you find yonr Hopes sinking then look to your Faith for the fault lies there raise that and Hope will quickly recover it self By often proving and examining our selves about our Interest in Christ we come to know it more perfectly to be assured of it Want of Assurance doth come from the want of Light in the Understanding hence that Phrase Col. 2. 2. The full assurance of understanding When we have intire satisfaction in our Judgment and Understandings that things are so and so we know that Christ is in us of a truth We had need make good proof of this for all depends upon it It is a Truth Saints are apt to question when a good Work is begun in them which they and others take to be Conversion and which indeed is so yet the Devil labours to persuade them otherwise puts in many Exceptions Tho he knows he cannot overthrow their state yet such is his Malice he would rob them of the comfort of it and hide it from them if he can He seeks to blind the minds of men to keep out the Light of the Gospel from shining in upon us and when it doth shine in he raises all the Mists and Fogs he can to obscure it he would fain turn day into night and draw a Cloud over that Day-star that is risen in our hearts and therefore we had need have recourse to Christ within us We should often have recourse to Christ within us look well upon him and consider him comparing Christ in our hearts with Christ in the Word for we may take a false Christ into our hearts an Idol instead of the true Christ as the Galatians chap. 1. 6. They had another Gospel quite different from what Paul preached to them There was no such Christ no such Gospel as they fancied to themselves They had a wrong notion of things thought they must join something to Christ did not stick to say Unless they were circumcised they could not be saved Christ himself could not save them without Circumcision We should examine our selves about this Whether our sole dependance be upon Christ or whether we join any thing with him in Justification piecing up a Righteousness partly from Christ and partly from our selves I am not against Works of Holiness and Gospel-Obedience but if we do not warily and wisely distinguish between Faith as Justifying and Faith as it orders and governs the Life according to the Rule of Gospel-Obedience we shall run into endless Disputes and never understand one another Therefore I say let us consider whether or no we rely upon Christ and his Righteousness for our Justification in the sight of God We should examine the Principle by which we are carried out to holiness of life afterward We may know this by searching our hearts and putting close Questions to our selves Whether our whole Trust and Confidence be reposed in him alone Whether we desire to be found in him not having on our own righteousness If we are clear in this and can say from the bottom of our hearts None but Christ None but Christ is the stay and prop of our Souls we have nothing else to trust in or rely upon then all our Hope of Eternal Life must needs flow from him and be grounded upon him only Here we fix and are immoveable from the Hope of the Gospel all our days Secondly By imploring the help of the Spirit to shew us those things of Christ which we read and hear from the Word Without this all our Reasonings and Considerations of Gospel Mysteries will come to little we shall not have one right thought of him We are not sufficient of our selves as of our selves to think a good thought 2 Cor. 3. 5. As of our selves i. e. not by our own Wit Parts and Learning He speaks this chiefly of Ministers And if They stand in need of help from God to guide their Thoughts and Meditations of Christ certainly private Christians do The Spirit shall teach you all things Joh. 14. 26. He will guide you into all truth John 16. 13. He shall receive of mine and shew it unto you v. 15. And therefore when you set your selves to think of any Gospel-Truth be sure you look up to God to enlighten you and to give you good Understanding of that Truth as it is in Jesus or else all your Reading Hearing Studying Discourse and Thinking will come to nothing The Help of the Spirit lies in Two Things 1. In Teaching 2. In Testifying 1. In Teaching The Teaching of the Spirit and the Testimony of the Spirit are Two Things We are Taught that we may Believe but we are sealed after we believe Ephes. 1. 13. For the Spirit bears witness not only to the Truth of the Word but to the Truth of a Work of Grace in our hearts and that must be wrought before the Spirit can witness to it and therefore Sealing comes after Anointing and is distinguished from it 2 Cor. 1. 21 22. He that anoints us is God who also hath sealed us and given us the earnest of the Spirit in our hearts Who also hath sealed us he speaks of it as a distinct thing as a further work of God upon the Soul first Anointing then also Sealing giving us the Earnest There seems to be some difference between these Two Phrases Sealing and giving Earnest who also hath Sealed us and given us the Earnest of his Spirit in our hearts Sealing implies bare Assurance but the Earnest so assures us as to put part of the Inheritance into our hand An Earnest is something in hand but Sealing is a demonstrative Evidence of the Truth and Certainty of a Thing to the Understanding only 't is all Intellectual I shall first shew you How we are led to the Knowledge of Christ in us by the Teaching of the Spirit and then shew How we are confirmed in that Knowledg by the Testimony of the Spirit and both in order to the raising and strengthning our Hope 1. The Spirit shews us Christ within formed in our hearts then teaches us to argue from Christ within us Consider that Scripture Rom. 8. from 10. to 17. and see what work Paul makes of it how he argues from Christ within If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness If the Spirit be in you then you are assured of the resurrection of the body If the Spirit of Christ be in you then you are led by the Spirit then you know that you are the children of God and if children then heirs joint-heirs with Christ that we may be glorified together So you see he argues up to a lively Hope of Glory as if he had said All this doth naturally follow from Christ being in you He that hath the Son hath life 1 Joh. 5. 12. Believers may have Christ and may have life in him and by him and yet not know that they have it These things have I written to you v.
not but there may be matter of doubt among the Saints in heaven it self whether they be real Saints or no. 'T is the weakness and imperfection of things that casts them under a suspicion but when they shine out in their full beauty and glory there is no room for any objection Does any man question whether the Sun be risen at Noon-day If perfect Day will not pass for Day then there is no difference between Day and Night Light and Darkness must be all one 'T is not a right way to a setled peace of Conscience that some take who instead of an humble application to free Grace for the Pardon of sin do apply themselves to their own goods works considering how holy they have been how holy they are how holy they intend to be and all this in order to their Justification at last 't is a hard matter to keep men humble under such thoughts they will be glorying in the flesh and think themselves something when they are nothing To look for Justification by our own Holiness will prove an ineffectual motive unto Holiness either they are discouraged from the visible imperfection of their Holiness or else they grow remiss in it thinking that any thing will serve to justifie them since perfect Righteousness is not required such as they have must serve the turn rather then fail of eternal life any thing will do under the umbrage of it may be but a pretended sincerity a good meaning must answer for a bad life and on they go in their wonted evil course all is but imperfection and weakness and the Covenant of Grace not requiring perfection will bear with that and pass it by I confess there is Grace enough in the Gospel to Pardon all your sins but whether the best of you have good works enough to justifie your Persons you had best see to that I dare appeal to all your Consciences in point of experience whether you do not find your selves growing more holy and conscientiously strict in your walking with God under an humble dependance upon the Free Grace of God in Christ Jesus for the Pardon of all your sins than ever you did under your greatest endeavours to save your selves by your own works The Grace of God teaches to deny all ungodliness and nothing will effectually do it but that The great question among us this day about Justification is Whether our Good Works and Evangelical Righteousness have not some place in our Justification as con-causes or social causes having some partial influence at least that way I would propound two Expedients for Peace 1. Since the main point of difference is about the use of our Good Works at the day of Judgment when we shall be sententially justified or pronounced just by God I would have the decision of this left to that day for I fear we are not likely to agree sooner Then 't will appear that evidences of Faith are no cause of the Justification of our persons in the sight of God That will be resolved into pure Faith resting upon Christ for Righteousness and life 2. Since we cannot agree in the nature use and proper ends of Evangelical Righteousness let us more strictly intend the thing it self and labour every one of us to be more Evangelically holy and righteous in our lives and conversations Did we live more by Faith in Christ Jesus we should quickly see how all good works rise out of that Faith by which all true Believers are already justified All that An inomianism that the Orthodox Preachers of Free Grace are falsly charged with lies here Because they maintain and I hope ever will maintain that the first thing a convinced sinner is to eye in his turning to God is the Free Grace and Mercy of God in Christ for the Pardon of Sin Evangelical Conviction leads him to a reliance upon Christ in some degree of Saving Faith for the pardon of all his Sins and this Faith begets in him a secret hope of Pardon and is the spring of all after Sanctification viz. of Mortification of Sin of Repentance of all new Obedience Let this be remembred as the main thing we contend about that we begin our Religion at the Grace of God and not think to ground our Faith in Christ upon any legal preparations or works of our own We ought not to hold a convinced sinner one moment under Legal Terrors without making an offer of Grace in Christ to him I see not what should hinder a sinner under the height of Legal Conviction from hanging himself as Judas did I am sure a thorough Legal Conviction of Sin will sink any man into utter despair if Faith in Christ come not in immediately to his relief Indeed those who are but half convinced by the Law and know not the strict Spiritual sense of it may betake themselves to their works and duties and think to save themselves that way but this is so vain a thought I will not spend time to confute it you who have lived so long under the Light of the Gospel can answer that your selves Besides Pure Legal Convictions have a greater tendency to Despair than to Faith they naturally work despair but 't is the work of God a supernatural work of his Spirit that any under such Convictions are made to believe in Christ. The Conviction becomes Evangelical in all who believe and it is Faith makes it so Evangelical Conviction includes Legal Faith indeed pointing to Christ abates something of the Terror of the Law and by a clearer Gospel-light expounds the law into its true sense and meaning which no natural man can gather from the bare Letter of the Law and thus Faith by the Law lets us further into the knowledge of sin than the Law alone without the Gospel could ever do And this is that Faith we preach as the beginning of all true Conversion and the only spring of all true Holiness We cannot begin to lead a holy life till we first look unto Christ by Faith for the pardon of sin CHRIST THE Great Redeemer of Body and Soul 1 COR. VI. 20. For ye are bought with a price therefore glorifie God in your body and in your spirit which are God's CHAP. I. FOR ye are bought with a price c. i. e. with the Price of the Blood of Christ who has redeemed us to himself and purchased an everlasting Right in and Dominion over our bodies and souls therefore glorifie God in your body and in your spirit which are God's Or thus Obs. The absolute Dominion that God has over us and the special right that he hath in us and to us not only as our Creator but as our Redeemer lays a strong Obligation upon us to glorifie God in our body and in our Spirit which are his 'T is fit that man should have the use of his own things what he has bought and paid for we stand much upon our Property would not have that invaded meum tuum
God's Justice would not permit that man should be received into favour and freed from that misery he had brought upon himself 'till a sufficient Price was paid for his ransom nothing but the Blood of Christ could quench that flaming Sword of God's just Anger that kept man when cast out of Paradise from the Tree of Life So that the right that God recovered was for the good of man a right to shew Mercy to the worst of Penitent sinners without any reflection upon his Justice That he might be just and the justifier of him that believeth in Jesus Rom. 3. 26. That a Holy God should justifie a sinful man is the greatest Mystery that ever the World heard of but God who works wonders hath in his infinite Wisdom Job 28. 23. glorified his Justice and Mercy both in our Salvation by Christ. God had a special right by Election in all his chosen Ones but foreseeing the fall of his Elect he provides for their Redemption in case of Transgression Election was unto Eternal Life but sin intervening between Election and Salvation threatens Eternal Death puts such a rub in the way which must be removed or else the Elect themselves could not be Saved therefore that Election might stand and obtain its end Rom. 11. 7. God provides for our Redemption laies help upon one that is Mighty we were chosen in him in whom we have redemption Eph. 1. 4 7. God had an Eye to Christ in our Election 't is that makes it sure What wonderful difficulties does Election meet with enough if it were possible to hinder the Salvation even of the Elect Mat. 24. 24. But Christ has secured them John 10. â—8 I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand The end of our Redemption was not to rescue us quite out of the hand of God to take us out of his power for that cannot be but to let us into his Love to reconcile us to him to bring us to a nearer conjunction with him than ever John 17. 21. That which moved God to Redeem us was his Love and Pity Isa. 63. 9. CHAP. IV. Seventhly How by tbe Law of Redemption the Redeemed pass over Body and Soul into the possession of the Redeemer LAstly The relation that Christ hath to and the interest and propriety that he hath in all Believers as their Redeemer obliges them in Reason Justice Equity and Conscience to Dedicate and Devote themselves all that they are and have to his Service to Glorifie God in their Body and Spirit which are God's All the Persons of the Trinity have a special Interest in the Persons of all true Believers 1. God the Father Their Body and Spirit are God's says the Text they are Redeemed unto God Rev. 5 9. 2. God the Son as they are Members of Christ 1 Cor. 6. 15. 3. God the Holy Ghost as they are the Temples of the Holy Ghost 1 Cor. 6. 19. 1 Cor. 3. 6. Eph. 2. 21. 2 Cor. 6. 16. The Spiritual House of God 1 Pet. 2. 5. If any man defile the temple of God him shall God destroy 1 Cor. 3. 17. for the temple of God is holy which temple ye are Redemption fixing such a right and propriety in the Redeemer over the Redeemed must necessarily imply obedience and subjection on our part Ye are not your own How shall we live any longer in sin Rom. 6. 2. Being made free from sin we should become servants of righteousness v. 18. Believers are not sui juris to live as they list Rom. 14. 7 8 9. 1 Pet. 4. 2. For me to live is Christ Phil. 1. 21. My business is to serve him not to comply with the lusts of men 1 Cor. 7. 23. What to Glorifie God in our body viz. When in all our outward actions we govern our selves by the law of Christ following the rule of his word and the guidance of his Spirit The Body is for the Lord who is our Head to govern our bodies in all their motions Christ is the Saviviour of the body and will raise it up to eternal life Rom. 6. 5. and make it conformable to his glorious body Our Bodies are the Members of Christ and as such they ought to subject themselves to the command of the Soul under Christ mortifying the deeds of the Body through the Spirit Rom. 8. 13. The whole man is the temple of the Lord 1 Cor. 3. 16. Our Bodies are as it were the Porch of this temple therefore we should not touch any unclean thing 2 Cor. 6. 16 17. lest we grieve the Spirit of God who dwells in us The Sanctification and Holiness of the Body is opposed to any outward pollution of it by which we do defile and dishonour the Body 1 Thes. 4. 3 4 5. If Christ has such an undoubted right to your Bodies as they are his members and temples of the Holy-Ghost then be sure you keep them holy and undefiled I need not exhort you to flee Fornication you are all convinced of the evil of that but the outward Attire I will not say of whom Prov. 7. 10. lest I put some to the blush does not become serious Worshippers of the true God a more grave sober modest Apparel would convincingly testify to others the due respect and reverence you have for the holy Spirit dwelling in you your Bodies are the temples of the Holy-Ghost do not then prophane these temples by antick exotick dresses the sure emblems of a vain mind such plumes and wethercocks as some wear upon their heads become not the Pinacle of these Temples of the Holy-Ghost Therefore if there be any fellowship of the Spirit cloathe your selves as women professing Godliness and that I may apply this to both Sexes 1 Cor. 11. 14. I must tell you it argues a very Effeminate age to see so many men's head thatch'd with Womens hair what may be brought by some as an argument in point of health for the cutting of their own Hair will never justifie what is put on by most in the room of it When you have trickt up your selves according to the Mode and Fashion of the world before you go forth to be seen of others put this question to your selves Is this to Glorifie God in my body or will it not rather open the mouths of many to blaspheme that profession of Godliness that I have taken up Answer it to your Consciences if you can He that does not keep his body in a due subjection to the Spirit of Grace will never keep his heart long in a right frame What to Glorifie God in our Spirit To serve God only with our bodies is Hypocrisy it must be with Body and Spirit else our service is not reasonable service Rom. 12. 1. If our minds are not pure in the sight of God and our outward profession answerable thereunto in the sight of men Paul sets forth this inward service Rom. 1. 9. God is my
witness whom I serve with my spirit in the gospel of his Son and with a pure conscience 2 Tim. 1. 3. void of offence towards God Acts 24. 16. In simplicity and godly sincerity 2 Cor. 1. 12. When with our minds we serve the law of God Rom. 7. 25. God is a Spirit and will be Worshipped in spirit and truth You have reason to enure your selves to this Spiritual worship because ere long you will be all Spirit when you have laid down these earthly tabernacles I mean it is the will of God that the Souls of men should after death live a while out of the body in a separate state till the Resurrection conversing with an innumerable company of Angels and Spirits of just men made perfect Though Believers now are Spiritually joined to the general Assembly of the First-born and in the apprehensions of their Faith do rejoyce in that relation they stand in to the Church-triumphant yet after death they will have actual communion with those blessed Spirits above though we cannot so clearly apprehend what this happy Paradisical state is after death yet those who are spiritually minded conceive so much of it by Faith as makes them long to be dissolved and to be with Christ they grow weary of all earthly converses waiting till their change comes that they may enter into rest from all their Labours and from that hard travel of Soul which they cannot be freed from till their warfare be fully accomplish'd then they put off their Armour as more than Conquerors and sit down in an everlasting Peace with palms in their hands and crowns upon their heads triumphing in the Grace of Christ to all Eternity Could we look through the dark Entry of the Grace into Eternity lifting up our heads within the Vail we should see a Glorious Light that would dazzle our eyes we should have a stronger taste of the powers of the world to come The wiser sort of Heathens were not without some thoughts of a future happy estate they did praesentire in posterum They had some bodings in their minds of some great good or evil that should befal them after death What a shame is it for Christians to be so little affected with the future eternal state of their Immortal Souls Believers while they are in this world are joyned to the Lord in one Spirit i. e. in one spiritual body or in the same spiritual nature with Christ Heb. 2. 11. We live the life of Christ the Head and the Members being acted by the same Spirit Christians have not every one a diverse spirit as every man hath a divers Soul numerically distinct from the Soul of another man but as all Members of the Body have the same Soul though each of them divers operations Rom. 12. 4. so we have all of us one and the same Spirit though the operations of it be divers 1 Cor. 12. 4 13. Therefore if there be any fellowship of the Spirit let us glorifie God in our bodies and in our spirits which are God's CHRIST The ONLY MEDIATOR OF THE NEW COVENANT HEB. XII 24. And to Jesus the Mediator of the New Covenant BEfore I speak to the Words of the Text I shall premise Two Things 1. Compare the Covenant of Grace with the Covenant of Works shewing in what they agree and in what they differ 2. Compare the New Covenant with the Mount Sinai-Covenant CHAP. I. Christ the ONLY Mediator c. FIRST I shall Compare the Covenant of Works with the Covenant of Grace in sundry particulars 1. The Covenant of Grace frees a Sinner from two things which by the Covenant of Works are in force against him 1. From the Curse 2. From perfect Obedience as a Condition of life to be performed by man himself My meaning is That the Covenant of Grace does not take away the Condition of perfect obedience but only the Performance of it by us It is enough that Christ hath performed it for us by whose Obedience we are made Righteous 2. The Covenant of Grace is so far a friend to the Covenant of Works or rather to the Good Works commanded by that Covenant that it takes in all the moral Duties of that Covenant they are as much our Duty now under the Gospel as they were under the Law and our coming short in any of them is as much our sin now as then we ought as much to strive against it nay which is more than could be expected under the Law we are called to repent of it The Law neither gave Grace to repent neither did it admit of any Repentance You see how little countenance the Covenant of Grace rightly understood gives to Licentiousness how much it promotes Holiness even the perfection of Holiness For when all the Grace of that Covenant is given forth it will issue in Perfection then the Saints will be perfect The reason why under the Gospel imperfect Obedience is accepted is not because the Imperfections of it are approved but because they are pardoned and covered 3. The Covenant of Works shews what man must do to be justified The Covenant of Grace what a justified man ought to do how he should carry himself ever after towards God Holiness of life by the Covenant of Works went before Justification as the procuring meritorious cause of it but according to the Covenant of Grace it is the consequent or effect of Justification 4. The Covenant of Grace in the application of it to us begins in the pardon of sin No Grace reaches us till pardoning Grace begins with us we are under a curse till then concluded or shut up under wrath but pardoning Mercy opens the door for all manner of Mercies to enter in turns the whole stream and course of God's Grace towards us Blessed is the man whose transgression is forgiven c. Psalm 32. 1. This leads the way to all other blessings 5. In the Covenant of Grace God declares what he will be to us and do for us and also what he will enable us to be to him and to do for his Glory his free Grace undertakes both Parts of the Covenant 6. The Covenant of Grace presupposes full satisfaction made by Christ for all our sins against the Covenant of Works else God would not be just in justifying a Believer Rom. 3. 25 26. 7. The Covenant of Grace finds nothing in man to commed him to God but what it brings along with it To suppose any preparatory qualifications conditions causes or motives to make way for us into the favour of God does quite overthrow the nature of free Grace and take off greatly from the glory of it 1. None can have an interest in the Covenant of Grace or be said in a Gospel sence to be in Covenant in whom the essential parts of the Covenant are not already in some measure fulfilled viz. To have the Law written in their heart to have a right Spirit put into us to own God for our God to delight in
bear him out in this act then certainly we may safely rely upon this precious Blood for our Justification That which Justifies God in his act of Justifying a Believing sinner must needs be a sufficient cause of our Justification else it could not justifie God in his Justifying act there would be no equitable reason for it besides to say that the Blood of Christ is the only procuring Meritorious cause of our Justification i. e. of the acceptance of out Persons and Performances This is truth but not all the truth belonging to Justification For my next Query is What is it that gives us an interest in the Blood of Christ in the satisfaction he hath made for sin Here nothing must come in as instrumentally necessary to our receiving and applying Christ but Faith only Repentance and new Obedience are the effects of the Faith either they are the effects of Faith or of Unbelief None will say the latter then they must necessarily flow from the real interest that Faith gives us in Christ if not I don't see how we can attain to them At this rate they must be done in our own strength not in Christ's for being conditions as some say of our interest in Christ they must be performed before we can have an interest in him It is an excellent Note of Calvin in his Commentaries upon Rom. 8. 30. Whom he did predestinate them he called and whom he called them he justified c. Scimus enim ubi de salute agitur libenter homines à seipsis incipere fingeréque sibi praeparationes quibus Dei gratiam antevertant i. e. 'T is natural for men in the business of Salvation to begin at themselves fancying some preparatory Works by which they may prevent the Grace of God and do something for themselves in their own strength that may fit and qualifie them for an interest in Christ. In this rotten Principle do many begin their Religion which corrupts their minds ever after from the simplicity that is in Christ and puts them upon seeking Justification Not by Faith but as it were by the works of the law Rom. 9. 32. Supposing something in themselves to be the first cause of their acceptance with God I wish all who call themselves Calvinists would read that place and seriously consider the sense of that Holy man in this main point of our Religion Some through mistake have counted Luther an Antinomian but none call Calvin so 'T is good to be zealous in promoting practical Holiness and Gospel-Obedience but let us be sure it be Gospel-Obedience flowing from a principle of Faith in Christ Jesus For to Preach up Holiness from any other Principle then that of Faith in our Lord Jesus Christ is not to Preach like Ministers of the New Testament Faith only is required in Justification rather than to it I so phrase it because they are simultaneus Repentance and New Obedience do follow Faith let them be kept in their due place and be allowed no causal concurrence unto our Justification and we shall avoid all confusion else there will be a fundamental difference between us while some hold that Faith only gives us an interest in Christ others that Repentance and New Obedience do equally with Faith give us an interest in Christ. Some carry it as if the end of Christ's coming into the world was only to set up a New Covenant of Works upon milder and easier terms of sincere imperfect Obedience which all men are to be exhorted to and urged to the performance of upon a supposed general sufficient Grace purchased by Christ enabling all men who do not wilfully refuse to come up to the terms of this New Covenant This Opinion hath many ill consequences in it viz. Of a General Redemption taking away Original sin restoring man to a freedom of will in doing good setting him upon his own legs again to stand or fall as he comes up to or falls short of the terms of this New conditional Covenant So that all is resolved into mans own power and will all being now put into an equal capacity of Salvation by Christ and having said this they have done with Christ have all in their own hands may set up for themselves and love to be put upon duty as persons sufficiently furnished for it already But notwithstanding this specious new scheme of rational Divinity as some call it I must in faithfulness to God to my own Conscience and the Souls of them that hear me tell you plainly That they who trust in a general Redemption will fall short of their particular Salvation upon the Principles that those Universalists go upon We are all by nature dead in trespasses and sins reprobate to every good Word and Work and shall so remain till we do by a particular personal act of our own Faith come to Christ for life that we may be quickned by his Spirit and made alive unto Righteousness We must have life before we can live or put forth any vital operations we must be first quickned by Christ the great quickning Spirit before we can live to God or do any thing that is Spiritually good 'T is Faith that unites us to Christ which is the gift of God to some for all men have not Faith and till this Faith comes by hearing the Gospel we are dead in sin Christ came not only as a Lawgiver to prescribe rules of living to dead sinners but to create in us a principle of life to give us strength to perform what he requires of us as new Creatures created in Christ Jesus unto good Works All our own endeavours after Holiness while we are out of Christ will prove ineffectual we must be first engrafted into the true Olive-Tree deriving all our fruitfulness from the root that bears us else we shall quickly wither away and come to nothing No acceptable service ever was or can be done by man till Faith brings us to Christ without whom we can do nothing when Faith comes life comes strength comes a Spiritual ability to do the will of God in some measure And as this Faith increases by the daily exercise of it so we increase in Spiritual strength perfecting Holiness more and more in the fear of God Let no man think to be made perfect in the flesh Christ came not to reform corrupt Nature but to destroy it and utterly to extirpate it the old man will never learn to lead a new life die he must and be Crucified he must be put off that we may put on the New man which after God is created in Righteousness and true Holiness Eph. 4. 24. This is the only way to true Holiness here and to Eternal Happiness hereafter To as many as the Lord our God shall effectually call to this Faith to them and to them only doth the promise of Salvation by Christ belong 'T is the command of Christ that all should Believe on him they that do and they only shall be saved by him
stands for little with such men who resolve to believe themselves leaning in all things to their own understandings And under that Spiritual slumber I must leave them till it pleases God to awaken them As for those who make previous Conditions performed by themselves the ground of their Faith in Christ for Pardon not daring to trust in Christ for Salvation 'till they have first prepared themselves by such doings of their own as may give them a right and title to it and encourage them to trust in Christ for that Salvation whereas I conceive the bare offer and tender of Grace made to sinners in the Gospel is sufficient to give them a right and title to it who thankfully accept the offer though they come without Money have no Righteousness of their own to make way for them coming as they are in their nakedness and Poverty casting themselves upon Christ for all looking for acceptance only in the Beloved Besides to require such preparatory works before believing I mean before we close in with Christ by an act of justifying-Faith is to put natural men upon supernatural acts which they have no strength to perform and doth suppose that in their natural state they may be brought to true holiness may reform their lives and attain to some degree of Sanctification before their hearts are changed and purified by Faith There must be a change of state before there can be a change of life in a real turning to God by a sincere obedience In Preaching the Gospel we exhort and press our Hearers to holiness not as if we thought to bring them to it while in their natural state but because there is a converting Power in the Gospel to make them new Creatures that must be first done before any acceptable obedience can be performed 'T is Faith that unites us to Christ and being so united all principles and habits of holiness are infused which the Spirit of Christ dwelling in us draws into act upon all occasions Some carry it as if all holy dispositions and inclinations were acquired by our own endeavours But as original Corruption was propagated by our descent from the first Adam so the first seeds and principles of true holiness are propagated by our descent from the second Adam in our new birth Let us not think to become holy any other way than by Faith in Christ in whom we are sanctified and by whose Spirit the Saints are stirred up and quickned to all those duties that tend to the perfecting of holiness in them Christ is the root that bears us our fruit is found in him all our springs are in him without me says Christ you can do nothing we shall be sorry doers of Righteousness if we set about it in our own strength therefore I conclude we must begin our Religion with Faith in Christ and Pray that we may be led by his Spicit in all ways of holiness to our lives end I see no ground in all the new Testament to press and exhort Sinners to humiliation repentance and reformation of life from any other motive than that of Gospel Grace which must be received and taken in in some degree of Saving-faith before we can heartily set about the foresaid duties and this is all I contend for This reception of or faith in Christ must go before all things that are afterwards to be received from Christ That which leads many into a mistake in this matter it their putting too great a difference between saving Evangelical Conviction of sin and true saving-Faith as if such a Conviction of our lost undone state by nature were but a preparative to saving-Faith whereas it is an essential part of justifying-Faith to convince us of sin from which we are justified by Christ they are always concomitant and cannot be separated in any act of saving-Faith we put forth upon Christ What is Faith but a Conviction of sin and righteousness shewing us our sins that we may seek after righteousness in Christ As for legal Conviction and repentance that is but a common work As God pleases to awaken natural Conscience by setting home the threats and terrors of the Law this may or may not be previous to Conversion and is wrought in whom and in what degree God pleases Some lie in a spiritual slumber all their days without any legal touch upon their Consciences are fast asleep 'till they awake in Hell which is full of legal Convictions Sometimes God reserves the whole of Conviction for saving-Faith he lets in a sense of sin and of the remedy at once and this Faith may first shew it self in some more in an humbling Conviction of sin than in the comfortable application of Christ's righteousness that may come afterwards when Faith has done its humbling work under which there is a secret looking unto Christ tho not with that comfortable sense of our interest in him as we are made afterwards to understand What I urge is this We must begin our Religion with Faith in Christ which never fails to produce repentance and new obedience but how to attain to any degree of either before we are in Christ is to me unconceiveable They who so much contend for these Preparatives do run upon Rocks and will be forced to deny such fundamental Points of the Protestant Religion which I am persuaded they will be ashamed to disown when closely put to it many things are required of those who are in Covenant that are not required as Conditions of our first entring into Covenant We must not think to bring any Grace to the Covenant but must fetch all Grace from the Covenant even Faith it self a power to believe being the first thing promised in the Covenant and by our passive reception of this first Grace a spiritual Principle of life is let into the Soul from whence flow all holy and spiritual actions Qua facultates Animae in calescunt vivificantur potentes fiunt in ordine Spirituali Tho. Parker Thes. 43. as the fruits and effects of that habitual Faith infused at first by God This reception of Christ by Faith is our life 1 John 5. 12. John 6. 53. by which the faculties of our Souls are warmed and quickned and enabled unto all acts of spiritual life being now throughly furnished unto every good word and work Were Pride and Prejudice laid aside and did every one study his own Justification and mind that more some would find those very Arguments which they take up against their Antagonists whilst they are acting the part of Opponents contending more for Victory than Truth to make against the inward Judgment of their own Consciences when once it comes to be their own case I am persuaded many plead for those opinions and notions upon which they would be loth to venture their own Souls in a dying hour I value more the Judgment of a dying Saint about Justification than all the wrangling Disputes of Learned men who are under a great
is really in us we must needs be in him there is a mutual in-being in each other John 17. 21. That they may be all one as thou Father art in me and I in thee that they may be one in us This is meant not of a Personal but of a Mystical Union a Spiritual Union Christ letting in the Virtue the Power of his Resurrection upon us Tit. 2. 14. 1 Pet. 1. 18. so purging our hearts from corruption and redeeming us from our vain conversation Secondly Christ must be in us because Christ hath much to do within us He hath a kingdom to set up Luke 17. 21. Many strong holds of Satan to pull down the strong man to cast out many lusts and corruptions to mortifie many Graces to raise up and strengthen He sanctifies us throughout not only in Body but in Mind and Spirit and therefore he must deal inwardly with us He takes away an heart of stone and gives an heart of flesh and this is inward work The Spirit of Christ strives with our Spirits about this deals with the hearts of men to turn them unto himself Many Checks many Calls many Pangs many Throws before Christ be formed in us Gal. 2. 19. He is a Jew who is one inwardly and circumcision is that of the heart in the spirit and not in the letter Rom. 2. 29. This inward man is renewed and strengthned day by day by Christ living in us Gal. 2. 20. comp with 2 Cor. 4. 16. Tho Christ hath done much without us in dying for us yet if he did not come into us by his Spirit we should be little the better for all he hath done without us Christ is a Saviour out of us by his Merit and in us by the Virtue and Efficacy of his Spirit He makes a powerful entrance at our first Conversion he creates new Principles by which he works further and further upon the heart till he hath reduced it to perfect conformity to himself Now here may come in a Query Possibly some may say Could not Christ have done all within us What need he do any thing without us Might he not come and live in us without dying for us Might he not enter in the Soul and sanctifie us though he had not first suffered outwardly for us I answer No 1. Because the Justice of God had been then unsatisfied God the Father God the Son and God the Holy Ghost were all unsatisfied They could have nothing to do with fallen Man in a way of Mercy till Satisfaction was made to Divine Justice 2. Supposing such a Sanctification man must be damned notwithstanding for his former sins Now no man will be at the pains to wash and cleanse a Vessel that must presently be broken in pieces and thrown away What Christ did in Person in our Nature without us that he doth Spiritually in our Hearts As he suffered on the Cross for us truly so he suffers much in us and by us meets with much opposition from in-dwelling Corruption The Fight of Faith is great and long even to our lives end our Warfare is not accomplished till then Tho Christ hath satisfied the Law and Justice of God in dying for us yet the same power must be put forth to make us believe this as in raising up Christ from the dead Christ meets with a Legal Conscience in every man that will not readily admit of the Grace of God till it be over-powered by the Spirit of Christ and sprinkled with his Blood It is a mighty work of Divine Power to bring over a trembling convinced sinner to trust in Christ for the Pardon of all his Sins There are many carnal Reasonings against this many thoughts and imaginations that do with a great deal of confidence exalt themselves against the Mystery of God's Grace in Christ. Now all these Thoughts must be brought into Captivity to the Obedience of Christ And this is a mighty work of Divine Power like levelling of Mountains and breaking Rocks asunder giving hearts of Flesh that may take in Impressions of God's Love to us in Christ and thankfully accept of Eternal Life as the Free Gift of God When it pleases God to open the wonderful Mysteries of his Grace to us by shining into our hearts he doth at last fully convince us of that which we could never believe before Were there more of this inward Religion among us more of the Power and Efficacy of the Gospel experienced in the hearts of Professors the savour of it would be much stronger in our lives Christ within makes every thing in the Soul bow down before him Let us not then keep at a distance from Christ but gather up nearer and nearer to him by Faith till we are united and joined to the Lord in one Spirit and then the Power of Christ will rest upon us 2 Cor. 12. 11. We shall be strengthned with might in our inward man Eph. 3. 16 17. It must needs be so if Christ be in us How strong is the Devil in the hearts of Wicked Men How doth he rage and rule in the children of disobedience Eph. 2. 2. Let Satan enter into Iudas what bold Attempts doth he make upon his Master How ready to betray him Thus when the Devil is in men how mad are they How doth he hurry them on to all manner of Wickedness till Christ who is stronger than this strong man enters in and binds him casting him forth Matt. 12. 25. Unconverted men act like so many mad-men the Devil is in them Satan reigns in them and it will never be otherwise till Christ comes into them The Power of Satan's Kingdom is founded in the Darkness of our Minds and when one beam of Saving Gospel-Light shines in upon us we are turned from the Power of Satan unto God the whole Soul is subjected to him every rebellious Thought is captivated to the Obedience of Christ. Till we feel Christ thus living in us we know not where we are nor what our state is If Christ be not in you I am sure you are not in Christ and what the sad consequence of that is you may see Ephes. 2. 12. At that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise without God in the world having no Hope But Christ in us is our Hope of Glory CHAP. III. I Shall now draw both Parts of the Text into one Doctrinal Observation which is plainly this That Christ in us is our Hope of Glory or Christ dwelling in our hearts by Faith now is the only sure ground and foundation of our Hope of Glory hereafter And therefore 1 Tim. 1. 1. Christ is called our Hope Why he is so called and how our Hope is grounded upon him I am now to shew 1. From the Nature of Faith by which we receive Christ. And 2. From the Object of Faith Christ received or Christ in us I shall shew you How Faith by receiving
himself here under all our Infirmities And he sends his Spirit to put a Beauty and a Comeliness upon us to adorn the Bride to clothe her with beautiful garments against the day of his coming that she may be fit to stand in the Presence of the Bridegroom as the king's daughter all glorious within and without too then being perfectly sanctified both in Body Mind and Spirit The Spirit of Christ gives us access now into the Grace of God but nothing but the glorified Person of Christ can gives us access into the Glory of God Come ye blessed All are admitted into Heaven by the glorified Person of Jesus Christ. The Spirit of Christ acting now through the Word in the Absence of the Person of Christ prepares us for his coming keeps us waiting for that blessed day Rev. 22. 17. The spirit and the bride say Come The spirit saith so in the Word saith so in the hearts of the Saints that is makes them to say so The whole Church and every particular Member saith the same thing for himself Amen so come Lord Jesus come quickly If Believers were asked one by one Whether they desire the Coming of their Lord they would all agree with John and say Amen so come Lord Jesus they care not how soon Come quickly They are all of a mind in that thing The earnest longings of every gracious Soul after Christ are from the Spirit of Christ breathing in Believers kindling and keeping up strong desires in them after Christ They retain these desires in their Spirits after death The Souls under the Altar cry out How long Lord holy and true c. Rev. 6. 9 10. We are still to conceive of the Spirit as the Spirit of Christ. It is Christ in us shedding abroad his Love in our hearts uniting them to himself He will see we shall not forget him therefore he dwells in us by his Spirit to keep up love in our hearts to his Person And is not this a good ground of hope That Christ and Saints shall have a joyful meeting ere long who do thus continually remember each other The heart of Christ is towards them and their hearts are towards him They are joined together in one spirit now The Glory of the Saints lies in beholding the Glorified Person of Christ because in him they see the Human Nature so highly dignified and exalted in the Divine Person of Christ. They see the express Image of God in Christ shining out in the brightness of Glory They see the Image of Christ in themselves shining out in the Perfection of Grace When he shall appear they shall be like him which is their Glory Thus Christ dwelling in us now by his Spirit raises our Souls to the Hope of this Glory in the Text. The Application contains a Threefold Exhortation 1. That you would be persuaded to examine and prove your Hopes Whether they be well grounded yea or no. 2. If you find them otherwise not sufficiently grounded upon Christ that you would be persuaded to throw away those vain Hopes to lay them aside And 3. That you would earnestly labour every one of you to come under the Power of this true Christian Hope in the Text and then you will know where you are I begin with the First Let us examine and prove our Hope to be well-grounded upon Christ within us 2 Cor. 13. 5. Know ye not your own selves how that Christ is in you of a truth except ye be Reprobates that is such who dying in that state God will reject at the last day We should do all we can to secure our Hopes lest our Crown be taken from us Hope rises out of Faith yet we must not so take it upon trust as not to be able to give a Reason of it 1 Pet 3. 15. Hope without Faith is Presumption Hope without Faith is without a Reason a foolish Hope Till we are justified by Faith we can have no Hope but we lye under all the damning Circumstances of our sins exposed to the Wrath and Vengeance of God To be without Christ implies all misery Then we have no hope Eph. 2. 12. He that hath the Son hath life and he that hath not the Son of God hath not life nor shall ever see life 1 John 5. 12. We should not rest till we know this because it may be known The Spirit is given us to this very end 1 John 3 24. To shew us that we are in Christ and Christ in us John 14. 20 21. Such a manifestation of Christ to us is a great Argument of his love to us ver 21. The Spirit doth testifie of Christ John 15. 26. Besides it is a Glory to Christ to make him our Hope of Glory We render him great in the eyes of men when we look upon him as one who makes us great The generality of men know nothing of Christ but what the Faith and Hope of Christians speak him to be They understand the Language of your Hope who have none themselves How mean thoughts soever they have of Christ yet they cannot but look upon him as one greatly admired by others whose expectations from him are so high Ambition is natural to men all would have Glory tho few take the right way to obtain it The present satisfaction men take in sins may be great yet their Hopes of any future good from them are very small When they give themselves time to think they are usually surprized with some fear of the ill consequence of their sins they are under some secret bodings of some evil that will follow Let them ask their Consciences if it be not so Therefore that you may have more solid grounds of Future Blessedness search for Christ within you rest not till you feel the quicking Influences of his Divine Power and Spirit in your selves till you feel Christ living in you It is one thing to walk as men another thing to walk as Christians in the Spirit of Christ. Did we pray more to the Father to reveal his Son in us form Christ in us make us Partakers of the Divine Nature waiting for the coming down of the Spirit upon us we should be endued with Power from on High we should know what it is to do all things in the strength of Christ to have all our Works wrought in God What it is to act supernaturally which every Christian should aim at experimentally to know what it is to act supernaturally They who do so will know that they do so They cannot be well ignorant of that which is so new so much another thing from all that is Natural They are lifted up above themselves they are carried away by the Spirit of God and they may know that they are in that Spirit every such appearance of God in the Soul is a manifestation of the Spirit not only to others but more especially to our selves The Spirit bears Witness that the Spirit is truth The Spirit witnesseth with and to
to manifest the Name of God to his Elect Joh. 17. 6. to tell us all things relating to our salvation Joh. 4. 25. Therefore let us hear him Mat. 17. 5. by Christ Angels have a clearer knowledge of God Eph. 3. 1. He is seen of Angels as the Redeemer of the World and he only gives us understanding of those truths that lead unto Eternal Life 1 Joh. 5. 20. He is the way the truth and the life no man comes unto the Father but by him Joh. 14. 6. 4. What it is to know God in Christ Of this only in general to make way to the last Head which I shall more enlarge upon He that knows Christ to be God knows God in Christ this needs no proof But what is it know Christ to be God Answer To own him to be the Eternal Son of God When do we own him as such Ans. when we acknowledge him to be indeed the Christ the Saviour of the world Joh. 4. 42. Trusting in him for the Pardon of Sin Jer. 31. 34. They shall all know me from the least to the greatest saith the Lord for I will forgive their iniquity and I will remember their sin no more Till we know God to be a God of Forgiveness casting our selves by Faith upon Christ for the pardon of our Sins we do not savingly know the Lord. To know in the sense of the Text includes in it Faith Love and Approbation Faith in the Truth Love to the Truth and a hearty Approbation of the Truth which we profess to know testifying all this by our ready subjection and obedience to it As to know is to love and approve Psal. 1. 6. So not to know is to disallow to disown to disapprove to hate that which I do I allow not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 15. I know not and therefore know not because I allow not I hate it So the Lord said to the foolish Virgins Mat. 25. 12. I know you not i. e. I do refuse reject and condemn you So Joh. 17 25. The World is said not to know the Father because they rejected that Revelation which he made of himself in Christ The Galatians in their Pagan state are said not to know God Gal 4. 8. some knowledge of God they had by the creatures but none in Christ and therefore are said not to know God This saving-knowledge of God in Christ is altogether Spiritual and lies in the spâ—cial light of Faith discerning the God-head of Christ and therefore inclining us to trust in the Merits of his Precious Blood for the Pardon of all our Sins 'T is a very gross corrupt Interpretation of that Text 2 Cor. 5 16. that the Lutheran Divines give Tho we have known Christ after the flesh yet now henceforth know we him no more i. e. say they in favour of their Ubiquity Tho we have known him as a Body circumscribed and limited to a certain place while on earth yet since his Ascention we know him so no more but suppose a Corporeal Ubiquity by virtue of his Divine Glorified Person which is in effect to deny the Truth of his Human Nature by ascribing that to it which is altogether inconsistent with it The Apostle's meaning is plainly this Henceforth know we no man after the flesh i. e. I and all true Believers since our Conversion bear no affection no carnal worldly respect to any man living Tho once we knew Christ after the flesh i. e. as the world knew him by his outward appearance only slighting and condemning that in him in his state of Humiliation which the world so much despised Then we looked upon him as a mere Man as an Impostor worthy of death therefore we blasphemed him and persecuted all his Followers This was the sense of the flesh But now we look upon him in the Light of the Spirit as the Son of God who died to save us from our sins They counted Paul's Ministry inferior to that of the other Apostles because he had not conversed with Christ on earth What tho says Paul I have not known him after the flesh as you have who boast much of this That you knew his Parents his Brethren and Sisters where he was born and bred c. Yet I spiritually know him by Faith as the Redeemer of the world tho I have not known him after the flesh as you have neither do I desire henceforth so to know him i. e. to account of him according to any mere human Endowments or outward worldly Circumstances but I judge of him according to his Divine Supernatural Excellencies and so I admire and magnifie him When Paul says We know Christ no more after the flesh flesh here is not taken for the substance of the flesh but for the quality or natural Passions of his Human body being liable to all those natural yet sin-less Infirmities of Human Flesh He was hungry athirst weary a man of sorrows and acquainted with griefs 'T is not said we know no more the flesh of Christ but we know no more Christ after the flesh i. e. according to that mean outward appearance he made in the world in his state of Humiliation Our thoughts run higher now to Christ glorified in Heaven in our Nature These words Not to know Christ any more after the flesh must not be taken in Servetus's sense as if the Human Nature of Christ were now quite swallowed up by the Divine as if Christ had now put off his Human Body and was turned into a Spirit This overthrows the whole Foundation of Christian Religion Tho the Papists many of 'em seem to be against the Lutheran Ubiquity yet 't is evident That neither the Doctrine of Consubstantiation nor Transubstantiation can possibly stand without a Corporal Ubiquity and therefore both must fall to the ground as having no foundation in Scripture The Apostle's meaning is That we don't know Christ now according to the sense of the flesh but by a Divine Spiritual Knowledge as New Creatures Vers. 17. Therefore if any man be in Christ he is a new creature CHAP. III. What a true saving Knowledge of God implies Being the Fifth and last Head WHat that Saving Knowledge of God in Christ that every new Creature hath does imply I shall more particularly shew some things first premised viz. 1. True Religion flows from and is grounded upon a right Knowledge of the True God 2. A Religion without a God is a very strange unaccountable thing no reason can be given for it 3. A man without a God is a very lonely solitary Creature he would not know what to do with himself under extraordinary difficulties and distresses if he had not a God to go unto and to rely upon 4. Man by Nature is a devout Creature he will have a God and a Religion he hath a Conscience and therefore he must have a God and a Religion of some sort or other 5. Man by Nature is prone to Idolatry grossly mistaken in the
God's grace comes to us we either receive it or put it from us and 't will be no joy of heart to us in a dying Hour to think how often we have refused our own Mercies offered to us which nothing but our final unbelief can hinder us of you who do not now believe know assuredly that you will never believe 'till God turn your hearts and he then begins to turn them when he puts you upon seeking earnestly to him for it as that which none can do besides I wish this sign of Conversion were more apparent in us all how diligently should we wait upon God for converting Grace in the use of means the reason why many receive so little benefit from the word is because they expect so little from it they do not come with raised expectations of a powerful Revelation of the Arm of God upon their hearts you that do have I doubt not seen and felt the mighty works of God upon your Souls Faith begins at the promises is raised from thence and ever after waits for the performance of them it shall be done according to your Faith Some think they must bring Faith to the Covenant as a preparatory Qualification for all the Grace that is there promised whereas we must come to the Covenant for our first Faith and fetch it thence the Spirit by the outward proposal of the Covenant kindles Faith in us by which we cast our selves upon the free Grace of God in Christ We have nothing to believe till then Do this and then look for the Law written in your hearts for the Spirit of God and all the fruits of the Spirit in your repentance Love Obedience and holy walking with God all Graces flow from the Covenant of Grace Pray that God will give you a heart to assent to and close with Christ upon the terms of the Covenant and then see if all be not made good to you God will do much for the Glory of his Grace but he will do nothing to nourish your Pride and Conceitedness of your selves and your own righteousness seek all from Grace and you have all but if you go about to establish your own righteousness you will never attain unto righteousness if you seek it not by Faith Rom. 9. 32. 3. How come we to discern God to be our God in Christ or what is there in Christ that makes out this unto us 1. Christ as Man does own God to be his God and the God of all who are in him My Father and your Father my God and your God John 20. 17. God is not only the God of Christ Personal but of Christ Mystical his Head both ways 1 Cor. 11. 3. When we are one in Christ then the God of Christ is our God we cannot since the fall have an Interest in God but through a Mediator he is the great Peace maker 't is Christ makes God to be ours who otherwise would be against us not for us God is in Christ reconciling the World unto himself As Christ owns God to be his God so God the Father owns Christ incarnate as his wellbelovedSon and the same love he beareth to him he beareth to all his Members John 17. 23 26. We can have no immediate Knowledg of God in his own Divine Essence So he is perfectly known only to himself all that concerns us to know of him he has revealed in Christ Without a personal knowledge of God in Christ we cannot act our Faith upon him nor have any real Communion with him Notions are not Persons or Subsistencies but Mental Conceptions neither can we apply our selves to those Speculations if we know not the Person to whom they belong all Divine Attributes relate to their proper Subject nay more all Divine Attributes are of the essence of God they are God himself neither do our thoughts of Omnipotency Allsufficiency c. signify any thing to our relief unless we know him who is all this we cannot know Omnipotency to be God himself unless we see it acted and expressed by him who is God 't is a hard matter to prove the reality of that which was never acted and 't is impossible to know that such Attributes have been exerted unless we know by whom None of the idol gods were ever able to act over any one of the essential Attributes of God by the help of the Devil they pretended something that way but it was a mere pretence easily disproved by any considering man strictly examining either their Predictions of future Events or their feigned Miracles which were all mere Delusions false and groundless Christ out-did them all he did the works of God indeed and for his work-sake ought to be believed to be God indeed 2. In Christ we see God's Wrath appeased his Justice satisfied for all our Offences all causes of Enmity between God and us are taken away by Christ Eph. 2. 13 14. The body of sin destroyed Rom. 6. 6. We Crucified to the World Gal. 6. 14. The Image of God restored his Law writ in our hearts 3. The Spirit of Christ dwelling in us tells us so teaches us to cry Abba Father As no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. So none can say that God is their God but by the Holy Ghost By the Spirit of Christ which is the Spirit of God Rom. 8. 9. When God himself tells you by his own Spirit that he is your God he makes you to understand what he says and to see how happy you are in having God for your God Till we come to some sense of this we lose the comfort of our Religion it has little Influence upon us whence does the power of godliness arise but from the power of God who is the Author of true Religion and puts that power into it that belongs to true godliness take away the relation that is between Godliness and God and you quite destroy the power of godliness Religion is a weak thing if it be not maintained and supported by the authority and power of God himself 4. We see that of God in Jesus Christ that makes us fall down and Worship him as our God crying out with Thomas John 20. 28. My Lord and my God When we look upon Christ with an eye of Faith we do with open face behold as in a glass the glory of the Lord 2 Cor. 3. 18. God causes his glory to pass before us le ts out some beams of his Divine Majesty that we may know him to be the Lord such Manifestations of God to the Soul through Christ have I hope fallen under your own experience many a time and that you are not now without such a sight of God in Christ as does create in you a holy Reverence towards him a holy trembling at his word if you receive it as the word of God of your God it must have this effect upon you any thing from our God that bears his