies Now for the stating and explicating of this point I shall in the doctrinal part labour to open and confirm these five things 1. What the mortification or crucifixion of sin imports 2. Why this work of the Spirit is expressed by crucifying 3. Why all that are in Christ must be so crucified or mortified unto sin 4. What is the true evangelical principle of mortification 5. How the mortification of sin evinces our interest in Christ. And then apply the whole First What the mortification or crucifixion of sin imports 1. And for clearness sake I shall speak to it both negatively and positively shewing you what is not intended and what is principally aimed at by the Spirit of God in this expression First The crucifying of the flesh doth not imply the total abolition of sin in Believers or the destruction of its very Neg. 1. Mortificari carnem non est eam ita perimi ut aut prorsus non sit aut nulla prava in homine desideria commoveat quod in corpore mortis bujus non contingit c. Estius in loc being and existence in them for the present sanctified souls so put off their corruptions with their bodies at death this will be the effect of our future glorification not of our present sanctification it doth exist in the most mortified Believer in the world Rom. 7. 17. it still acteth and lusteth in the regenerate soul Gal. 5. 17. yea notwithstanding its crucifixion in Believers it still may in respect of single acts surprize and captivate them Psal. 65. 3. Rom. 7. 23. This therefore is not the intention of the spirit of God in this expression Secondly Nor doth the crucifixion of sin consist in the suppression of the external acts of sin only for sin may reign over the souls of men whilst it doth not break forth into their lives in gross and open actions 2 Pet. 2. 20. Mat. 12. 43. Morality in the Heathens as Tertullian well observes did abscondere sed non abscindere vitia hide them when it could not kill them many a man shews a white and fair hand who yet hath a very foul and black
it appear that there is such a Union betwixt Christ and believers it is no Ens rationis 1. empty notion or cunningly devised fable but a most certain demonstrable truth which appears First From the Communion which is betwixt Christ and believers in this the Apostle is express 1 Joh. 1. 3. truly our fellowship is with the Father and with his son Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies such fellowship or Copartnership as persons have by a joynt interest in one and the same enjoyment which is in common betwixt them So Heb. 3. 14. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse venit in sortem nostrae mortalitatis ut in fortem nos adduceret suae immortalitatis clarum autem est hic agi de consortibus unctionis quales sunt omnes fideles qui unctionis participes fiunt Rivet partakers of Christ and Psal. 45. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Saints are called the companions consorts or fellows of Christ and that not only in respect of his assumption of our mortality and investing us with his immortality but it hath a special reference and respect to the Unction of the Holy Ghost or graces of the Spirit of which believers are partakers with him and through him Now this Communion of the Saints with Christ is entirely and necessarily dependant upon their Union with him even as much as the branches participation of the sap and juice depends upon its Union and coalition with the stock take away Union and there can be no communion or communications which is clear from 1 Cor. 3. 22 23. All is yours and ye are Christs and Christ is Gods where you see how all our participation of Christs benefits is built upon our Union with Christs person Secondly The reality of the believers Union with Christ is evident from the Imputation of Christs righteousness to him for his Justification That a believer is justified before God by a righteousness without himself is undeniable from Rom. 3. 24. being justified freely by his grace through the redemption that is in Christ Jesus and that Christs righteousness becomes ours by Imputation is as clear from Rom. 4. 23 24. but it can never be imputed to us except we be united to him and become one with him which is also plainly asserted in 1 Con. 1. 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness sanctification and redemption he communicates his merits unto none but those that are in him hence all those vain cavils of the Papists disputing against our Justification by the righteousness of Christ and asserting it to be by inherent righteousness are solidly answered When they demand how can we be justified by the righteousness of another can I be rich with another mans money or preferr'd by anothers honours Our answer is Yes if that other be my surety or husband indeed Peter cannot be justified by the righteousness of Paul but both may be justified by the righteousness of Christ imputed to them they being members joyntly knit to one common head principal and surety are one in obligation and construction of Law head and members are one body branch and stock are one tree and it 's no strange thing to see a graff live by the sap of another stock when once it is ingraffed into it Thirdly The Sympathy that is betwixt Christ and believers proves a Union betwixt them Christ and the Saints smile and sigh together St. Paul in Colos. 1. 2 4. tells us that he did fill up that which is behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainders of the sufferings of Christ in his Flesh not as if Christs sufferings were imperfect for by one offering he hath perfected for ever them that are sanctified Heb. 10. 14. but in these two Scriptures Christ is consider'd in a twofold capacity he suffered once in Corpore proprio in his own person as mediator these sufferings are compleat and full and in that sense he suffers no more he suffers also in Corpore mâ—…tico in his Church and members thus he still suffers in the sufferings of every Saint for his sake and though these sufferings in his Mystical body are not equal to the other either pondere mensura in their weight and value nor yet designed ex officio for the same use and purpose to satisfie by their proper merit offended Justice nevertheless they are truly reckoned the sufferings of Christ because the head suffers when the members do and without this supposition that place Acts 9. 5. is never to be understood when Christ the head in Heaven crys out Saul Saul why persecutest thou me when the toe was trod upon on earth how doth Christ sensibly feel our sufferings or we his if there be not a Mystical Union betwixt him and us Fourthly and Lastly The way and manner in which the Saints shall be raised at the last day proves this Mystical Union betwixt Christ and them for they are not to be raised as others by the naked power of God without them but by the vertue of Christs resurrection as their head sending forth vital quickening influences into their dead bodies which are united to him as well as their souls For so we find it Rom. 8. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you even as it is in our awakening out of natural sleep first the animal spirits in the head begin to rouze and play there and then the senses and members are loosed throughout the whole body Now it 's impossible the Saints should be raised in the last resurrection by the Spirit of Christ dwelling in them if that Spirit did not knit and unite them to him as members to their head So then by all this it is proved that there is a real Union of the Saints with Christ. Next I shall endeavour to open the quality and nature of this Union and shew you what it is according to the weak 2. apprehensions we have of so sublime a Mystery and this I shall do in a General account of it and Particular First More generally it is an intimate conjunction of believers to Christ by the imparting of his Spirit to them whereby 1. they are enabled to believe and live in him All divine Spiritual life is originally in the Father and cometh not to us but by and through the son Joh. 5. 26. to him hath the Father given to have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening enlivening power in himself but the Son communicates this life which is in him to none but by and through the Spirit Rom. 8. 2. the Spirit of life which is in Christ Jesus hath made me free from the Law of sin and death The Spirit must therefore first take hold of us before we can live in Christ and
of glory Col. 1. 27. So then destroy this Union and with it you destroy all our fruits priviledges and eternal hopes at one stroke Fifthly The Mystical Union is a most Efficacious Union for through this Union the divine power flows into our 5. souls both to quicken us with the life of Christ and to conserve and secure that life in us after it is so infused Without the Unition of the soul to Christ which is to be conceived efficiently as the Spirits act there can be no Union formally considered and without these no communications of life from Christ to us Eph. 4. 16. And when there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual working of the spirit of life in every part which he there speaks of as who should say the first bublings up of the new life a spiritual vitality diffused through the soul which ere while was dead in sin yet still this Union with Christ is as necessary to the maintaining as before it was to the producing of it For why is it that this life is not again extinguished and wholly suffocated in us by so many deadly wounds as are given it by temptations and corruptions surely no reason can be assigned more satisfying than that which Christ himself gives us in John 14. 19. because I live ye shall live also q. d. whilst there is vital sap in me the root you that are branches in me cannot wither and dye Sixthly The Mystical Union is an indissoluble Union there is an everlasting tye betwixt Christ and the believer and herein also it is beyond all other Unions in the world death dissolves the dear Union betwixt the husband and wife friend and friend yea betwixt soul and body but not betwixt Christ and the soul the bands of this Union rot not in the grave what shall separate us from the love of Christ saith the Apostle Rom. 8. 35 38 39. he bids defiance to all enemies and triumphs in the firmness of this Union over all hazards that seem to threaten it It is with Christ and us in respect of the Mystical Union as it was with Christ himself in respect of the hypostatical Union that was not dissolved by his death when the Natural Union betwixt his soul and body was nor can this mystical Union of our souls and bodies with Christ be dissolved when the Unions betwixt us and our dearest relations yea betwixt the soul and body are dissolved by death God calls himself the God of Abraham long after his body was turned into dust Seventhly It is an honourable Union * Apex capâ—…t vertex â—…obilitatis est Christus sine quo nibil est iâ—… toto hoâ—… sublunari orbe terraruâ—… nobile cujus solium est coelum cujus scabelluâ—… est terra terra â—…nquam in qua hâ—…rum omnis cognatio nobilitas sita-est collocata divinis illius pedibus substernitur Laurent Humâ—…redus de noâ—…ilitate lib. 2. p. 176. yea the highest honour 7. that can be done unto men the greatest honour that was ever done to our common nature was by its assumption into Unity with the second person hypostatically and the highest honour that was ever done to our single persons was their Union with Christ mystically To be a servant of Christ is a dignity transcendent to the highest advancement among men but to be a member of Christ how matchless and singular is the glory thereof and yet such honour have all the Saints Eph. 5. 30. we are members of his body of his flesh and of his bones Eighthly It is a most Comfortable Union yea the ground 8. of all solid comfort both in life and death whatever troubles wants or distresses befal such in this is abundant relief and support Christ is mine and I am his what may not a soul make out of that If I am Christs then let him take care for me and indeed in so doing he doth but care for his own he is my head and to him it belongs to consult the safety and welfare of his own members Eph. 1. 22 23. he is not only an head to his own by way of Influence but to all things else by way of dominion for their good how comfortably may we repose our selves under that cheering consideration upon him at all times and in all difficult cases Ninthly It is a fruitful Union the immediate end of it is 9. fruit Rom. 7. 4. we are married to Christ that we should bring forth fruit to God all the fruit we bear before our ingrafture into Christ is worse than none till the person be in Christ the work cannot be Evangelically good and acceptable to God we are made accepted in the beloved Eph. 1. 6. Christ is a fruitful root and makes all the branches that live in him so too Joh. 15. 8. Tenthly and Lastly It is an enriching Union for by our 10. Union with his person we are immediately interessed in all his riches 1 Cor. 1. 30. how rich and great a person do the little arms of Faith clasp and embrace All is yours 1 Cor. 3. 22. all that Christ hath becomes ours either by communication to us or improvement for us his Father Joh. 20. 17. his promises 2 Cor. 1. 20. his providences Rom. 8. 28. his glory Joh. 17. 24. it's all ours by vertue of our Union with him Thus you see briefly what the Mystical Union is Next we shall improve it Inference 1. If there be such a Union betwixt Christ and believers oh then what transcendent dignity hath God put upon believers Infer 1. Si vis vir virtutis appellari indue te Christum qui est Dei virtus sapientia in omnibus adjungâ—… te domino ita ut 〈◊〉 câ—…â—…o spiritus fias tunc vir virtutis essicieris Orig. Hom. in Numb 31. Well might Constantine perfer the honour of being a member of the Church before that of being head of the Empire for it is not only above all earthly dignities and honours but in some respect above that honour which God hath put upon the Angels of glory Great is the dignity of the Angelical nature they are the highest and most honourable species of creatures they also have the honour continually to behold the face of God in Heaven and yet in this one respect the Saints are preferr'd to them they have a Mystical Union with Christ as their head of influence by whom they are quickned with spiritual life which the Angels have not It is true there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gathering together of all in heaven and earth under Christ as a common head Eph. 1. 10. he is the head of Angels as well as Saints but in different respects to Angels he is an head of dominion and government but to Saints he is both an head of dominion and vital influence too they are his chief and most honourable subjects but not his Mystical members they are as the Barons and
hold of us no vital act of faith can be exercised till a vital principle be first inspired of both these bonds of Union we must speak distinctly and first of the first Christ quickening us by his Spirit in order to our Union with him of which we have an account in the Scripture before us You hath he quickened who were dead in trespasses and sins in which words we find these two things noted Viz. 1. The infusion of a vital principle of grace 2. The total indisposedness of the subject by nature First The infusion of a vital principle of grace you hath he quickened These words hath he quickened are a supplement 1. made to clear the sense of the Apostle which else would have been more obscure by reason of that long Parenthesis betwixt the first and the fifth verses for as the * Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. est igitur hoc loco hyperbaton synchysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus quidem anomaliae causa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interjectio sententiae prolixioris Piscator Pooles Synop. learned observe this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you is governed of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickened verse 5. so that here the words are transposed from the plain grammatical order by reason of the interjection of a long sentence therefore with good warrant our Translators have put the verb into this first verse which is repeated verse the fifth and so keeping faithfully to the scope have excellently cleared the Syntax and order of the words Now this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickened imports the first vital act of the spirit of God â—…or his first enlivening work upon the soul in order to its Union with Jesus Christ for look as the blood of Christ is the fountain of all merit so the Spirit of Christ is the fountain of all spiritual life and until he quicken us i. e. infuse the principle of the divine life into our souls we can put forth no hand or vital act of faith to lay hold upon Jesus Christ. This his quickening work is therefore the first in order of nature to our Union with Christ and fundamental to all other acts of grace done and performed by us from our first closing with Christ throughout the whole course of our obedience and this quickening act is said verse the fifth to be together Ex Christo conjuâ—…cto nobiscum ut capite cum membris profluunt in nos omnia beneficia in quorum numero est vivificatio Rolloc in Loco with Christ either noting as some expound it that it is the effect of the same power by which Christ was raised from the dead according to Eph. 1. 19. or rather to be quickened together with Christ notes that new spiritual life which is infused into our dead souls in the time of our Union with Christ for it is Christ to whom we are conjoyned and united in our regeneration out of whom as a fountain all spiritual benefits flow to us among which this vivification or quickening is one and a most sweet and precious one Zanchy Bodius and many others will have this quickening to comprize both our justification and regeneration and to stand opposed both to infernal and spiritual death and it may well be allowed but it most properly imports our regeneration wherein the Spirit in an ineffable and mysterious way makes the soul to live to God yea to live the life of God which was before dead in trespassis and sins in which words we have Secondly In the next place the total indisposedness of 2. the subjects by nature for as it is well noted by a * Non vocat hic semi mortuos aut aegrotos ac infirmos sed prorsus mortuos omni fa ultatebene cogitandi aut agendi destituti Rolloc in Loc. learned man The Apostle doth not say of these Ephesians that they were half dead or sick and infirm but dead wholly altogether dead destitute of any faculty or ability so much as to think one good thought or perform one good act you were dead in respect of condemnation being under the damning sentence of the Law and you were dead in respect of the privation of spiritual life dead in opposition to Justification and dead in opposition to regeneration and sanctification and the fatal instrument by which their Souls dyed is here shewed them you were dead in or by trespasses and sins this was the Sword that kill'd your souls and cut them off from God Some do curiously distinguish betwixt trespasses and sins as if one pointed at original the other at actual sins but I suppose they are promiscuously used here and serve to express the cause of their ruine or means of their spiritual death and destruction this was their case when Christ came to quicken them dead in sin and being so they could not move themselves towards Union with Christ but as they were moved by the quickening Spirit of God Hence the observation will be this Doct. That those Souls which have Union with Christ are quickened with a Supernatural principle of life by the Spirit of God in order Doct. thereunto The Spirit of God is not only a living Spirit formally considered but he is also the Spirit of life effectively or causally considered and without his breathing or infusing liâ—… into our souls our Union with Christ is impossible It is the observation of learned Camero that there must be Observandum est unionem unitionem inter se disserre unio est rerum actus qui formae rationem habet nempe actus rerum unitarum quâ unitae sunt unitio autem actus significat causâ—… efficientis c. Camero de Eccles p. 222. an Unition before there can be a Union with Christ. Unition is to be conceived efficiently as the work of Gods Spirit joyning the believer to Christ and Union is to be conceived formally the joyning it self of the persons together we close with Christ by faith but that faith being a vital act presupposes a principle of life communicated to us by the Spirit therefore it 's said Joh. 11. 26. whosoever liveth and believeth in me shall never dye the vital act and operation of faith springs from this quickening Spirit so in Rom. 8 1 2. the Apostle having in the first verse opened the blessed estate of them that are in Christ shews us in the second verse how we come to be in him The Spirit of life saith he which is in Christ Jesus hath made me free from the Law of sin and death There is indeed a quickening work of the Spirit which is subsequent to regeneration consisting in his exciting recovering and actuating of his own graces in us and from hence is the liveliness of a Christian and there is a quickening act of the Spirit in our
believer doth not marry the portion first and then the person but to be found in him is the first and great care of a believer I deny not but it's lawful for any to have an eye to the benefits of Christ. Salvation from wrath is and lawfully may be intended and aimed at look unto me and be ye saved all ye ends of the earth Isa. 45. 22. Nor do I deny but there are many poor souls who being in deep distress and fear may and often do look mostly to their own safety at first and that there is much confusion as well in the actings of their faith as in their condition but sure I am it is the proper order in believing first to accept the person of the Lord Jesus heaven is no doubt very desirable but Christ is more whom have I in heaven but thee Psal. 73. 25. Union with Christ is in order of nature antecedent to the Communication of his priviledges therefore so it ought to be in the order and method of believing Sixthly Christ is Advisedly offered in the Gospel to sinners as the result of Gods eternal counsel a project of grace upon which his heart and thoughts have been much set Zech. 6. 13. 6. The counsel of peace was betwixt the Father and Son And so the believer receives him most deliberately weighing the matter in his most deep and serious thoughts for this is a time of much solitude and thoughtfulness The souls espousals are acts of judgement Hosea 2. 19. on our part as well as on Gods we are therefore bid to sit down and count the cost Luke 14. 28. Faith or the actual receiving of Christ is the result of many previous debates in the soul the matter hath been ponder'd over and over the objections and discouragements both from the self-denying terms of the Gospel and our own vileness and deep guilt have been ruminated and lain upon our hearts day and night and after all things have been ballanced in the most deep consideration the soul is determined to this conclusion I must have Christ be the terms never so hard be my sins never so great and many I will yet go to him and venture my soul upon him if I perish I periâ—…h I have thought out all my thoughts and this is the result union with Christ here or separation from God for ever must be my lot And thus doth the Lord open the hearts of his elect and win the consent of their wills to receive Jesus Christ upon the deepest consideration and debate of the matter in their own most solemn thoughts they understand and know that they must deeply deny themselves take up his cross and follow him Matth. 16. 24. renounce not only sinsul but religious self these are hard and difficult things but yet the necessity and excellency of Christ makes them appear eligible and rational by all which you see faith is another thing than what the sound of that word as it is generally understood signifies to the understandings of most men This is that fiducial receiving of Christ here to be opened Secondly Our next work will be to evince this receiving 2. of Christ as it hath been opened to be that special saving faith of Gods elect this is that faith of which such great and glorious things are spoken in the Gospel which whosoever hath shall be saved and he that hath it not shall be damned and this I shall evidently prove by the following Arguments or reasons Arg. 1. First That faith which gives the soul right and title to spiritual Adoption with all the priviledges and benefits thereof Arg. 1. is true saving Faith But such a receiving of Christ as hath been describ'd gives the soul right and title to spiritual Adoption with all the priviledges and benefits thereof Therefore such a receiving of Christ as hath been describ'd is true and saving faith The Major proposition is undeniable for our right and title to spiritual Adoption and the priviledges thereof rises from our Union with Jesus Christ we being united to the son of God are by vertue of that Union reckon'd or accounted sons Gal. 3. 26. You are all the children of God by faith in Jesus Christ the effect of saving faith is union with Christs person the consequent of that Union is Adoption or right to the inheritance The Minor is most plain in the Text To as many as received him to them gave he power or right to become the sons of God a false faith hath no such priviledges annexed to it no unbeliever is thus dignified no stranger entitled to this inheritance Arg. 2. Secondly That only is saving and justifying faith which is in all true believers in none but true believers and in all Arg. 2. true believers at all times But such a receiving of Christ as hath been described is in all true believers in none but true believers and in all true believers at all times Therefore such a receiving of Christ as hath been describ'd is the only saving and justifying faith The Major is undenyable that must needs contain the essence of saving faith which is proper to every true believer at all times and to no other The Minor will be as clear for there is no other act of faith but this of fiducial receiving Christ as he is offer'd that doth agree to all true believers to none but true believers and to all true believers at all times There be three Acts of faith Assent Acceptance and Assurance The Papists generally give the essence of saving faith Actus fidei consistit in assâ—â— quo quis assentitur alicui propositioni à deo revelatae propter authoritatem revelantis Becan Theol. Schol. Tom. 3. cap. 8. Q. 4. to the first viz. Assent The Lutherans and some of our own give it to the last viz. Assurance but it can neither be so nor so Assent doth not agree only to true believers or justified persons Assurance agrees to justified persons and them only but not to all justified persons and that at all times Assent is too low to contain the essence of saving faith it is found in the unregenerate as well as the regenerate yea in devils as well as men Jam. 2. 19. 't is supposed and included in justifying faith but it is not the justifying or saving act Assurance is as much too high being found only in some eminent believers Many new-born Christians live like the new-born babe vivit est vitae nescius ipse suae the whole stock of many a believer consists in the bare direct acts of faith and in them too but at some times there 's many a true believer to whom the joy and comfort of assurance is denyed they may say of their Union with Christ as Paul said of his vision whether in the body or out of the body I cannot tell so they whether in Christ or out of Christ they cannot tell A true believer may walk in darkness and see no
spirit of holiness compared here with oyl of which there was a double use Oleum ipsum est limpidum pellucidum flammis fomentum alimoniam suppeditat inde sumpta metaphora ungere in scriptura saepe significat spiritu sancto intus aâ—…imum illustrare accendere in eo veram-agnitionem dei motus congruentes cum deo Mollerus in Loc. under the Law viz. a Civil and a Sacred use it had a sacred and solemn use in the inauguration and consecration of the Jewish Kings and High Priests it had also a civil and common use for the anointing their bodies to make their limbs more agile expedite and nimble To make the face shine for it gave a lustre freshness and liveliness to the countenance it was also used in Lamps to feed and maintain the fire and give them light these were the principal uses of oyl Now upon all these accounts it excellently expresseth and figuratively represents to us the Spirit of grace poured forth upon Christ and his people For First By the spirit poured out upon him he was prepared for and consecrated to his offices he was anointed with the holy Ghost and with power Acts 10. 38. Secondly As this precious oyl runs down from Christ the head to the borders of his garments I mean as it is shed upon believers so it exceedingly beautifies their faces and makes them shine with glory Thirdly It renders them apt expedite and ready to every good work non tar dat unctarota Fourthly It kindles and maintains the flame of divine love in their souls and like a lamp inlightens their minds in the knowledge of Spiritual things the anointing teaches them And this oyl is here call'd the oyl of gladness because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur id quod causam dat summi gaudii Grotin Heb. 1. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OEcum the cause of all joy and gladness to them that are anointed with it oyl was used as you heard before at the instalment of soveraign Princes which was the day of the gladness of their hearts and among the common people it was liberally used at all their festivals but never upon their days of mourning whence it becomes excellently expressive of the nature and use of the Spirit of grace who is the cause and author of all joy in believers Joh. 17. 13. And with this oyl of gladness is Christ said to be anointed above his fellows i. e. to have a far greater share of the Spirit of grace than they for to every one of the Saints is given grace according to the measure of the gift of Christ Eph. 4. 7. but to him the Spirit is not given by measure Joh. 3. 34. It hath pleased the father that in him should all fullness dwell Col. 1. 19. and of his fulness we all receive grace for grace Joh. 1. 16. The Saints partake with him and through him in the same Spirit of grace for which reason they are his fellows but all the grace poured out upon believers comes exceeding short of that which God hath poured out upon Jesus Christ. The words being thus opened give us this note Doct. That all true believers have a real communion or fellowship with Doct. the Lord Jesus Christ. From the Saints Union with Christ there doth naturally and immediately result a most sweet and blessed communion or fellowship with him in graces and spiritual priviledges 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 or things in Christ in giving us his Son he freely gives us all things Rom. 8. 32. so in 1 Cor. 1. 30. of him are ye in Christ Jesus who of God is made unto us wisdome righteousness sanctification and redemption and once more 1 Cor. 3. 22 23. all are yours and ye are Christs what Christ is and hath is theirs by communication to them or improvement for them and this is very evidently carried in all those excellent Scripture metaphors by which our Union with Christ is figured and shadowed out to us as the Marriage Union betwixt a man and his wife Eph. 5. 31 32. You know that this conjugal union â—…bi ego Cajus tu Caja Uxor clarescit in radiis mariti gives the wife interest in the estate and honour of the husband be she never so meanly descended in her self the natural Union betwixt the head and members of the body by which also the mystical union of Christ and believers is set forth 1 Cor. 12. 12. excellently illustrates this fellowship or communion betwixt them for from Christ the whole body fitly joyned together and compacted by that which every joint supplieth according to the effectual working in the measure of every part maketh increase of the body as the Apostle speaks Eph. 4. 16. The Union betwixt the graffe and the stock which is another embleme of our Union with Christ Joh. 15. 1. imports in like manner this communion or partnership betwixt Christ and the Saints For no sooner doth the graffe take hold of the stock but the vital sap of the stock is communicated to the graffe and both live by one and the same juice Now that the scope of this discourse be not mistaken let the Reader know that I am not here treating of the Saints communion or fellowship with God in duties as in prayer hearing Sacraments c. but of that interest which believers have in the good things of Christ by vertue of the Mystical Union betwixt them through faith there is a twofold communion of the Saints with Christ. The first is an Act. The second is a State There is an actual fellowship or communion the Saints have with Christ in holy duties wherein Christians let forth their hearts to God by desires and God lets forth his comforts and refreshments again into their hearts they open their mouths wide and he fills them this communion with God is the joy and comfort of a believers life but I am not to speak of that here It is not any act of communion but the State of communion from which all acts of communion flow and upon which they all depend that I am now to treat of which is nothing else but the joynt interest that Christ and the Saints have in the same things as when a ship an house or estate is among many partners or joynt-heirs every one of them hath right to it and interest in it though some of them have a greater and others a lesser part So is it betwixt Christ and his people there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a fellowship or joynt interest betwixt them upon which ground they are call'd co-heirs with Christ Rom. 8. 17. This communion or participation in Christs benefits depends upon the Hypostatical Union of our nature and the mystical union of our persons with the Son of God in the first he partakes with us in
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
Sermon 10. MAT. 9. 12. But when Jesus heard that he said unto them Text. Wherein the general Exhortation is enforced by one Motive drawn from the first Title of Christ. They that be whole need not a Physician but they that be sick HAving opened in the former discourses the nature and method of the Application of Christ to sinners it remains now that I press it upon every soul as ever it expects peace and pardon from God to apply and put on Jesus Christ i. e. to get union with him by faith whilst he is yet held forth in the free and gracious tenders of the Gospel to which purpose I shall now labour in this general Use of Exhortation in which my last Subject engaged me wherein divers Arguments will be further urged both from The 1. Titles and of Jesus Christ. 2. Priviledges The Titles of Christ are so many Motives or arguments fitted to perswade men to come unto him Amongst which Christ as the Physician of Souls comes under our first Consideration in the Text before us The occasion of these words of Christ was the call of Matthew the Publican who having first opened his Heart next opened his House to Christ and entertains him there this strange and unexpected change wrought upon Matthew quickly rings in all the Neighbourhood and many Publicans and Sinners resorted thither at which the stomachs of the proud Pharisees began to swell from this occasion they took offence at Christ and in this verse Christ takes off the offence by such an answer as was fitted both for their conviction and his own vindication But when Jesus heard that he said unto them The whole have no need of a Physician but they that be sick He gives it saith one as a reason why he conversed so much with Publicans and Sinners and so little among the Pharisees because there was more work for him men set up where they think Trade will be quickest Christ came to be a Physician to sick souls Pharisees were so well in their own conceit that Christ saw he should have little to do among them and so he applied himself to those who were more sensible of their sickness In the words we have an account of the temper and state both Of 1. The secure and unconvinced Sinner 2. The humbled and convinced And 3. Of the Carriage of Christ and his different respect to either  1. First The secure sinner is here described both with respect to his own apprehensions of himself as one that is whole and also by his low value and esteem for Christ he sees no need of him the whole have no need of the Physician 2. Secondly The Convinced and Humbled Sinner is here also described and that both by his state and condition he is sick and by his valuation of Jesus Christ he greatly needs him they that be sick need the Physician 3. Thirdly We have here Christs carriage and different respect to both the former he rejects and passeth by as those with whom he hath no concernment the later he converses with in order to their cure The words thus opened are fruitful in observations I shall neither note nor insist upon any beside this one which fuits the scope of my Discourse viz. DOCT. That the Lord Jesus Christ is the only Physician for sick souls The world is a great Hospital full of sick and dying souls Doct. all wounded by one and the same mortal weapon sin Some are senseless of their misery feel not their pains value not a Physician others are full of sense as well as danger mourn under the apprehension of their condition and sadly bewail it The merciful God hath in his abundant compassion to the perishing world sent a Physician from Heaven and given him his Orders under the Great Seal of Heaven for his Office Isai. 61. 1 2. which he opened and read in the audience of the people Luke 4. 18. The spirit of the Lord is upon me because he hath anointed me to preach good tydings unto the meek he hath sent me to bind up the broken hearted c. He is the tree of life whose leaves are for the healing of the Nations he is Jehova Rophe the Lord that healeth us and that as he is Jehovah Tzidkenu the Lord our righteousness The Brazen Serpent that healed the Israelites in the Wilderness was an excellent Type of our Great Physician Christ and is expresly applied to him John 3. 14. he rejects none that come and heals all whom he undertakes but more particularly I will First Point at those Diseases which Christ heals in sick souls and by what means he heals them Secondly the excellency of this Physician above all others there is none like Christ he is the only Physician for wounded souls First We will enquire into the Diseases which Christ the Physician cures and they are reducible to two heads 〈◊〉 viz. 1. Sin and 2. Sorrow First The disease of sin in which three things are found exceeding burthensome to sick souls 1. The Guilt of sin all cured by this Physician and how 2. The Dominion 3. The Inherence First The guilt of sin this is a mortal wound a stab in 1. the very heart of a poor sinner 'T is a fond and groundless distinction that Papists make of sins Mortal and Venial all sin in its own nature is mortal Rom. 6. 23. The wages of sin is death yet though it be so in its own nature Christ can and doth cure it by the Soveraign Balfom of his own precious blood Eph. 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace This is the deepest and deadliest wound the soul of man feels in this world what is guilt but the obligation of the soul to everlasting punishment and misery It puts the soul under the sentence of God to eternal wrath the condemning sentence of the great and terrible God than which nothing is found more dreadful and insupportable put all pains all poverty all afflictions all miseries in one Scale and Gods condemnation in the other and you weigh but so many Feathers against a talent of Lead This Disease our great Physician Christ cures by Remission which is the dissolving of the obligation to punishment the loosing of the soul that was bound over to the Wrath and Condemnation of God Coll. 2. 13 14. Heb. 6. 12. Micah 7. 17 18 19. this remission being made the soul is immediately cleared from all its obligations to punishment Rom. 8. 1. There is no condemnation all Bonds are cancelled the guilt of all sins is healed or removed original and actual great and small This cure is performed upon souls by the blood of Christ nothing is found in Heaven or earth besides his blood that is able to heal this disease Heb. 9. 22. Without shedding of blood there is no remission nor is it any blood that will do it but that only which dropt from
the wounds of Christ Isa. 53. 5. By his stripes we are healed his blood only is innocent and precious blood 1 Pet. 1. 19. blood of infinite worth and value the blood of God Act. 20. 28. blood prepared for this very purpose Heb. 10. 5. this is the blood that performs the cure and how great a cure is it for this cure the souls of Believers shall be praising and magnifying their great Physician in Heaven to all eternity Rev. 1. 5 6. To him that loved us and washed us from our sins in his own blood c. to him be glory and dominion for ever and ever Secondly The next evil in sin cured by Christ is the dominion 2. of it over the souls of poor sinners Where sin is in dominion the soul is in a very sad condition for it darkens the Understanding depraves the Conscience stiffens the Will hardens the Heart misplaces and disorders all the Affections and thus every faculty is wounded by the power and dominion of sin over the soul. How difficult is the cure of this disease it passes the skill of Angels or men to heal it but Christ undertakes it and makes a perfect cure of it at last and this he doth by his Spirit As he cures the guilt of sin by pouring out his blood for us so he cures the dominion of sin by pouring out his Spirit upon us Justification is the cure of guilt Sanctification the cure of the dominion of sin For First As the Dominion of sin darkens the understanding 1 Cor. 2. 14. so the spirit of holiness which Christ sheds upon his people cures the darkness and blindness of that noble faculty and restores it again Eph. 5. 8. they that were darkness are hereby light in the Lord the anointing of this Spirit teacheth them all things 1 John 2. 27. Secondly As the dominion of sin depraved and defiled the Conscience Tit. 1. 15. wounded it to that degree as to disable it to the performances of all its Offices and Functions so that it was neither able to apply convince or tremble at the word So when the Spirit of holiness is shed forth O what a tender sense fills the renewed Conscience for what small things will it check smite and rebuke how strongly will it bind to duty and bar against sin Thirdly As the dominion of sin stiffned the Will and made it stubborn and rebellious so Christ by sanctifying it brings it to be pliant and obedient to the will of God Lord saith the sinner what wilt thou have me to do Act. 9. 6. Fourthly As the power of sin hardneth the Heart so that nothing could affect it or make any impression upon it when sanctification comes upon the soul it thaws and breaks it as hard as it was and makes it dissolve in the breast of a sinner in godly sorrow Ezec. 36. 26. I will take away the heart of stone out of your flesh and I will give you an heart of flesh It will now melt ingenuously under the threatnings of the word 2 Kings 22. 19. or the strokes of the Rod Jer. 31. 18. or the manifestations of grace and mercy Luke 7. 38. Fifthly As the power of sin misplaced and disordered all the affections so sanctification reduces them again and sets them right Psal. 4. 6 7. And thus you see how sanctification becomes the rectitude health and due temper of the soul so far as it prevails curing the diseases that sin in its dominion filled the soul with True it is this cure is not perfected in this life there are still some grudgings of the old diseases in the holiest souls notwithstanding sin be dethroned from its dominion over them but the cure is begun and daily advances towards perfection and at last will be compleat as will appear in the cure of the next evil of sin namely Thirdly The Inherence of sin in the soul this is a sore disease the very core and root of all our other complaints 3. and ayles This made the holy Apostle bemoan himself and waile so bitterly Rom. 7. 17. because of sin that dwelt in him and the same misery is bewailed by all sanctified persons all the world over 'T is a wonderful mercy to have the guilt and the dominion of sin cured but we shall never be perfectly sound and well till the existence or indwelling of sin in our natures be cured too When once that is done then we shall feel no more pain nor sorrows for sin and this our great Physician will at last perform for us and upon us but as the cure of guilt was by our Justification the cure of the dominion of sin by our Sanctification so the third and last which perfects the whole cure will be by our Glorification and till then it is not to be expected For it 's a clear case that sin like Ivy in the old Walls will never be gotten out till the Wall be pulled down and then it 's pulled up by the roots This cure Christ will perform in a moment upon our dissolution For 't is plain First That none but perfected souls freed from all sin are admitted into Heaven Eph. 5. 27. Heb. 12. 23. Rev. 21. 27. Secondly 'T is as plain that no such personal perfection and freedom is found in any man on this side death and the grave 1 Joh. 1. 8. 1 Kings 8. 46. Philip. 3. 12. a truth sealed by the sad experience of all the Saints on earth Thirdly If such freedom and perfection must be before we can be perfectly happy and no such thing be done in this life it remains that it must be done immediately upon their dissolution and at the very time of their glorification as sin came in at the time of the union of their souls and bodies in the womb so it will go out at the time of their separation by death then will Christ put the last hand to this glorious work and perfect that cure which hath been so long under his hand in this world and thenceforth sin shall have no power upon them it shall never tempt them more it shall never defile them more it shall never grieve and sadden their hearts any more henceforth it shall never cloud their evidences darken their understandings or give the least interruption to their communion with God when sin is gone all these its mischievous effects are gone with it So that I may speak it to the comfort of all gracious hearts according to what the Lord told the Israelites in Deut. 12. 8 9. to which I allude for illustration of this most comfortable truth Ye shall not do after all the things that ye do here this day every man whatsoever is right in his own eyes for ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you Whilst you are under Christs cure upon earth but not perfectly healed your understandings mistake your thoughts wander your affections are dead your communion
may make an Idol of it and dote beyond the bounds of moderation upon it but there is no danger of excess in the love of Christ the soul is then in the healthiest frame and temper when it is most sick of love to Christ Cant. 5. 8. Fifthly The loveliness of every creature is of a cloying and glutting nature our estimation of it abates and links by our nearer approach to it or longer enjoyment of it creatures like Pictures are fairest at a due distance but it is not so with Christ the nearer the soul approacheth him and the longer it lives in the enjoyment of him still the more sweet and desireable he is Sixthly Lastly All other loveliness is unsatisfying and straitning to the soul of man there is not room enough in any one or in all the creatures for the soul of man to dilate and expatiate it self but it still feels it self pinch't in Aestuat infelix angusto â—…mite mundi and narrowed within those strait limits and this comes to pass from the inadequateness and unsuitableness of the creature to the nobler and more excellent soul of man which like a Ship in a narrow River hath not room to turn and besides is ever and anon striking ground and foundring in those shallows but Jesus Christ is every way adequate to the vast desires of the soul in him it hath Sea-room enough there it may spread all its fails no fear of touching the bottom And thus you see what is the importance of this phrase altogether lovely Secondly Next I promised to shew you in what respects Jesus Christ is altogether lovely And 2. First He is altogether lovely in his person a deity dwelling in flesh Joh. 1. 14. The wonderful union and perfection of the divine and humane nature in Christ renders him an object of admiration and adoration to Angels and men 1 Tim. 3. 16. God never presented to the world such a vision of glory before and then considering how the humane nature of our Lord Jesus Christ is replenished with all the graces of the Spirit so as never any of all the Saints was filled O how lovely doth this render him Joh. 3. 34. God giveth not the Spirit by measure unto him this makes him fairer than the children of men grace being poured into his lips Psal. 45. 2. If a small measure of grace in the Saints makes them such sweet and desireable companions what must the riches and fulness of the Spirit of grace filling Jesus Christ without measure make him in the eyes of believers O what a glory and a luster must it stamp upon him Secondly He is altogether lovely in his Offices for let us but consider the suitableness fulness and comfortableness of them First The suitableness of the Offices of Christ to the miseries and wants of men and we cannot but adore the infinite wisdom of God in his investiture with them we are by nature blind and ignorant at best but groping in the dim light of nature after God Acts 17. 27. Jesus Christ is a light to lighten the Gentiles Isai. 49. 6. When this great Prophet came into the world then did the day-spring from on high visit us Luk. 1. 78. The state of nature is a state of alienation and enmity to God Christ comes into the world an attoning sacrifice making peace by the blood of his Cross Col. 1. 20. All the world by nature are in bondage and captivity to Satan a lamentable thraldom Christs comes with a kingly power to rescue sinners as a prey from the mouth of the terrible one Secondly Let the fulness of his Offices be also considered by reason whereof he is able to save to the uttermost all that come to God by him Heb. 7. 25. The three Offices comprising in them all that our souls do need become an universal relief to all our wants and therefore Thirdly Unspeakably comfortable must the Offices of Christ be to the souls of sinners if light be pleasant to our eyes how pleasant is that light of life springing from the Sun of righteousness Mal. 4. 2. If a pardon be sweet to a condemned malefactor how sweet must the sprinkling of the blood of Jesus be to the trembling Conscience of a lawcondemned-sinner If a rescue from a cruel Tyrant be sweet to a poor Captive how sweet must it be to the ears of inslaved sinners to hear the voice of liberty and deliverance proclaimed by Jesus Christ Out of the several Offices of Christ as out of so many fountains all the promises of the new Covenant flow as so many soul refreshing streams of peace and joy all the promises of illumination counsel and direction flow out of the Prophetical Office all the promises of reconciliation peace pardon and acceptation flow out of the Priestly Office with the sweet streams of Joy and Spiritual comfort depending thereupon all the promises of converting increasing defending directing and supplying grace flow out of the Kingly Office of Christ indeed all promises may be reduced to the three Offices so that Jesus Christ must needs be altogether lovely in his Offices Thirdly Jesus Christ is altogether lovely in his relations First He is a lovely Redeemer Isai. 61. 1. he came to open the Prison-dores to them that are bound Needs must this Redeemer be a lovely one if we consider the depth of misery from which he redeemed us even from the wrath to come 1 Thess. 1. 10. How lovely was Titus in the eyes of the poor enthralled Greeks whom he delivered from their bondage This endeared him to them unto that degree that when their liberty was proclaimed they even trode one another to death to see the Herauld that proclaimed it and all the night following with instruments of musick danced about his Tent crying with united voyces A Saviour a Saviour Or whether we consider the numbers redeemed and the means of their redemption Rev. 5. 9. And they sang a new Song saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation He redeemed us not with Silver and Gold but with his own precious Blood by way of price 1 Pet. 1. 18 19. with his out-stretched and glorious arm by way of power Col. 1. 13. he redeemed us freely Eph. 1. 7. fully Rom. 8. 1. seasonably Gal. 4. 4. and out of special and peculiar love Joh. 17. 9. In a word he hath redeemed us for ever never more to come into bondage 1 Pet. 1. 5. Joh. 10. 28. Oh how lovely is Jesus Christ in the relation of a Redeemer to Gods elect Secondly He is a lovely Bridegroom to all that he espouses to himself how doth the Church glory in him in the words following my Text This is my Beloved and this is my Friend O ye Daughters of Jerusalem q. d. Heaven and earth cannot show such another which needs no fuller
to Christ. The Twenty second SERMON Sermon 22. JOHN 6. 45. Text. It is written in the Prophets And they shall be all taught The teachings of God opened in their nature and necessity of God every man therefore that hath heard and hath learned of the Father cometh unto me HOW necessary to our Union with Jesus Christ the application of the Law or coming home of the Commandment to the heart of a sinner is we have heard in the last discourse and how impossible it is either for the Commandment to come to us or for us to come to Christ without illumination and instruction from above you shall hear in this This Scripture hath much of the mind of God in it and he that is to open it had need himself to be taught of God In the foregoing verses Christ offers himself as the bread of life unto the souls of men against this doctrine they oppose their carnal reason ver 41 42. Christ strikes at the root of all their Cavils and objections in his reply ver 43 44. Murmur not among your selves no man can come to me except the Father which hath sent me draw him q. d. you slight me because you do not know me you do not know me because you are not taught of God of these divine teachings the Prophets of old have spoken and what they foretold is at this day fulfilled in our sight so many as are taught of God and no more come unto me in the way of faith 't is impossible to come without the teachings of God ver 44. 't is as impossible not to come or to miscarry in their coming unto me under the influence of these Divine teachings ver 45. The words read consist of two parts Viz. 1. An allegation out of the Prophets 2. The application thereof made by Christ. First An allegation out of the Prophets it is written in the Prophets And they shall be all taught of God the places in 1 the Prophets to which Christ seems here to refer are Isa. 54. 13. and all thy Children shall be taught of the Lord and Jer. 31. 34. and they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord these promises contain the great blessings of the New Covenant viz. Divine instruction and heavenly illumination without which no man can be brought up to the terms of the New Covenant Secondly We have here the application of these Testimonies 2. out of the Prophets made by Christ himself every man therefore that hath heard and learned of the Father cometh unto me In which words we have both the necessity and the efficacy of these divine teachings without them no man can come and under them no man can miscarry The words being fitly rendred and the sense obvious The Notes are DOCT. 1. That the teachings of God are absolutely necessary to every man Doct. 1. that cometh unto Christ in the way of faith DOCT. 2. No man can miss of Christ or miscarry in the way of faith Doct. 2. that is under the special instructions and teachings of the father DOCT. 1. That the teachings of God are absolutely necessary to every man that cometh unto Christ in the way of faith Of the necessity of Divine teaching in order to believing Qui credunt praedicatore forinsecus insonante intus à patre audiunt atque disâ—…unt qui autem non credunt for is audiunt intus non audiunt Aug. de praedest cap. 8. the Apostle speaks in Eph. 4. 20 21. but ye have not so learned Christ if so be that you have heard him and been taught by him as the truth is in Jesus i. e. your faith must needs be effectual both to the reformation of your lives and your perseverance in the wayes of holiness if it be such a faith as is begotten and introduced into your hearts by divine teachings Now in the Explication of this point I shall speak distinctly to the following enquiries 1. How doth God teach men or what is imported in our being taught of God 2. What those special lessons are which all believers do hear and are taught of God 3. In what manner doth God teach these things to men in the day of their conversion to Christ. 4. What Influence Gods teaching hath upon our believing 5. Why it is impossible for any man to believe or come to Christ without the Fathers teachings First How doth God teach men or what is imported in 1. our being taught of God To this I will speak both negatively and positively for your clearer apprehension of the sense and meaning of the Spirit of God in this phrase First The teaching of God and our hearing and learning of him is not to be understood of any extraordinary visional appearances or Oraculous and immediate voice of God to men God indeed hath so appeared unto some Numb 12. 8. such voices have been heard from Heaven but now these extraordinary wayes are ceased Heb. 1. 1 2. and we are no more to expect them we may sooner meet with Satanical delusions than Divine illuminations in this way I remember the Learned Gerson tells us that the Devil once appeared unto an holy man in Prayer personating Christ and saying I am come in Person to visit thee for thou art worthy but he with both hands shut his eyes saying nolo hîc Christum videre satis est ipsum in gloria videre i. e. I will not see Christ here it is enough for me to see him in glory We are now to attend only to the voice of the Spirit in the Scriptures this is a more sure word than any voice from Heaven 2 Pet. 1. 19. Secondly The teachings of God are not to be understood as opposite unto or exclusive of the teachings of men Divine teachings do not render Ministeral teachings vain or useless Paul was taught of God Gal. 1. 12. and his Conversion had something extraordinary in it yet the Ministry of Ananias was used and honoured in that work Acts 9. 4 17. compared Divine teachings do indeed excell but not exclude humane teachings I know that Scripture Jer. 31. 24. to which Christ here refers is objected against the necessity of a standing Ministry in the Church they shall teach no more every man his neighbour and every man his brother c. but if those words should be understood absolutely they would not only overthrow all publick Ordinances of Gods own institution 1 Cor. 12. 28. and deprive us of a principal fruit of Christs Ascension Eph. 4. 11 12. but for the same reason would destroy all private instructions and fraternal admonitions also Such a sense would make the Prophet to contradict the Apostle and spoile the consent and harmony of the Scriptures the sence therefore cannot be negative but comparative it shews the excellency of Divine but doth not
we stand in Christ as dead branches in a living stock which are only bound to it by external ligatures or bonds that hold them for a while together or whether our souls have a vital union and coalition with Christ by the participation of the living sap of that blessed root Secondly The trial of this union which is by the giving of the Spirit to us the Spirit of Christ is the very bond of Union betwixt him and our souls I mean not that the very person of the Spirit dwelleth in us imparting his essential properties to us it were a rude blasphemy so to speak but his saving influences are communicated to us in the way of sanctifying operations as the Sun is said to come into the House when his beams and comforting influences come there Nor yet must we think that the graces or influences of the Spirit abide in us in the self same measure and manner as they do in Christ for God giveth not the spirit to him by measure in him all fullness dwells he is anointed with the Spirit above his fellows but there are measures and proportions of grace differently communicated to Believers by the same Spirit and these communicated graces and real operations of the Spirit of grace in our hearts do undoubtedly prove the reality of our union with Christ as the communication of the self-same vital juice or sap of the stock to the branch whereby it lives and brings forth fruit of the same kind certainly proves it to be a real part or member of the same tree Thirdly Which brings us to the third thing namely the certainty of the trial this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this or by this we know we so know that we cannot be deceived To clear this let us consider two things in grace viz. 1. Somewhat Constitutive of its being 2. Somewhat Manifestative There is something in grace which is essential and constitutive of its being and somewhat that flows from grace and is manifestative of such a being we cannot immediately and intuitively discern the essence of grace as it is in its simple nature So God only discerns it who is the author of it but we may discern it mediately and secondarily by the effects and operations of it Could we see the simple essence of grace or intuitively discern our union with Christ our knowledge would be demonstrative à priori ad posterius by seeing the effects as they are lodged in their cause but we come to know the being of grace and the reality of our union with Christ à posteriori by ascending in our knowledge from the effects and operations to their true cause and being And accordingly God hath furnished us with a power of self-intuition and reflection whereby we are able to turn in upon our own hearts and make a judgement upon our selves and upon our own acts The soul hath not only a power to project but a power also to reflect upon its own actions not only to put forth a direct act of faith upon Jesus Christ but to judge and discern that act also 2 Tim. 1. 12. I know whom I have believed and this is the way in which believers attain their certainty and knowledge of their Union with Christ from hence the Observation will be DOCT. Doct. That interest in Christ may be certainly gathered and concluded from the gift of the spirit to us no man saith the Apostle hath seen God at any time if we love one another God dwelleth in us and his love is perfected in us hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 Joh. 4. 12 13. The being of God is invisible but the operations of his Spirit in believers are sensible and discernable The souls union with Christ is a supernatural mystery yet is it discoverable by the effects thereof which are very perceptible in and by believers Two things require Explication and Confirmation in the Doctrinal part of this point 1. What the giving of the Spirit imports and signifies 2. How it evidences the souls interest in Jesus Christ. First As to the importance of this phrase we are to enquire 1. what is meant by the Spirit and what by the giving of the Spirit Now the Spirit is taken in Scripture two wayes viz. Essentially or Personally In the first sence it is put for the God-head 1 Tim. 3. 16. Justified in the Spirit i. e. by the power of his Divine Nature which raised him from the dead In the second sense it denotes the third person or subsistence in the glorious and blessed Trinity and to him this word Spirit is attributed sometimes properly in the sence before mentioned as denoting his personality at other times metonymically and then it is put for the effects fruits graces and gifts of the Spirit communicated by him unto men Eph. 5. 11. be ye filled with the Spirit Now the fruits or gifts of the Spirit are either 1. Common and assisting gifts or 2. Special and sanctifying gifts In the last sence and signification it must be taken in this place for as to the common assisting and ministring gifts of the Spirit they are bestowed promiscuously upon one as well as another Such gifts in an excellent degree and large measure are found in the unregenerate and therefore can never amount to a solid evidence of the souls union with Christ but his special sanctifying gifts being the proper effect and consequenâ—… of that Union must needs strongly prove and confirm it In this sense therefore we are to understand the Spirit in this place and by giving the spirit to us we are to understand more than the coming of the spirit upon us the spirit of God is said to come upon men in a transient way for their present assistance in some particular service though in themselves they be unsanctified persons thus the spirit of God came upon Balaam Numb 24. 2. enabling him to prophesie of things to come and although those extraordinary gifts of the spirit be now ceased yet the spirit ceaseth not to give his ordinary assistances unto men both regenerate and unregenerate 1 Cor. 12. 8 9 10 31. compared but whatever gifts he gives to others he is said to be given to dwell and to abide only in believers 1 Cor. 3. 16. know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you an expression denoting both his special propriety in them and gracious familiarity with them there is a great difference betwixt the assisting and the indwelling of the spirit the one is transient the other permanent That is a good rule the Schoolmen give us illa tantum dicuntur inesse quae insunt per modum quietis those things are only said to be in a man which are in him by way of rest and permanency and so the spirit is in believers therefore they are said to live in the spirit Gal. 5. 25.
they carry no grudge except it be against this enemy sin and yet these are the men who are most suspected and charged of disturbing the times they live in Just as the Wolf accused the Lamb which was below him for pudling and defiling the stream But there will be a day when God will clear up the innocency and integrity of his mistaken and abused servants and the world shall see it was not preaching and praying but drinking swearing prophaneness and enmity unto true godliness which disturbs and breaks the tranquillity and quietness of the times mean time let innocency commit it self unto God who will protect and in due time vindicate the same Inference 6. If they that be Christs have crucified the flesh then whatsoever Inference 6. Religion Opinion or Doctrine doth in its own nature countenance and encourage sin is not of Christ the doctrine of Christ every where teacheth mortification the whole stream of the Gospel runs against sin the doctrine it teacheth is holy pure and heavenly it hath no tendency to extol corrupt nature and feed its pride by magnifying its freedom and power or by stamping the merit and dignity of the blood of Christ upon its works and performances it never makes the death of Christ a Cloak to cover sin but an instrument to destroy it and whatsoever doctrine it is which nourishes the pride of nature to the disparagement of grace or incourages licentiousness and fleshly lust is not the doctrine of Christ but a spurious off-spring begotten by Satan upon the corrupt nature of man Inference 7. If mortification be the great business and character of a Christian then that condition is most eligible and desirable by Christians Inference 7. which is least of all exposed to Temptation Prov. 30. 8. Give me neither poverty nor riches but feed me with food convenient that holy judicious man was well aware of the danger lurking in both extreams and how near they border upon deadly temptations and approach the very precipice of ruine that stand upon either ground few Christians have an head strong and steddy enough to stand upon the pinacle of wealth and honour nor is it every one that can grapple with poverty and contempt A mediocrity is the Christians best external security and therefore most desirable and yet how do the corruptions the pride and ignorance of our hearts grasp and covet that condition which only serves to warm and nourish our lusts and make the work of mortification much more difficult 'T is well for us that our wise Father leaves us not to our own choice that he frequently dashes our earthly projects and disappoints our fond expectations If children were left to carve for themselves how often would they cut their own fingers Inference 8. If Mortification be the great business of a Christian then Inference 8. Christian fellowship and society duly managed and improved must needs be of singular use and special advantage to the people of God For thereby we have the friendly help and assistance of many other hands to carry on our great design and help us in our most difficult business if corruption be too hard for us others this way come into our assistance Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness If temptations prevail and over-bear us that we fall under sin 't is a special mercy to have the reproofs and counsels of our brethren who will not suffer sin to rest upon us Levit. 19. 17. Whilst we are sluggish and sleepy others are vigilant and careful for our safety The humility of another reproves and mortifies my pride The activity and liveliness of another awakens and quickens my deadness The prudence and gravity of another detects and cures my levity and vanity The heavenliness and Spirituality of another may be exceeding useful both to reprove and heal the earthliness and sensuality of my heart Two are better than one but wo unto him that is alone The Devil is well aware of this great advantage and therefore strikes with special malice against embodied Christians who are as a well disciplined army whom he therefore more especially endeavours to rout and scatter by persecutions that thereby particular Christians may be deprived of the sweet advantages of mutual society Inference 9. How deeply hath sin fixed its roots in our corrupt nature that it should be the constant work of a Christians whole life to mortifie Inference 9. and destroy it God hath given us many excellent helps his spirit within us variety of ordinances and duties are also appointed as instruments of Mortification And from the very day of Regeneration unto the last moment of dissolution the Christian is daily at work in the use of all sanctified means external and internal yet can never dig up and destroy corruption at the root all his life long The most eminent Christians of longest standing in Religion who have shed Millions of tears for sin and poured out many thousand Prayers for the Mortification of it do after all find the grudgings of their old disease that there is still life and strength in those corruptions which they have given so many wounds unto in duty O the depth and strength of sin which nothing can separate from us but that which separates our souls and bodies And upon that account the day of a believers death is better than the day of his birth Never till then do we put off our armour sheath our sword and cry victory victory 2. Use for Exhortation If they that are Christs have crucified the flesh c. Then as ever we hope to make good our claim to Christ let us give Use 2. all diligence to mortifie sin in vain else are all our pretences unto Union with him This is the great work and discriminating character of a believer And seeing it is the main business of life and great evidence for heaven I shall therefore press you to it by the following Motives and Considerations 1. Motive And first methinks the comfort and sweetness resulting from Mortification should effectually perswade every believer Motive 1. to more diligence about it There is a double sweetness in Mortification one in the nature of the work as it is a duty a sweet Christian duty another as it hath respect to Christ and is evidential of our Union with him In the first consideration there is a wonderful sweetness in Mortification for dost thou not feel a blessed calmness cheariness and tranquillity in thy conscience when thou hast faithfully repelled temptations successfully resisted and overcome thy corruptions Doth not God smile upon thee conscience incourage and approve thee Hast thou not an heaven within thee whilst others feel a kind of hell in the deadly gripes and bitter accusations of their own consciences are covered with shame and filled with horrours But then consider it also as an evidence of the souls