when Christ takes possession of a poor soul he doth apply himself to it not onely in a way of affection wishing well to it not only in a way of consent I do yeild my self unto it not only in a way of consent I do yeild my self unto it not only in a way of union I take this soul as mine and will own it as my own self not onely in a way of promise I will bestow some good upon it but also in a way of unction that is he doth set up himself in this his possession He doth qualifie he doth sanctifie he doth beautifie every roome of the soul with the graces of his blessed Spirit As when the Lord entred into the Temple which Solomon built he then filled the same with his glory 1 King 8. 11. So when Jesus Christ enters into a soul he fills that soul with the glory of his grace with his influence as well as with his presence When the first Adam enters into us he enters as a contagion and as death so when the second Adam enters into us he enters into us as a renovation and life Therefore is Christ said to be formed in us Gal. 4. 19. The Papist talk of the figure of Christs body sticking in the garments c. that 's a vanity but this is a truth that Christ doth forme himself in the soul of a beleever he formes himself in us by conforming us unto himself implanting in us all holy graces which 1. Alter 2. Enable 3. Dispose and incline as if he should say this heart shall love sinne no more it shall be enflamed with love to me this heart shall trust vanity no more it shall trust on me this tongue shall blaspheme no more it shall praise me this person shall be a slaye no more he shall be a servant unto me Behold O soul thou art become mine and I must now adorne thee to be a delightful Mansion for my self therefore we are said to be new creatures and his workmanship and to put on Christ Blindnesse vanity folly pride be gone come in knowledge wisdom soundnesse of judgment truth regard of me and it come in and possess the upper roome of this soul the minde Unwillingness stoutness rebellion hardness hypocrisie be gone come in plyablenesse softnesse tenderness sincerity readiness compliance with my will dependance on my self come in and possess the royal chamber of the soul the will Irregularity vileness inordinatenesse be gone Come in purity order quickness come in and possesse the lower roome of the soul the affections All ye graces of my Spirit be ye set up in the inward rooms and spread and act in the outward rooms of the life in all spiritualnesse of behavior towards God and man c. 3. A sweet gubernation for Christ possesseth the soul as a Lord possesseth his Mansion to do what he pleaseth and to rule after his own will in it and therefore he is called the Lord of his Temple And the housholder who employs and sets every servant his work having first given unto them several talents He must have and hath the command and disposal of the soul As the Centurion said to one servant go and he went do this and he did it come and he came Matth. 8. So saith Christ to the soule which he takes possession of I will have you sometimes to abound and then you must be thankful and sometimes to want and then you must be contented now I will have you to do for me with your graces or with your estates and you must then be ready to do and another time now I will have you to suffer for me in your Name in your comforts in your possessions in your liberties perhaps in your lives and you must then be willing to forsake all for me Sometimes your lusts will be commanding but do not hearken to them sometimes Satan will be tempting but do not yeild to him sometimes your carnal friends will be trying of you but do not regard them you are none of theirs nor none of your own you are my possession and therefore must be only at my disposal 4. A watchful provision when a man takes possession of house or houshold or lands he is thereupon engaged to take care and charge over all He must Till the ground and manure it and mend it and keep it in heart and he must keep and repaire the house if it be sinking and he must maintaine the servants with all necessaries of food and rayment he must look to them when they be well and when they be sick just so doth Christ when he takes possession of a soule he takes upon him the full care of that soul he will be a sufficiency unto it By preserving the graces given unto it By adding sutable degrees and helps of grace for greater and further services By repairing and recovering a fallen or sinking soul There is a rich store-house in Christ for the soul which he possesseth He will give renuing grace and justifying grace and then he will keep that grace given And he will yet adde more grace and help And if the soul be drawn aside and falls he will not lose it he will seek after it he will find it again and recover it again 5. A sure protection when one hath possession it behoves him to keep possession he is to defray all the rents or dues wherewith that possession is charged and he is to answer and take off all claimes and titles made against his right of possession Go to my Master saith the servant to my husband saith the wife So doth Jesus Christ when he enters and takes possession of the soul This soul saith Christ is mine I own it I will provide for it plead for it or against it who will or can I will answer him I will answer for it I will stand 'twixt it all pleas 'twixt it and all claims 'twixt it and all hazards I will take all upon me and as long as I am Christ and as far as my blood will go or my intercession will go or my merits can go or my Spirit can go I will maintain and defend mine own John 17. 12. Those that thou gavest me I have kept and none of them is lost John 10. 27. My sheep hear my voice c. Ver. 28. And I give unto them eternal life neither shall any man pluck them out of my hand Rom. 8. 38. Neither life nor death nor Angels nor principalities 〈◊〉 powers nor things present nor things to come Ver. 39. Nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Rom. 8. 34. Who is he that condemneth It is Christ that died c. As if he should say come who will and do your utmost yet I will be possessour and Saviour still Satan stands out and saith this soul belongs to me I have had possession of it a long time too
and God hath thought it much that we would not come down to open the doors and to accept of the blood of his Sonne We have made our God and Christ to waite upon us with spiritual deliverances Is it not righteous that we should wait upon him for temporal deliverances O that we could stop our mouths and silence and check our impatient and murmuring hearts this day Remember saith God how ye have dealt with my Christ with my Spirit with my Gospel with my Offers of grace and salvation Confesse it and be ashamed and humbled this day that you have dealt thus with your God and with your Saviour It is not that the Lords eare is heavy nor is it that his hand is shortned Isa 59. 1. that he heares not and delivers not all this while But it is to recompence unto us our own wayes Because when he called we would not hear therefore Prov. 1. 24 25. when calamities be upon us we shall call upon him and not be answered Vse 4. The next Use shall be of Exhortation to perswade you to let in Christ and not to close the door against him any longer but as the Apostle spake To day whiles it is called to day hearken to his voice Heb. 3. 7. and to know in the day of your visitation the things which concerne your peace O what a mercy is it for Christ to come and waite upon us Consider 1. Your withstandings of Christ are unspeakably dangerous you lost your soules once by Adams wilfulnesse will you lose them the second time by your own Every refusal of Christ is if mercy relieve us not a new destruction of the soule A contempt of Christ a crucifying of Christ afresh a cruel murdering of our own souls 2. All shall be pardoned if yet you will hearken and open to him mercy can pardon sinnes against mercy and Christ can pardon sins against Christ former refusals are no prejudice to future invitations and offers of grace If we be humbled and they be accepted Acts 3. 17. And now brethren I wote that through ignorancâ— you did it as did also your Rulers Verse 19. Repent ye therefore and be converted that your sins may be blotted out 3. What would a damned soul give for one opportunity more what would a dying man give for one day more what cuts his soul more then his delaying and slighting of Christ Soul-opportunities and Christ-opportunities are precious more worth then all the world mercy is in them grace glory eternity is in them The whole earth hangs on a point and so doth heaven on an inch of opportunity Quest But what must be done Sol. Get 1. Knowledge of your sinful condition and exigences and necessities 2. Knowledge of the worth and singularity of Christ to a sinners condition John 4. 10. If thou knewest the gift of God and who it is that saith unto thee give me drink Thou wouldest have asked of him and he would have given thee living water Vse 5. The last Use shall be of Exhortation and encouragement to distressed and laden Consciences Behold yet Christ stands at thy door and knocks why doest thou not open unto him why art thou afraid of a gracious Saviour why yet holdest thou him at the the door with thy unbeleeving disputes and doubts O that God would set thee at liberty O that God would this day over-power thy heart O that Jesus Christ who hath made all ready to feast and welcome thy drooping heart woâ—ld by his Spirit command off thy fetters command on his strength that thou wouldest open thy doors and give one welcome to thy Saviour He is worthy to come in though thou be not worthy to receive him Once say O blessed Christ the door is open and such as I am is thine if thou wilt have all my heart all is thine welcome O Christ and welcome O blessed Spirit of Christ and welcome thou Covenant of Grace and welcome thou free mercy of God and welcome all the excellencies of Christ and welcome all the Lawes of Christ and welcome all you conditions of Christ Blessed Christ Take the best Roome I have set up thy self and abide in my Judgement as the most excellent Treasure In my will as the most excellent happinesse In my affections as the only love desire joy hope and confidence of my poor soul Thou holdest me at the door thou diddest not stand on my worthinesse nor except against me for my sinfulnesse O deare Christ Take me a poore miserable sinner and make me another an holy and well-pleasing creature I can bring nothing to thee but I will expect all from thee I will trust on thy blood for pardon on thy merits for acceptance on thy Spirit for holinesse on thy compassions for comforts on thy selfe thy selfe alone for salvation on thy faithfulnesse and fulnesse for all And is it so saith Christ and doest thou so saith Christ well be of good cheer thy sinnes are forgiven I will be thou cleane Grace Mercy and Peace enter into this poor soul for ever Rev. 3. 20. Serm. 3. Behold I stand at the doore and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me YOu have heard already out of these words the graâ—iâ—us behaviour of Christ towards sinners viz. his singular readinesse his earnest importunity and his patient expectations to enter into their hearts and save them Behold 〈◊〉 stand at the door and knock I am now to discover the dutiful behaviour of sinners towards Christ If any man heare my words and open the doors I will come into him c. The words you see are expressed in an hypothetical or conditional form If any man c. to note unto us That something must be done on our part as well as something on Christs part though Christ be willing to save a sinner yet he will not save him against his will 'T is true this willingnesse to open unto Christ is not a natural but a supernatural effect it is voluntas mota nay mutata as Austin rightly speaks yet it it must be or else there can be no conversion no salvation of us Againe they are expressed in an indefinite way as well as conditional Not if this or that man but if any man c. To note That there is a latitude a full latitude in the offer of Christ and grace No sinner under the Gospel is excluded by Christ but by himself Although the Application of Christ be definite and particular yet the proclamation is indefinite and general Favours say the Lawyers sunt ampliandi Now the condition of Christs entrance is only this If any man hear my voice and open the doore The hearing answers to his counselling in verse 18. and the opening answers to his knocking in v. 20. Both of them united make up if I mistake not that which we call beleeving which comes by hearing and is in it self the
right side of the bowle and the other upon the left side thereof The golden Candlestick is the Church the seven Lamps are the several graces of it the Olive trees are the abundant supplies of his grace and the seven Pipes the manifold wayes by which Christ deriveth good Now the good which Christ communicates to beleevers is twofold 1. Congruâ—us which respects the militant condition Bonum Honestum 2. Glorious which respects the triumphant condition Bonum Jucundum 1. The congruâ—us good which respects this life is first fundamental in 1. Justification wherein he bestows his blood upon beleevers for the remission of all their sinnes and so to exempt them from condemnation Rev. 1. 5. That loved us and washed us from our sinnes in his own blood And his righteousnesse upon them we are made the righteousnesse of God in him 2 Cor. 5. 21. and so to present them capable and fit for salvation 2. Adoption when he makes them the Sonnes of God Gal. 4. 4. God sent forth his Sonne verse 5. To redeeme us that we might râ—receive the Adoption of Sonnes so that Beleevers by Jesus Christ attaine to the dignity of being the Sonnes of God John 11. 12. And thereupon heirs of God and coheirs with Christ Rom. 8. 17. Their Saviour becomes their brother Heb. 2. 10 to 13. And their God becomes their Father 3. Sanctification wherein he gives fellowship to them in the graces of his Spirit renuing and changing them by the infusion of divine qualities 1 Cor. 6. 17. He that is joyned to the Lord is one Spirit 2 Pet. 1. 4. He makes us partakers of the divine nature As God took of the Spirit in Moses and imparted some of it on the Elders of Israel or as Jonathan who loved David as his own soul 1 Sam. 18. 3. stript himself of the robe that was upon him and gave it to David and his garments even to his sword and to his bow and to his girdle verse 4. So doth Jesus Christ he doth power out of his Spirit upon beleevers imparts not only the garment of righteousnesse to justifie them but also his very Spirit of grace to be a sword and a girdle unto them a sword to slay their sins and a girdle to bind and strengthen them for his service Therefore are beleevers said to have communion in his death Phil. 3. 10. and to be planted in the likenesse of his death and resurrection Rom. 6. 5. 4. Preservation These things will I do unto them and not forsake them As the Sunne gives light and keeps it one hand to give another to hold as Christ himself went on with his own work of redemption never ceasing till he had finished it and ascended to glory so doth he in his work of Beleevers He is the Authour and finisher of faith a spring of eternal life The Authour of it to them that obey him 2. Accidental he kisseth them with a lip of peace salutes them with joy unspeakable seals them with the signet of his own Spirit puts sugar into their wine 2. The glorious good which respects another life is beyond all expression and conception It is called a Kingdom a crown of life a crown of righteousnesse that shall be given 2 Tim. 4. 8. Paradise an exceedingly exceeding weight of glory This also will Christ impart to beleevers He will give them besides all they meet with here of grace of peace of joy of help c. hereafter eternal life and they shall be where he is not only to behold his glory but to be glorified with him they shall enter into their Masters joy Quest 2. What the extent of this communion is 'twixt Christ and beleevers Sol. The question may be understood either of the extent 1. Of number Or 2. of quantity Or 3. of duration and accordingly I shall unfold the question in three particulars 1. The extent of Christs communion with beleevers is for number universal Beleevers are some of them strong Abraham was strong in faith he was the Father of the faithful and some of them are weak I beleeve Lord help my unbelief said the father of the childe some are ripe and well grown others are new born babes and very tender all are included union is as large as opening and communion is as large as union Christ hath communion with them all ye are all one in Christ Jesus Gal. 3. 28. and all of them have communion with Christ The Head hath a conjunction with an influence into the little Toe as well as into the strong Arme and the root in the vertue of it extends to the weakest branch as well as to the strongest Limb of the tree 2. The extent of Christs communion with beleevers is radically and substantially equal for quantity I confesse in respect of degrees for some part of this communion and in respect of some acts and in respect of some feeling or sense the communion is unequal and different for some have a greater measure of holinesse of strength of joy of evidence then others have but yet the radical and substantial part of this communion is equal and alike A full Reconciliation Redemption Sanctification Remission Christ is alike Redeemer to all beleevers and their Justification and Adoption are alike and the seed of Sanctification is alike and the frâ—ition of God in glory essentially considered is alike Though one star exceeds another in magnitude yet both are alike seated in the heavenly Orb and though one member be larger in the body then another yet every one hath an equal conjunction with the head Christ doth not clasp beleevers with a different spirit nor do they clasp Christ with a different faith his relation to them is one for the nature of it and their love to him is all one for the truth of it 3. The extent of Christs communion with beleevers in respect of duration is eternal or is continued to eternity It admits of no intercision in this life nor of any cessation in that other life for Christ hath an infinite goodnesse to communicate to them which they cannot take in but by an infinitenesse of time His treasures can never be spent upon them He hath glory for them to an eternity and they have a love to bestow upon him which will spend it self and yet last for ever and ever Quest 3. Why hath Christ such a communion with Beleevers Sol. The Reasons may be these 1. Communication is the principal end of all about Christ it is the end of his union the end of his offices and the end of his works 1. It is the end of all his unions There is a twofold union One is personal the union of natures in his person and that was for this end viz. to make him a â—it and able Mediator and Redeemer for us Vnto us a childe is born unto us a Son is given Isaiah 9. Another is mystical the union of himself with beleevers as an head with his members and this is for
we may dispute of a fitnesse for union yet assuredly there must be a fitnesse for communion with Christ for communion implies a state of fitnesse Four things ever precede the state of communion 1. Contrition of heart A broken heart and a broken Christ will live together but an hardned heart and a gracious Christ cannot An heart meerly humbled is a legal heart that is fit for the Law to deal with A broken heart is a Gospel heart fit for Christ to have communion with Isaiah 66. 2. I will look to him who is of a contrite Spirit Isa 57. 15. I dwell in the high and holy place with him also that is of a contrite spirit to revive the heart of the contrite ones Isaiah 62. 1. The Lord hath anointed me and sent me to bind up the broken hearted Matth. 12. 20. A bruised reed he shall not break This is the heart which Christ invites to come to him and promiseth to give it ease and rest Mat. 11. 28. This is the heart that Christ 1. Pitieth 2. Inviteth 3. Cherisheth 4. Delighteth in 5. Bindeth up 2. Poverty of spirit A poore Christian and a rich Christ they have fellowship but a full Christian a proud Christian and a full and a lowly Christ have none an empty vessel is fit to be brought to the fountaine to be filled Luke 1. 53. He fills the hungry with good things but the rich he sends empty away This heart 1. Needeth 2. Prizeth 3. Seeketh 4. Relieth 5. Waiteth 6. Findeth Christ When the great feast was made the communion was not 'twixt the great ones the rich ones and Christ but 'twixt the blind and maimed and poore and Christ They would not come but these would This is the heart that Christ seeketh 2. Esteemeth 3. Converseth with 4. Imparteth himself unto He who holds communion with his own worth will hold no communion with Christs worthinesse If you can live without Christ you will dwell without Christ The rivers runne not upon the mountaines the lofty mountaines they runne in the low and humble valleys Christ holds communion with none but such as see their need of him and are content to be altogether beholding unto him for all their supplies 3. Discommunion with sinne Naturally every man is engaged to his â—usts And therefore the Scripture calls sinne an husband and a Lord and a lover and the sinner is said to make a covenant and an agreement with it I will give unto you so much proâ—â—t and so much delight saith sinne and I will give unto thee all my heart and love and strength and service saith the sinner But this communion must be broken up or else be confident you have no communion with Christ Psal 45. 10. Forget thine own people and thy Fathers house Ver. 11. So shall the King greatly desire thy beauty c. There is such a contrariety 'twixt these two objects Sinne and Christ and there is such an impossibily of inclination in the heart to embrace and converse with these two at once that of necessity you must as Christ spake of the world and of God either hate the one and love the other or else hold to the one and dâ—spise the â—ther Mat. 6. 24. Christ did lie in a Manger but never lived in a dunghil Communion the center of it is love and therefore it is shadowed by Solomons chariâ—t the midst whereof was paved with love Cant. 3. 10. your communion is where your love is but you cannot hold Christ and sinne in the same affection Mezentius the tyrant tyed a dead body and a living man together This was a distructive torment it was not a communicating favour They might die together but not live c. An heart dead in the love of sinne and a Christ the authour of life there can be no comfortable nay nor real Communion 'twixt them I have read of a diseased person who was in danger to lose his fight and his Physician prescribed Theotinus him to take heed of some leud courses What said he cannot I enjoy my sight and my delight too why then vale lumen Amicum I fear it is thus with too many Communion with Christ is sweet but may I not enjoy this and the world too now the young man goes away then vale lumen amicum And may I not continue my delight in sin and a delightful communion with Christ why then farewel Christ 4. Insitien or Insplantation into Christ for communion ever supposeth a relation As difference so distance too is opposite to communion If you cut off a limb from the tree the root hath no further communion with it because union ceaseth which is the foundation of communion If you put a stick upon the tree it receives no influence at all from the root because it is onely a naked opposition without any union at all But if you graft a science on a stock this will grow this receives sap and life because here is an union And so it is 'twixt Christ and us there must be a relation 'twixt him and you an union 'twixt him and you or else a communion is impossible Paul therefore desires first to be found in him and then he strives to finde something from him It is in Phil. 3. 8. That I may winne Christ Verse 9. And be found in him And then follows verse 10. That I may know him and the power of his resurrection and the fellowship of his sufferring 2. By the formal concâ—mitanâ—s There are foure properties of a Christ and a soul-communion 1. It is spiritual In Exod. 26. 6. you read of one Tabernacle and of several curtaines which were coupled together with taches and those taches were all of gold The communion wâ—th Christ and his with us as it is mâ—st high so it is most precious and the most precious communion is that which is most holy and spiritual It is a precious blâ—â—d which Christ imparts in communion it is a precious love c. They are precious fruits of his spirit c. They are spiritual blessings in heavenly places c. And è contra they are precious and spiritual things which Christ looks for from you Not a carnal but a spiritual love to him Not common or dead but living and spiritual sacrifices and services spiritual praying spiritual reading c. This communion is holy 1. Causally because wrought by the holy Spirit 2. Objectively It is between an holy Christ and an holy people 3. Vertually the effects and fruits of either side are holy 4. Actually Christ holds communion with us through holy Ordinances and we with him by holy duties 2. It is a close and immediate communion my meaning is that nothing lies between the heart and Christ They say of the love of friendship it is the knitting of soul with soule so that the soule loving lives in the soule loved If a stone lies twixt the sience and the stock there is no communion And truly so it is in this