The Effigies of John Flavell Aetatis suae 50 AnÌ„o Dom 1680. R White sculp THE METHOD OF GRACE In bringing home the Eternal Redemption Contrived by the FATHER and accomplished by the SON through the effectual application of the Spirit unto GOD's Elect being the Second Part of GOSPEL REDEMPTION WHEREIN The great mysterie of our Union and Communion with Christ is opened and applied Unbelievers invited False pretenders convicted every mans claim to Christ examined and the misery of Christless persons discovered and bewailed By John Flavell Minister of the Gospel Which things the Angels desire to look into 1 Pet. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius in Psal. 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen LONDON Printed by M. White for Francis Tyton at three Daggers in Fleetstreet near the Inner-Temple-Gate 1681. To the Worshipful John Upton of Lupton Esq and the most accomplished and vertuous Lady his dear Consort the Author wishes Grace Mercy and Peace Honoured and Worthy Friends IT was a comfortable expression which Ambrose used in his Funeral Oration at the death of Theodosius a Theodosius tantus imperator recessit à nobis sed non totus recessit reliquit enim nobis liberos suos in quibus debemus eum agnoscere Ambros. in obit Theodos. that though he were gone yet he was not wholly gone for he had left Honorius with others of his Children behind him in whom Theodosius still lived Your renowned and worthy Ancestors are gone yet blessed be God they are not wholly gone whilst the prudence piety and publickness of their Spirits still lives and flourishes in you the top-branch of a renowned and religious Family 'T is a great truth which Philo Judaeus recommends to the observation of all posterity b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Book fit for the hands of all Gentlemen translated by Laurentius Humphredus in his excellent Tract de nobilitate that it is not a natural descent from the most honourable and illustrious progenitors nor the greatest affluence of riches and pleasures that makes a man either honourable or happy but the inhabitation of God in his soul as in his Temple though saith he those that never tasted Religion nor have seen its glory will not credit this assertion The soul which is filled with God saith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…otinus Plotinus and brings forth the beautiful fruits of righteousness this is the truly noble soul our new birth makes us more honourable than our natural birth let our birth-right dignities be what they will The Children of Nobles are by nature the Children of wrath even as others omnis sanguis concolor all blood is of one colour it is all tainted in Adam and mingled together in his posterity there is no King saith d Neminem regem non ex servis esse oriunduâ—… neminem servum non ex regibus omnia ista longa varietas miscuit sursum deorsum fortuna versavit Senec. Epist. 44. Seneca which rose not from a servant there is no servant which rose not from a King these things have been blended and tossed to and fro by a long variety But though the priviledges of natural birth signifie nothing as to eternal salvation yet in civil and political respects and considerations those that by birth education or estate possess an higher station in the world differ from the vulgaras stars of greater magnitude and lustre their interest and influence is great in these things and the welfare of Kingdoms e Qui 〈◊〉 ma tractant gubernacula qui privatis qui publicis rebus intersunt ac praesunt nisi viri summi ac nobiles Quis in senatu praeit in foro praesidet domi foris imperat Principes sanè viri nobiles quis jubet vetat agit satagit quis versat volvit omnia quis leges fingit refingit quis in pace rempublicam contra hostes bella administrat praeterquam magni viri nobiles Nec mirum ei rerum summa committi qui virtute sua commendatione majorum ad hominum famam existimationem dimanavit Laurentius Humphredus de nobilitate pag. mihi 64. greatly depends upon them It is therefore a great design of the enemy of mankind to corrupt persons of eminent rank and quality both in religion and morality and by their influence and example to infect and poyson the whole body politick and his success herein deserves to be greatly lamented and bewailed Persons of eminency are more especially f In maxima fortuna minima est licentia Salust obliged to shun base and sordid actions Hierom professed g Nihâ—…l aliud video in nobilitate appetendum nisi quod nobiles quadam necessitate constringuntur ne ab antiquorum probitate degenerent Hieron he saw nothing desirable in nobility except this that such persons are bound by a certain kind of necessity not to degenerate from the probity or stain the glory of their Ancestors But alas how many in our times have not only exposed Christianity to contempt but obscured h Faxit Deus opt max. ut eum finem consequatur quem mihi proposui quo tandem aliquando vetus veneranda nobilitas râ—…deat quae prudentiae dectrinâ—… gloriâ factorum splendore majorum laudes obscuret inustamque augusto nomini suo maculam tollat deleat Humph. de Nob. p. 58. the glory of their own families and the Kingdom in which they had their birth and breeding so that if you will take right marks of your way to Heaven you will have little direction from those of your own rank but as i Eadem ratione hanc vitae viam quaeri oportet qua in alto iter navibus quaeritur nisi aliquid coeli lumen observent incertis cursibus vagantur quisquis rectum iter vitae tenure nititur non terram debet aspicere sed coelum ut apertius loquar non hominem debet sequi sed Deum itaque si oculos in coelum semper intendas solem quà oritur observes eumque habes vitae quasi navigii ducem sua sponte pedes inviam dirigentur Lactan. lib. 6. c. 8. Mariners take their direction at Sea by looking up to the Heavens so must you In this general corruption it is very hard to escape infection many as Salvian complained k Mali esse coguntur ne viles habeantur Salv. de Gubernat are compelled to be evil lest they should be accounted vile and incur the offence of God to avoid the slights and censures of men Although there is no more reason why they should be offended at the rational and religious pleasures you and other pious Gentlemen take in the ways of godliness than there is that you should envy the sinful pleasures they take in the ways of wickedness It was an excellent Apology that Tertullian made for the Christians of his time against the Gentiles
design thus far And this actual application is the work of the Spirit by a singular appropriation Fourthly and Lastly This expression imports the suitableness of Christ to the necessities of Sinners What they want he is made to them and indeed as money answers all things and is convertible into meat drink rayment physick or what else our bodily necessities do require so Christ is virtually and eminently all that the necessities of our souls require bread to the hungry soul and cloathing to the naked soul. In a word God prepared and furnished him on purpose to answer all our wants which fully hits the Apostles sense when he saith Who of God is made unto us wisdome and righteousness sanctification and redemption The sum of all is Doct. Doct. That the Lord Jesus Christ with all his precious benefits becomes ours by Gods special and effectual Application There is a twofold Application of our redemption one Primary the other Secondary the former is the Act of God the Father applying it to Christ our Surety and virtually to us in him the later is the Act of the holy Spirit personally and actually applying it to us in the work of conversion the former hath the respect and relation of an example model or pattern to this and this is produced and wrought by the vertue of that What was done upon the person of Christ was not only virtually done upon us considered in him as a common publick representative person in which sense we are said to dye with him and live with him to be crucified with him and buryed with him but it was also intended for a platform or Idea of what is to be done by the Spirit actually upon our souls and bodies in our single persons As he dyed for sin so the Spirit applying his death to us in the work of mortification causes us to dye to sin by the vertue of his death and as he was quickned by the Spirit and raised unto life so the Spirit applying unto us the life of Christ causeth us to live by spiritual vivification Now this personal secondary and actual application of redemption to us by the Spirit in his sanctifying work is that which I am engaged here to discuss and open Which I shall do in these following Propositions Propos. 1. The Application of Christ to us is not only Comprehensive of our Justification but of all those works of the Spirit which are known Propos. 1. to us in Scripture by the names of regeneration vocation sanctification and conversion Though all these terms have some small respective differences among themselves yet they are all included in this general the applying and putting on of Christ Rom. 13. 14. Put ye on the Lord Jesus Christ. Regeneration expresses those supernatural divine new qualities infused by the Spirit into the Soul which are the principles of all holy actions Vocation expresseth the terms from which and to which the soul moves when the Spirit works savingly upon it under the Gospel call Sanctification notes that holy dedication of heart and life to God our becoming the Temples of the living God separate from all prophane sinful practices to the Lords only use and service Conversion denotes the great change it self which the Spirit causeth upon the soul turning it by a sweet irresistible efficacy from the power of Sin and Satan to God in Christ. Now all these are imported in and done by the Application of Christ to our souls for when once the efficacy of Christs death and the vertue of his resurrection come to take place upon the heart of any man he cannot but turn from Sin to God and become a new creature living and acting by new principles and rules So the Apostle observes 1 Thes. 1. 5 6. speaking of the effect of this work of the Spirit upon that people Our Gospel saith he came not to you in word only but in power and in the Holy Ghost there was the effectual application of Christ to them And you became followers of us and of the Lord ver 6. there was their effectual call And ye turned from dumb Idols to serve the living and true God ver 9. there was their conversion So that ye were ensamples to all that believe ver 7. there was their life of Sanctification or dedication to God So that all these are comprehended in effectual application Propos. 2. The Application of Christ to the souls of men is that great project Propos. 2. and design of God in this world for the accomplishment whereof all the Ordinances and all the officers of the Gospel are appointed and continued in the world This the Gospel expressly declared to be its direct and great end and the great business of all its officers Eph. 4. 11 12. And he gave some Apostles and some Prophets and some Evangelists and some pastors and teachers till we all come in the unity of the faith and the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ i. e. the great aim and scope of all Christs Ordinances and officers is to bring men into Union with Christ and so build them up to perfection in him or to unite them to and confirm them in Christ and when it shall have finished this design then shall the whole frame of Gospel Ordinances be taken down and all its officers disbanded The Kingdom i. e. this present oeconomy manner and form of Government shall be delivered up 1 Cor. 15. 24. what are Ministers but the Bridegrooms friends Ambassadors for God to beseech men to be reconciled when therefore all the elect are brought home in a reconciled state to Christ when the marriage of the Lamb is come our work and office expire together Propos. 3. Such is the Importance and great concernment of the personal application of Christ to us by the Spirit that whatsoever the father hath Propos. 3. done in the contrivement or the Son hath done in the accomplishment of our Redemption is all inavailable and ineffectual to our Salvation without this It is confessedly true that Gods good pleasure appointing us from eternity to Salvation is in its kind a most full and sufficient Impulsive cause of our Salvation and every way able for so much as it is concerned to produce its effect And Christs humiliation and sufferings are a most compleat and sufficient meritorious cause of our Salvation to which nothing can be added to make it more apt and able to procure our Salvation than it already is yet neither the one or other can actually save any Soul without the Spirits application of Christ to it for where there are divers social causes or concauses necessary to produce one effect there the effect cannot be produced until the last cause have wrought thus it is here The Father hath elected and the Son hath redeemed but until the Spirit who is the last cause have wrought his part also we cannot be
be called death if it were not for what follows him Rev. 6. 8. but when they consider that hell follows they tremble at the very name or thoughts of death Thirdly Such is the nature of these inward troubles of spirit that they swallow up the sense of all other outward troubles alas these are all lost in the deeps of soul sorrows as the little rivulets are in the vast Sea he that is wounded at the heart will not cry Oh at the bite of a Flea and surely no greater is the proportion betwixt outward and inward sorrows a small matter formerly would discompose a man and put him into a fret now ten thousand outward troubles are lighter than a feather For saith he why doth the living man complain am I yet on this side eternal burnings O let me not complain then whatever my condition be have I losses in the world or pains upon my body alas these are not to be named with the loss of God and the feeling of his wrath and indignation for evermore Thus you see what troubles inward troubles for sin be Secondly If you ask in the second place how it comes 2. How souls are supported under such troubles to pass that any soul is supported under such strong troubles of Spirit that all that feel them do not sink under them that all that go down into these deep waters of sorrow are not drowned in them The Answer is First Though this be a very sad time with the soul much like that of Adam betwixt the breach of the first Covenant and the first promise of Christ made to him yet the souls that are thus heavy laden do not sink because God hath a most tender care over them and regard to them underneath them are the everlasting arms and thence it is they sink not were they left to grapple with these troubles in their own strength they could never stand but God takes care of these mourners that their Spirits do not fail before him and the souls that he hath made I mean those of his Elect whom he is this way preparing for and bringing unto Christ. Secondly The Lord is pleased to nourish still some hope in the soul under the greatest fears and troubles of Spirit though it have no comfort or joy yet it hath some hope in the bottom and that keeps up the heart the afflicted soul doth in this case as the afflicted Church Lam. 3. 29. he putteth his mouth in the dust if yet there may be hope he saith its good for a man to hope and quietly to wait for the salvation of God there are usually some glimmerings or dawnings of mercy through Christ in the midnight darkness of inward troubles non dantur purae tenebrae in hell indeed there is no hope to enlighten the darkness but it is not so upon earth Thirdly The experiences of others who have been in the same deeps of trouble are also of great use to keep up the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est primum picturae lineamentum sumitur hic pro exemplo ut viderent quid sibi spâ—…randum sit 〈◊〉 domino gratiam esse uberiorem ac potentiorem peccatoâ—… quis qui credit diffidereti sibi paratam esse veniam Poli Synops in Loc. above water The experience of another is of great use to prop up a desponding mind whilest as yet it hath none of its own and indeed for the support of souls in such cases they were recorded 1 Tim. 1. 16. For this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting for an encouraging pattern an eminent precedent to all poor sinners that were to come after him that none might absolutely despair of finding mercy through Christ. You know if a man be taken sick and none can tell what the disease is none can say that ever they heard of such a disease before it 's exceeding frightful but if one and another it may be twenty come to the sick mans bedside and tell him Sir be not afraid I have been in the very same case that you now are and so have many more and all did well at last why this is half a cure to the sick man So it is here a great support to hear the experiences of other Saints Fourthly As the experiences of others support the soul under these burdens so the riches of free grace through Jesus Christ uphold it 't is rich and abundant Psal. 130. ult plenteous redemption and 't is free and to the worst of sinners Isa. 1. 18. and under these troubles it finds it self in the way and proper method of mercy for so my Text a Text that hath upheld many thousand drooping hearts states it all this gives hope and encouragement under trouble Fifthly Lastly Though the state of the soul be sad and sinking yet Jesus Christ usually makes haste in the extremity of the trouble to relieve it by sweet and seasonable discoveries of his grace cum duplicantur lateres venit Moses in the Mount of the Lord it shall be seen It is with Christ as it was with Joseph whose bowels yearned towards his brethren and he was in pain till he had told them I am Joseph your brother This is sweetly exhibited to us in that excellent parable of the Prodigal Luke 15. when his Father saw him being yet a great way off he ran and fell upon his neck and kissed him mercy runs nimbly to help when souls are ready to fail under the pressure of sin And thus you see both how they are burthened and how upheld under the burthen Thirdly If it be enquired in the last place why God makes the burden of sin press so heavy upon the hearts of poor 3. Why doth God make the burden of sin lie so heavy upon the souls of some sinners sinners 't is answered First He doth it to divorce their hearts from sin by giving them an experimental taste of the bitterness and evil that is in sin mens hearts are naturally glewed with delight to their sinful courses all the perswasions and arguments in the world are too weak to separate them and their beloved lusts The morsels of sin go down smoothly and sweetly they roll them with much delectation under their tongues and it is but need that such bitter potions as these should be administred to make their stomachs rise against sin as that word used by the Apostle in 2 Cor. 7. 11. signifies in that ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignatio stomochatio Leigh's Critica in verb. sorrowed after a godly sort what indignation it wrought it notes the rising of the stomach with rage a being angry even unto sickness and this is the way the best and most effectual way to separate the soul of a sinner from his Lusts for in these troubles conscience saith as it is in
to perswade us to believe Joh. 15. 26. or external namely the preaching of the Gospel by Commissionated Embassadors who in Christ's stead beseech men to be reconciled to God i. e. to come to Christ by faith in order to their reconciliation and peace with God But all means and instruments employ'd in this work of bringing men to Christ entirely depend upon the blessing and concurrence of the Spirit of God without whom they signifie nothing how long may Ministers preach before one soul come to Christ except the Spirit co-operate in that work Now as to the manner in which men are perswaded and their wills wrought upon to come to Christ I will briefly note several acts of the Spirit in order thereunto First There is an illustrating work of the Spirit upon the minds of sinners opening their eyes to see their danger and misery Till this be discovered no man stirs from his place 't is sense of danger that rouzes the secure sinner that distresses him and makes him look about for deliverance crying What shall I do to be saved and 't is the discovery of Christs ability to save which is the ground and reason as was observed above of its motion to Christ. Hence seeing the Son is joyned with believing or coming to him in John 6. 40. Secondly There is the Authoritative call or commanding voice of the Spirit in the Word a voice that 's full of awful majesty and power 1 Joh. 3. 23. This is his Commandment that we should believe on the name of his Son Jesus Christ. This call of the Spirit to come to Christ rolls one great block namely the fear of presumption out of the souls way to Christ and instead of presumption in coming makes it rebellion and inexcusable obstinacy to refuse to come This answers all pleas against coming to Christ from our unworthiness and deep guilt and mightily encourages the soul to come to Christ whatever it hath been or done Thirdly There are soul-encouraging conditional promises to all that do come to Christ in obedience to the Command Such is that in my Text I will give you rest and that in John 6. 37. Him that cometh to me I will in no wise cast out and these breathe life and encouragement into poor souls that hang back and are daunted through their own unworthiness Fourthly There are dreadful threatnings denounced by the Spirit in the Word against all that refuse or neglect to come to Christ which are of great use to engage and quicken souls in their way to Christ Mark 16. 16. He that believes not shall be damned Dye in his sins John 8. 24. The wrath of God shall remain on him John 3. ult Which is as if the Lord had said Sinners don't dally with my Christ don 't be alwayes treating and never concluding or resolving for if there be Justice in heaven or Fire in hell every soul that comes not to Christ must and shall perish to all eternity upon your own heads let the blood and destruction of your own souls be for ever if you will not come unto him Fifthly There are moving and working examples set before souls in the Word to prevail with them to come alluring and encouraging Examples of such as have come to Christ under deepest guilt and discouragement and yet found mercy 1 Tim. 1. 15 16. This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief howbeit or nevertheless for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Who would not come to Christ after such an example as this And if this will not prevail there are dreadful examples recorded in the Word setting before us the miserable condition of all such as refuse the calls of the Word to come to Christ 1 Pet. 3. 19 20. By which also he went and preached to the spirits which are in prison which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah The meaning is the sinners that lived before the Flood but now are in hell clapt up into that prison had the offers of grace made them but despised them and now lye for their disobedience in prison under the wrath of God for it in the lowest hell Sixthly and Lastly There is an effectual perswading overcoming and victorious work of the Spirit upon the hearts and wills of sinners under which they come to Jesus Christ. Of this I have spoken at large before in the fourth Sermon and therefore shall not add any thing more here This is the way and manner in which souls are prevailed with to come to Jesus Christ. Thirdly In the last place if you enquire why Christ makes his invitations to weary and heavy laden souls and to 3. no other the answer is briefly this First Because in so doing he follows the Commission which he received from his Father for so you will find it runs in Isa. 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound You see here how Christs Commission binds him up his Father sent him to poor broken hearted sinners and he will keep close to his Commission He came not to call the righteous but sinners i. e. sensible burthened sinners to repentance Matth. 9. 13. I am not sent saith he but unto the lost sheep of the house of Israel Thus his Instructions and Commission from the Father limit him only to sensible and burthened souls and he will be faithful to his Commission Secondly The very order of the Spirits work in bringing men to Christ shews us to whom the invitations and offers of grace in Christ are to be made For none are convinced of righteousness i. e. of the compleat and perfect righteousness which is in Christ for their Justification until first they be convinced of sin and consequently no man will or can come to Christ by faith till convictions of sin have awakened and distressed them John 16. 8 9. This being the due order of the Spirits operation the same order must be observed in Gospel offers and invitations Thirdly It behoves that Christ should provide for his own glory as well as for our safety and not expose that to secure this but save us in that way which will bring him most honour and praise And certainly such a way is this by first convincing humbling and burthening the souls of men and then bringing them to rest in himself Alas Let those that never saw or felt the evil of sin be told of rest peace and pardon in Christ they will but despise it as a thing of no value Luke 5. 31. The whole
for sins the just for the unjust that he might bring us to God Better ten thousand worlds should perish for ever than God should lose the honour of his justice This great Obex or bar to our enjoyment of God is effectually removed by the death of Christ whereby it is not only fully satisfied but highly honoured and glorified Rom. 3. 24. and so the way by which we are brought to God is again opened to the wonder and joy of all Believers by the blood and sufferings of Christ. Fifthly and lastly It shews us the peculiar happiness and 5. priviledge of Believers above all people in the world These only are they which shall be brought to God by Jesus Christ in a reconciled state others indeed shall be brought to God as a Judge to be condemned by him Believers only are brought to God in the Mediators hand as a reconciled Father to be made blessed for ever in the injoyment of him every Believer is brought singly to God at his death Luke 16. 22. and all Believers shall be jointly and solemnly presented to God in the great day Col. 1. 22. Jude v. 24. They shall be all presented faultless before the presence of his glory with exceeding joy Now the priviledge of Believers in that day will lie in diverse things First That they shall be all brought to God together this will be the general assembly mentioned Heb. 12. 22. there shall be a collection of all Believers in all ages of the world into one blessed assembly they shall come from the East and West and North and South and shall sit down in the Kingdom of God Luke 13. 29. O what a glorious train will be seen following the redeemer in that day Secondly As all the Saints shall be collected into one body so they shall be all brought or presented unto God faultless and without blemish Jude v. 24. A glorious Church without spot or wrinkle or any such thing Ephes. 5. 27. For this is the general assembly of the spirits of just men that are made perfect Heb. 12. 23. All sin was perfectly separated from them when death had separated their souls and bodies Thirdly In this lies the priviledge of Believers that as they shall be all brought together and that in a state of absolute purity and perfection so they shall be all brought to God they shall see his face in the vision whereof is fulness of joy and at whose right hand are pleasures for evermore Psal. 16 11. The objective blessedness of the Saints consisteth in their fruition of God Psal. 73. 25. To see God in his word and works is the happiness of the Saints on earth but to see him face to face will be the fulness of their blessedness in Heaven 1 John 3. 2. This is that intuitive transforming and satisfying vision of which the Scripture frequently speaks Psal. 17. 15. 2 Cor. 15. 28. Rev. 7. 17. Fourthly to be brought unto God must needs imply a state of perfect joy and highest delight so speaks the Apostle Jude v. 14. Christ shall present or bring them to God with exceeding joy and more fully the joy of this day is expressed Psal. 45. 15. With joy and rejoycing shall they be brought they shall enter into the Kings Palace it will be a day of universal joy when all the Saints are brought home to God in a perfected state For 1. God the Father will rejoice when Christ brings home that precious number of his elect whom he redeemed by his blood he rejoyceth in them now though imperfect and under many distastful corruptions and weaknesses Zeph. 3. 17. How much more will he rejoyce in them when Christ presents them without spot or wrinkle to him Ephes. 5. 27. 2. Jesus Christ will exceedingly rejoyce 't will be the day of the gladness and satisfaction of his heart for now and not till now he receives his mystical fulness Col. 1. 24. beholds all the blessed issues of his death which cannot but give him unspeakable contentment Isai. 53. 11. He shall see of the travail of his soul and shall be satisfied 3. The day in which Believers are brought home to God will be a day of unspeakable joy to the holy Spirit of God himself For unto this all his sanctifying designs in this world had respect to this day he sealed them after this day he stirred up desires and groanings that cannot be uttered in their hearts Ephes. 4. 30. Rom. 8. 26. Thus all the great and blessed persons Father Son and Spirit will rejoyce in the bringing home of the elect to God For as it is the greatest joy to a man to see the designs which his heart hath been long projecting and intently set upon by an orderly conduct at last brought to the happy issue he first aimed at much more will it be so here the counsel and hand of each person being deeply concerned in this blessed design 4. The Angels of God will rejoyce at the bringing home of Believers to him the spirits of just men made perfect will be united in one general assembly with an innumerable company of Angels Heb. 2. 22. Great is the affection and love of Angels to redeemed ones they greatly rejoyced at the incarnation of Christ for them Luke 2. 13. They greatly delighted to pry into the mysterie of their redemption 1 Pet. 1. 12. They were marvellously delighted at their conversion which was the day of their espousals to Christ Luke 15. 10. They have been tender and careful over them and very serviceable to them in this world Heb. 1. 14. and therefore cannot but rejoice exceedingly to see them all brought home in safety to their Fathers house 5. To Conclude Christs bringing home of all Believers unto God will be matter of unspeakable joy to themselves For whatever knowledge and acquaintance they had with God here whatever sights of faith they had of Heaven and the glory to come in this world yet the sight of God and Christ the Redeemer will be an unspeakable surprise to them in that day This will be the day of relieving all their wants the day of satisfaction to all their desires for now they are come where they would be arrived at the very desires of their souls Secondly In the last place let it be considered what influence the death of Christ hath upon this design and you 2. shall find it much every way In two things especially the death of Christ hath a blessed causality and influence in this matter viz. 1. It effectually removes all obstacles to it 2. It purchaseth as a price their title to it First The death of Christ removes all obstacles out of the way of this mercy such were the bars hindring our access to God as nothing but the death of Christ could remove and open a way for Believers to come to God The guilt of sin barred us from his gracious presence Rom. 5. 1 2 3. Hosea 14. 2. The filth of sin excluded us
from all other teachings 3d Use of Exhortation The last use I shall make of this point shall be a word of exhortation both to them that never were yet effectually Use 3. taught of God and to them also that have heard his voice and are come to Christ. First To those that never yet heard the voice of God speaking to their hearts and truly this is the general case of most men and women in the professing world they have heard the sound of the Gospel but it hath been a confused empty and ineffectual sound in their ears we have heard the voice of man but have never yet heard the voice of God the gifts and abilities of Preachers have in a notional and meer humane way improved their understandings and sometimes slightly touched their affections all this is but the effect of man upon man O that you would look for something which is beyond all this satisfie not your selves with what is meerly natural and humane in ordinances come to the word with higher ends and more spiritual designs than to get some notions of truth which you had not before or to judge the gifts and abilities of the speaker if God speak not to your hearts all the Ordinances in the world can do you no good 1 Cor. 3. 7. O remember what a solemn and awful thing it is to come to those Ordinances and attend upon that Ministration in and by which the eternal decrees of Heaven are to be executed upon your souls which must be to you the savour of life unto life or of death unto death wrastle with God by prayer for a blessing upon the Ordinances Say Lord speak thy self to my heart let me hear thy voice and feel thy power in this Prayer or in this Sermon others have heard thy voice cause me to hear it it had been much better for me if I had never heard the voice of Preachers except I hear thy voice in them Secondly Let all those that have heard the voice of God and are come to Christ in the vertue of his teachings admire the wonderful condescension of God to them O that God should speak to thy soul and be silent to others there be many thousands living at this day under Ordinances to whom the Lord hath not given an ear to hear or an heart to obey Deut. 29. 4. To you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Mat. 13. 11. and I beseech you walk as men and women that have been taught of God When Satan and your corruptions tempt you to sin and to walk in the wayes of the carnal and careless world remember then that Scripture Eph. 4. 20 21. But ye have not so learned Christ if so be that you have heard him and have been taught by him as the truth is in Jesus To conclude see that you be exceeding humble and lowly in Spirit humility qualifies you for divine teachings Psal. 25. 9. The humble he will teach and the more ye are taught of God the more humble you will still be And thus you see that no man can come to Christ without the application of the Law and the teachings of the Father which being considered may be very useful to convince us which indeed is the design of it that among the multitudes of men and women living under the Ordinances of God and the general profession of Religion there are but few very few to be found who have effectually received the Lord Jesus Christ by saving faith And now Reader I suppose by this time thou art desirous to know by what signs and evidences thy union with Christ by faith may be cleared up and made evident to thee and how that great question whether thou hast yet effectually applied Christ to thy soul or no may be clearly decided which brings me to the third general Use of the whole viz. The Examination of our Interest in Christ. By 1. The donation of the Spirit from 1 Joh. 3. 24. 2. The new Creation from 2 Cor. 5. 17. 3. The mortification of sin from Gal. 5. 24. 4. The imitation of Christ from 1 Joh. 2. 6. Of each of these Trials of our interest in Christ I shall speak in their order and first of the donation of the Spirit The Twenty fourth SERMON Sermon 24. 1 JOHN 3. 24. Text. And hereby we know that be abideth in us Of the manner and importance of the Spirits indwelling by the Spirit which he hath given us THe Apostle in this Chapter is engaged in a very trying Discourse his scope is to discriminate the spirits and states of sincere Believers from meerly nominal and pretended Christians which he attempts not to do by any thing that is external but by the internal effects and operations of the Spirit of God upon their hearts His enquiry is not into those things which men profess or about the duties which they perform but about the frames and tempers of their hearts and the principles by which they are acted in religion According to this Test he puts Believers upon the search and study of their own hearts calls them to reflect upon the effects and operations of the Spirit of God wrought within their own souls assuring them that those gracious effects and fruits of the Spirit in their hearts will be a solid evidence unto them of their union with Jesus Christ amounting to much more than a general conjectural ground of hope under which it is possible there may subesse falsum lurk a dangerous and fatal mistake but the gracious effects of the Spirit of God within them are a foundation upon which they may build the certainty and assurance of their union with Christ hereby we know that he abideth in us by the spirit which he hath given us In which words we have three things to consider viz. 1. The thing to be tried our Union with Christ. 2. The trial of it by the giving of his Spirit to us 3. The certainty of the trial this way hereby we know First The thing to be tried which indeed is the greatest 1. and weightiest matter that can be brought to tryal in this world or in that to come namely our union with Christ expressed here by his abiding in us a phrase clearly expressing the difference betwixt those that by profession and common estimation pass for Christians among men though they have no other union with Christ but by an external adhesion to him in the outside duties of Religion and those whose union with Christ is real vital and permanent by the indwelling of the Spirit of Christ in their souls Joh. 15. 5 6. opens the force and importance of this phrase I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit if a man abide not in me he is cast forth as a branch and is withered the thing then to be tried is whether
and the validity of our claim to Jesus Christ. In pursuance of which design I shall first lay down some general rules and then propose some particular tryals First I shall lay down some general rules for the due information of our minds in this point upon which so great a weight hangs Rule 1. Though the Spirit of God be given to us and worketh in us yet he worketh not as a natural and necessary but as a free and arbitrary agent he neither assists nor sanctifies as the fire burneth ad ultimum sui posse as much as he can assist or sanctifie but as much as he pleaseth Dividing to every man severally as he will 1 Cor. 12. 11. bestowing greater measures of gifts and graces upon some than upon others and assisting the same person more at one season than another and all this variety of operation floweth from his own good pleasure his grace is his own he may give it as he pleaseth Rule 2. There is a great difference in the manner of the spirits working before and after the work of regeneration whilest we are unregenerate he works upon us as upon dead Creatures that work not at all with him and what motion there is in our souls is a counter-motion to the spirit but after regeneration it is not so he then works upon a complying and willing mind we work and he assists Rom. 8. 26. our conscience witnesseth and he beareth witness with it Rom. 8. 16. It is therefore an Errour of dangerous consequence to think that sanctified persons are not bound to stir or strive in the way of duty without a sensible impulse or preventing motion of the spirit Isa. 64. 7. Rule 3. Though the Spirit of God be given to believers and workâ—…th in them yet believers themselves may do or omit such things as may obsâ—…ruct the working and obscure the very being of the spirit of God in them ita nos tractat ut à nobis tractatur he dealeth with us in his evidencing and comforting work as we deal with him in point of tenderness and obedience to his dictates there is a grieving yea there is a quenching of the Spirit by the lusts and corruptions of those hearts in which he dwelleth and though he will not forsake his habitation as a spirit of sanctification yet he may for a time desert it as a spirit of consolation Psal. 51. 11. Rule 4. Those things which discover the indwelling of the Spirit in believers are not so much the matter of their duties or substance of their actions as the more secret springs holy aims and spiritual manner of their doing or performing of them 't is not so much the matter of a prayer the neat and orderly expressions in which it is uttered as the inward sense and spiritual design of the soul 't is not the choice of elegant words whereby our conceptions are cloathed or the copiousness of the matter with which we are furnished for even a poor stammering tongue and broken language may have more of the spirit of God in it This made Luther say he saw more excellency in the duty of a plain rustick Christian than in all the Triumphs of Casar and Alexander the beauty and excellency of spiritual duties is an inward hidden thing Rule 5. All the motions and operations of the spirit are alwayes harmonical and suitable to the written word Isa. 8. 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them The Scriptures are by the inspiration of the spirit therefore his inspirations into the hearts of believers must either substantially agree with the Scriptures or the inspirations of the spirit be self-repugnant and contradictory to one another It is very observable that the works of grace wrought by the spirit in the hearts of believers are represented to us in Scripture as a transcript or copy of the written word Jer. 31. 33. I will write my Law in their hearts Now as a true copy answers the original word for word letter for letter point for point so do the works of the spirit in our souls harmonize with the dictates of the spirit in the Scriptures whatsoever motion therefore shall be found repugnant thereunto must not be fathered upon the spirit of God but laid at the door of its proper parents the spirit of errour and corrupt nature Rule 6. Although the works of the spirit in all sanctified persons do substantially agree both with the written word and with one another as ten thousand copies penned from one original must needs agree within themselves yet as to the manner of infusion and operation there are found many circumstantial differences the spirit of God doth not hold one and the same method of working upon all hearts the work of grace is introduced into some souls with more terrour and trouble for sin than it is in others he wrought upon Paul one way upon Lydia in another way he holds some much longer under terrours and troubles than he doth others inveterate and more prophane sinners find stronger troubles for sin and are held longer under them than those are into whose hearts grace is more early and insensibly infused by the spirits blessing upon religious education but as these have less trouble than the others at first so commonly they have less clearness and more doubts and fears about the work of the spirit afterwards Rule 7. There is a great difference found betwixt the sanctifying and the comforting influences of the spirit upon believers in respect of constancy and permanency his sanctifying influences abide for ever in the soul they never depart but his comforting influences come and go and abide not long upon the hearts of believers Sanctification belongs to the being of a Christian Consolation only to his well being the first therefore is fixed and abiding the later various and inconstant Sanctification brings us to Heaven hereafter consolation brings Heaven into us here our safety lyes in the former our cheerfulness only in the latter There are times and seasons in the lives of believers wherein the spirit of God doth more signally and eminently seal their spirits and ravish their hearts with Joy Rara hora brevis mora sapit quidem suavissime sed gustatur rarissime Bern. unspeakable but what Bernard speaketh is certainly true in the experience of Christians It is a sweet hour and it is but an hour a thing of short continuance the relish of it is exceeding sweet but it is not often that Christians taste it And so much may suffice for the general rules about the in-being and workings of the spirit in believers for the better information of our understandings and prevention of mistakes in this matter I shall next according to promise lay down the particular marks and tryals by which we may discern whether God hath given us his spirit or no by which grown Christians when they are in a due composed
a poor Christian because of the great darkness and ignorance which clouds my soul for I read 1 Joh. 2. 27. that he enlightneth the soul which he inhabiteth the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things c. but alas my understanding is weak and cloudy I have need to learn of the meanest of Gods people this only I know that I know nothing as I ought to know Two things are to be respected in spiritual knowledge Sol. viz. the quantity and the efficacy thereof your condition doth not so much depend upon the measures of knowledge for haply you are under many natural disadvantages and want those helps and means of increasing knowledge which others plentifully enjoy it may be you have wanted the helps of education or have been incumbred by the necessities and cares of the world which have allowed you but little leasure for the improvement of your minds but if that which you do know be turned into practice and obedience Col. 1. 9 10. if it have influence upon your hearts and transform your affections into a spiritual frame and temper 2 Cor. 3. 17 18. if your ignorance humble you and drive you to God daily for the increase of knowledge one drop of such knowledge of Christ and your selves as this is more worth than a Sea of humane moral unsanctified and speculative knowledge though you know but little yet that little being sanctified is of great value though you know but little time was when ye knew nothing of Jesus Christ or the state of your own souls In a word though you know but little that little you do know will be still encreasing like the morning light which shineth more and more unto the perfect day Prov. 4. 18. If thou knowest so much as brings thee to Christ thou shalt shortly be where thy knowledge shall be as the light at noon day I sometime find my heart raised and my affections melted Obj. 2. in duties but I doubt it is but in a natural way and not from the spirit of God could I be assured those motions of my heart were from the spirit of grace and not meerly a natural thing it would be singular comfort and satisfaction to me First Consider whether this be not the ground of your Sol. fear and doubting because you are fain to take pains in the way of meditation prayer and other duties to bring your hearts to sense and savour the things of God whereas it may be you expect your spiritual enlargements and comforts should flow in upon you spontaneously and drop from heaven immediately of their own accord without any pains or industry of yours here may be and probably is a great mistake in this matter for the spirit of God works in the natural method wherein affections use to be raised and makes use of such duties as meditation and prayer as instruments to do that work by Ezech. 36. 37. So David was forced to reason with and chide his own heart Psal. 42. 5. thy comfort and enlargement may nevertheless be the fruit of the spirit because God makes it spring up and grow upon thy duties Secondly Take this as a sure rule whatsoever rises from self alwayes aimes at and terminates in self this stream cannot be carryed higher than the fountain if therefore thy aim and end in striving for affections and enlargements in duty be only to win applause from men and appear to be what in reality thou art not this indeed is the fruit of nature and a very corrupt and hypocritical nature too but if thy heart be not melted or desire to be melted in the sense of the evil of sin in order to the farther mortification of it and under the apprehensions of the free grace and mercy of God in the pardon of sin in order to the engaging of thy soul more firmly to him if these or such like be thy ends and designs or be promoted and furthered by thine enlargements and spiritual comforts never reject them as the meer fruits of nature a carnal root cannot bring forth such fruits as these Upon the Contrary Spiritual deadness and indisposedness Obj. 3. to duties and to those especially which are more secret spiritual and self-denying than others is the ground upon which many thousand souls who are yet truly gracious do doubt the indwelling of the spirit in them O saith such a soul if the spirit of God be in me Why is it thus Could my heart be so dead so backward and averse to spiritual duties no no these things would be my meat and my drink the delights and pleasures of my life First These things indeed are very sad and argue thy Sol. heart to be out of frame as the body is when it cannot relish the most desireable meats or drinks but the question will be how thy soul behaves it self in such a condition Qui bonâ—…m vult malum non vult is studium retinet plaâ—…di deo quamvis illectus concupiscentiâ malâ nonnunquam ex infirmitate illud committat quod deo displicet Davenant as this is whether this be easie or burthensome to be born by thee and if thou complain under it as a burthen then what pains thou takest to ease thy self and get rid of it Secondly Know also that there is a great difference betwixt spiritual death and spiritual deadness the former is the state of the unregenerate the latter is the disease and complaint of many thousand regenerate souls If David had not felt it as well as thee he would never have cryed out nine times in the compass of one Psalm Quicken me quicken me Besides Thirdly Though it be often it is not alwayes so with thee there are seasons wherein the Lord breaks in upon thy heart enlarges thy affections and sets thy soul at liberty to which times thou wilt do well to have an eye in these dark and cloudy dayes But the Spirit of God is a comforter as well as a sanctifier Obj. 4. he doth not only enable men to believe but after they believe he also seals them Eph. 1. 13. but I walk in darkness and am a stranger to the sealing and comforting work of the spirit how therefore can I imagine the spirit of God should dwell in me who go from day to day in the bitterness of my soul mourning as without the Sun There is a twofold sealing and a twofold comfort the Sol. spirit sealeth both objectively in the work of sanctification and formally in giving clear evidence of that work thou mayest be sealed in the first whilest thou art not yet sealed in the second sense if so thy condition is safe although it be at present uncomfortable And as to comfort that also is of two sorts viz. seminal or actual in the root or in the fruit light is sown for the righteous Psal.
stranger to regeneration all the while John 3. 10. Secondly That many strong convictions and troubles for 2. sin may be found where the new creature is never formed Conviction indeed is an antecedent unto and preparative for the new creature as the blossomes of the tree are to the fruit that follows them but as fruit doth not always follow where those blossoms and flowers appear so neither doth the new creature follow all convictions and troubles for sin Conviction is a common work of the Spirit both upon the elect and reprobates but the new creature is formed only in Gods elect Convictions may be blasted and vanish away and the man that was under troubles for sin may return again with the dog to his vomit and the sow that was washed to her wallowing in the mire 2 Pet. 2. 22. but the new creature never perishes nor can consist with such a return unto sin Thirdly That excellent gifts and abilities fitting men for service in the Church of God may be where the new creature 3. is not for these are promiscuously despensed by the Spirit both to the regenerate and ungenerate Mat. 7. 22. Many will say unto me in that day Lord Lord have we not prophesied in thy name Gifts are attainable by study prayer and preaching are reduced to an art but regeneration is wholly supernatural Sin in dominion is consistent with excellent gifts but wholly incompatible with the new creature In a word these things are so different in nature from the new creature that they oft times prove the greatest barrs and obstacles in the world to the regenerating work of the spirit Let no man therefore trust to things whereby multitudes deceive and destroy their own souls Reader it may cost thee many an aking head to obtain gifts but thou wilt finde an aking heart for sin if ever God make thee a new creature Fourthly Be convinced that multitudes of religious duties may be performed by men in whom the new creature was never formed Though all new creatures perform the duties of religion yet all that perform the duties of religion are not new creatures regeneration is not the only root from which the duties of religion spring Isa. 58. 2. Yet they seek me dayly and delight to know my ways as a nation that did righteousness and forsook not the ordinance of their God they ask of me the ordinances of justice they take delight in approaching to God These are but weak and slippery foundations for men to build their confidence and hopes upon 3d. Use for Examination Next therefore let me perswade every man to try the state of his own heart in this matter and closely consider and weigh Use 3. this great question Am I really and indeed a new creature or am I an old creature still in the new creatures dress and habit Some light may be given for the discovery hereof from the considerations of The 1. Antecedents of the new Creation 2. Concomitants 3. Consequents First weigh and consider well the Antecedents of the new creature have those things past upon your souls which ordinarily make way for the new creature in whomsoever the Lord forms it First hath the Lord opened the eyes of your understanding in the knowledge of sin and of Christ hath he shewed you both your disease and remedy by a new light shining from heaven into your souls Thus the Lord doth whereever he forms the new creature Acts 26. 18. Secondly hath he brought home the word with mighty power and efficacy upon your hearts to convince and humble them this is the method in which the new creature is produced Rom. 7. 9. 1 Thes. 1. 5. Thirdly have these convictions overturned your vain confidences and brought you to a great pinch and inward distress of soul making you to cry what shall we doe to be saved These are the ways of the spirit in the formation of the new creature Acts 16. 29. Acts 2. 37. If no such antecedent works of the spirit have passed upon your hearts you have no ground for your confidence that the new creature is formed in you Secondly Consider the concomitant frames and workings of spirit which ordinarily attend the production of the new creature and judge impartially betwixt God and your own souls whether they have been the very frames and workings of your hearts First have your vain spirits been composed to the greatest seriousness and most solemn consideration of things eternal as the hearts of all those are whom God regenerates When the Lord is about this great work upon the soul of man whatever vanity levity and sinful jollity was there before it is banished from the heart at this time for now heaven and hell life and death are before a mans eyes and these are the most awful and solemn things that ever our thoughts conversed with in this world now a man of the most airy and pleasant constitution when brought to the sight and sense of those things saith of laughter it is mad and of mirth what doth it Eccles. 2. 2. Secondly A lowly meek and humble frame of heart accompanies the new Creation the soul is weary and heavy laden Matth. 11. 28. convictions of sin have plucked down the pride and loftiness of the spirit of man emptied him of his vain conceits those that were of lofty proud and blustring humours before are meekened and brought down to the very dust now it is with them to speak allusively as it was with Jerusalem that lofty City Isa. 29. 1. 4. Wo to Ariel to Ariel the City where David dwelt thou shalt be brought down and shalt speak out of the ground and thy speech shall be low out of the dust Ariel signifies the Lyon of God so Jerusalem in her prosperity was other Cities trembled at her voice but when God brought her down by humbling Judgements then she whispered out of the dust so it is in this case Thirdly Alonging thirsting frame of spirit accompanies the new creation the desires of the soul are ardent after Christ never did the hireling long for the shadow as the weary soul doth for Christ and rest in him if no such frames have accompanied that which you take for your new birth you have the greatest reason in the world to suspect your selves under a cheat Thirdly Weigh well the effects and consequents of the new creature and consider whether such fruits as these are found in your hearts and lives First Whereever the new creature is formed there a mans course and conversation is changed Eph. 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind the new creature cannot but blush and be ashamed of the old Creatures conversation Rom. 6. 21. Secondly The new Creature continually opposes and conflicts with the motions of sin in the heart Gal. 5. 17. The spirit lusteth against the flesh grace can no more
seasonably A sound of judgement is in our ears the Lords voice crieth unto the City and the man of wisdom shall see thy name hear ye the rod and who hath appointed it Mica 6. 9. All things round about us seem to posture themselves for trouble and distress Where is the man of wisdom that doth not foresee a shower of wrath and indignation coming We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loins as a woman in travail and all faces are turned into paleness Alas for that day is great so that none is like it it is even the day of Jacobs trouble but he shall be delivered out of it Jer. 30. 5 6 7. Many eyes are now opened to see the common danger but some foresaw it long ago when they saw the general decay of godliness every where the notorious Prophanity and Atheism that overspread the Nations the spirit of enmity and bitterness against the power of godliness whereever it appeared and though there seemed to be a present calm and general quietness yet those that were wise in heart could not but discern distress of nations with great perplexity in these seeds of judgement and calamity but as the Epha fills more and more so the determined wrath grows more and more visible to every eye and 't is a fond thing to dream of tranquillity in the midâ—… of so much iniquity Indeed if these Nations were once swept with the besom of reformation we might hope God would not sweep them with the besome of destruction but what peace can be expected whilst the highest provocations are continued It is therefore the great and present concernment of all to provide themselves of a refuge before the storm overtake them for as Augustin well observes non facile inveniuntur praesidia in adversitate quae non fuerint in pace quaesita O take up your lodgings in the Attributes and Promises of God before the night overtake you view them often by faith and clear up your interest in them that you may be able to go to them in the dark when the Ministers and Ordinances of Christ have taken their leave of you and bid you good night Whilst many are hasting on the wrath of God by prophaneness and many by smiting their fellow Servants and multitudes resolve if trouble come to fish in the troubled waters for safety and preferment not doubting whensoever the overflowing flood comes but they shall stand dry O that you would be mourning for their sins and providing better for your own safety Reader it is thy one thing necessary to get a cleared interest in Jesus Christ which being once obtained thou maist face the storm with boldness and say Come troubles and distresses losses and tryals prisons and death I am provided for you do your worst you can do me no harm let the winds roar the lightnings flesh the rains and hail fall never so furiously I have a good roof over my head a comfortable lodging provided for me my place of defence is the munition of rocks where bread shall be given me and my waters shall be sure Isa. 33. 16. The design of the ensuing Treatise is to assist thee in this great work and though it was promised to the world many years past yet providence hath reserved it for the fittest season and brought it to thy hand in a time of need It contains the method of grace in the application of the great redemption to the souls of men as the former part contains the method of grace in the impetration thereof by Jesus Christ. The acceptation God hath given the former part signified by the desires of many for the publication of this hath at last prevailed with me notwithstanding the secret consciousness of my inequality to so great an undertakement to adventure this second part also upon the ingenuity and candour of the Reader And I consent the more willingly to the publication of this because the design I first aimed at could not be intire and compleat without it but especially the quality of the subject matter which through the blessing and concurrence of the spirit may be useful both to rouze the drousie Consciences of this sleepy generation and to assist the upright in clearing the work of the spirit upon their own souls These considerations have prevailed with me against all discouragements And now Reader it is impossible for me to speak particularly and distinctly to the case of thy soul which I am ignorant of except the Lord shall direct my discourse to it in some of the following suppositions If thou be one that hast sincerely applied and received Jesus Christ by faith this discourse through the blessing of the Spirit may be useful to thee to clear and confirm thy evidences to melt thy heart in the sense of thy mercies and to ingage and quicken thee in the way of thy duties Here thou wilt see what great things the Lord hath done for thy soul and how these dignities as thou art his Son or Daughter by the double title of regeneration and adoption do oblige thee to yield up thy self to God intirely and to say from thy heart Lord whatever I am I am for thee whatever I can do I will do for thee and whatever I can suffer I will suffer for thee and all that I am or have all that I can do or suffer is nothing to what thou hast done for my soul. If thou be a stranger to regeneration and faith a person that makest a powerless profession of Christ that hast a name to live but art dead here it 's possible thou maist meet something that will convince thee how dangerous a thing it is to be an old creature in the new creatures dress and habit and what it is that blinds thy judgement and is likeliest to prove thyruine a seasonable and full conviction whereof will be the greatest mercy that can befall thee in this world if thereby at last God may help thee-to put on Christ as well as the name-of Christ. If thow be in darkness about the state of thy own soul and willing to have it faithfully and impartially tried by the rule of the word which will not warp to any mans humour or interest here thou wilt find some weak assistance offered thee to clear and disintangle thy doubting thoughts which through thy prayer and the supply of the Spirit of Jesus Christ may lead thee to a comfortable settlement and inward peace If thou be a proud conceited presumptuous â—…oul who hast too little knowledge and too much pride and self-love to admit any doubts or scruples of thy state towards God there are many things in this Treatise proper for thy conviction and better information for woe to thee if thou shouldest not fear till thou begin to feel thy misery if thy troubles do not come on till
saved For he comes in the Fathers and in the Sons name and authority to put the last hand to our Salvation work by bringing all the fruits of election and redemption home to our souls in this work of effectual vocation hence the Apostle 1 Pet. 1. 2. noting the order of causes in their operations for the bringing about of our Salvation thus states it Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ here you find Gods election and Christs blood the two great causes of Salvation and yet neither of these alone nor both together can save us there must be added the Sanctification of the Spirit by which Gods decree is executed and the sprinkling i. e. the personal application of Christs blood as well as the shedding of it before we can have the saving benefit of either of the former causes Propos. 4. The application of Christ with his saving benefits is exactly of the same extent and latitude with the Fathers election and the Sons intention Propos. 4. in dying and cannot possibly be extended to one soul farther Whom he did predestinate them he also called Rom. 8. 30. And Acts 13. 48. as many as were ordained to eternal life believed 2 Tim. 1. 9. who hath saved and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the foundation of the world The Father Son and Spirit betwixt whom was the council of peace work out their design in a perfect harmony and consent as there was no jarr in their council so there can be none in the execution of it those whom the Father before all time did chuse they and they only are the persons whom the Son when the fulness of time for the execution of that decree was come dyed for John 17. 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me and ver 19. for their sakes I sanctifie my self i. e. consecrate devote or set my self apart for a sacrifice for them And those for whom Christ died are the persons to whom the Spirit effectually applys the benefits and purchases of his blood 〈◊〉 comes in the name of the Father and Son but the world cannot receive him for it neither sees nor knows him Joh. 14. 17. they that are not of Christs sheep believe not Joh. 10. 26. Christ hath indeed a fulness of saving power but the dispensation thereof is limited by the Fathers will therefore he tells us Matth. 20. 23. it is not mine to give but it shall be given to them for whom it is prepared of my father in which words he no way denies his authority to give glory as well as grace only shews that in the dispensation proper to him as mediator he was limited by his Fathers will and counsel And thus also are the dispensations of grace by the Spirit in like manner limited both by the counsel and will of the Father and Son For as he proceeds from them so he acts in the administration proper to him by commission from both Joh. 14. 26. The Holy Ghost whom the Father will send in my name and as he comes forth into the world by this joynt Commission so his dispensations are limited in his Commission for it 's said John 16. 13. he shall not speak of himself but whatsoever he shall hear that shall he speak i. e. he shall in all things act according to his Commission which the Father and I have given him The Son can do nothing of himself but what he seeth the Father do Joh. 5. 19. And the Spirit can do nothing of himself but what he hears from the Father and Son and it 's impossible it should be otherwise considering not only the Unity of their Nature but also of their will and design So that you see the applications of Christ and benefits by the Spirit are commensurable with the Fathers secret counsel and the Sons design in dying which are the rule model and pattern of the Spirits working Propos. 5. The Application of Christ to Souls by the regenerating work of the Spirit is that which makes the first internal difference and distinction Propos. 5. among men It is very true that in respect of Gods fore-knowledge and purpose there was a distinction betwixt one man and another before any man had a being one was taken another left and with respect to the death of Christ there is a great difference betwixt one and another he laid down his life for the sheep he pray'd for them and not for the world but all this while as to any relative change of state or real change of temper they are upon a level with the rest of the miserable world The Elect themselves are by nature children of wrath even as others Eph. 2. 3. and to the same purpose the Apostle tells the Corinthians 1 Cor. 6. 11. when he had given in that black bill describing the most Iewd profligate abominable wretches in the world men whose practices did stink in the very nostrils of nature and were able to make the more sober Heathens blush after this he tells the Corinthians And such were some of you but ye are washed c. q. d. look these were your Companions once as they are you lately were The work of the Spirit doth not only evidence and manifest that difference which Gods Election hath made between man and man as the Apostle speaks 1 Thes. 1. 4 5. but it also makes a twofold difference it self namely in state and temper whereby they visibly differ not only from other men but also from themselves after this work though a man be the who yet not the what he was This work of the spirit makes us new creatures namely for quality and temper 2 Cor. 5. 17. If any man be in Christ he is a new creature old things are past away behold all things are become new Propos. 6. The Application of Christ by the work of regeneration is that which yields unto men all the sensible sweetness and refreshing comforts Propos. 6. that they have in Christ and in all that he hath done suffered or purchased for sinners An unsanctified person may relish the natural sweetness of the creature as well as he that is sanctified he may also seem to relish and tast some sweetness in the delicious promises and discoveries of the Gospel by a misapplication of them to himself but this is like the joy of a beggar dreaming he is a King but he awakes and finds himself a beggar still but for the rational solid and genuine delights and comforts of religion no man tasts it till this work of the Spirit have first past upon his soul it is an enclosed pleasure a stranger intermeddles not with it The white stone and the new
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
of the power is of God and not of us as it follows in the next words To the same purpose speaks the same Apostle 1 Cor. 3. 7. So then neither is he that planteth any thing neither he that watereth but God that giveth the increase Not any thing what can be more diminutively spoken of the Gospel preachers but we must not understand these words in a simple and absolute but in a comparative and relative sence not as if they were not necessary and useful in their place but that how necessary soever they be and what excellent gifts soever God hath furnished them with yet it is neither in their power nor choice to make the word they preach effectual to men if it were then the damnation of all that hear us must needs lye at our door then also many thousands would have been reconciled to God which are yet in the state of enmity but the effect of the Gospel is not in our power Thirdly But whatever efficacy it hath to reconcile men to God it derives from the spirit of God whose Cooperation 3. and blessing which is arbitrarily dispensed gives it all the fruit it hath Ministers saith one * Mr. Anthony Burges are like Trumpets which make no sound if breath be not breathed into them Or like Ezekiels wheels which move not unless the spirit move them or like Elisha's servant whose presence doth no good except Elisha's spirit be there also for want of the spirit of God how many thousands of souls do find the Ministry to be nothing to them If it be something to the purpose to any soul it is the Lord that makes it so This spirit is not limited by mens gifts or parts he concurrs not only with their labours who have excellent gifts but ostentimes blesses mean despicable gifts with far greater success beautiful Rachel is barren and blear-ey'd Leah bears children Ex duobus aetate jam grandibus impiis cur iste ita vocetuâ—… ut vocantem sequatur ille autem non nolito judicare si non vis errare inscrutabilia sunt judica dei cujus vult misâ—…retur Aug. de bono persec Cap. 8. Suppose saith Austin there be two Conduits in a Town one very plain and homely the other built of polished marble and adorned with excellent Images as Eagles Lions Angels the water refreshes as it is water and not as it comes from such or such a Conduit 'T is the spirit that gives the word all that vertue it hath he is the Lord of all saving influences he hath dominion over the word over our souls over the times and seasons of conversion and if any poor Creature attend the Ministry without benefit if he go away as he came without fruit surely we may say in this case as Martha said to Christ in reference to her brother Lazarus Lord if thou hadst been here my brother had not dy'd so Lord if thou hadst been in this prayer in this Sermon this poor soul had not gone dead and carnal from under it And now what remains but that we apply this truth in those uses that it gives us First Use of Information Infer 1. Is the Preaching of the Gospel by Christs Ambassadors the way which God takes to reconcile sinners to himself Then how inexcusable are all those that continue in their state of enmity though the Ambassadors of peace have been with them all their lives long wooing and beseeching them to be reconciled to God O invincible obstinate incurable disease which is aggravated by the only proper remedy hath God been wooing and beseeching you by his Ambassadours so many years to be reconciled to him and will you not yield to any intreaties must he be made to speak in vain to charm the deaf Adder well when the milder Attributre hath done with you the seveer Attribute will take you in hand The Lord hath kept an account of every year and day of his patience towards you Luke 13. 7. These three years I came seeking fruit on this Fig-tree and finde none and Jer. 25. 3. These three and twenty years have I spoken unto you rising early and speaking but ye have not hearkened Well be you assured that God hath both the glass of your time and the vials of his wrath by him and so much of his abused patience as runs out of one so much of his incensed wrath runs into the other there is a time when this Treaty of peace will end when the Master of the house will rise up and the doors be shut Luke 13. 25. Then will you be left without hope and without Apology We read indeed of some poor and ineffectual pleas that will be made by some at the last day so Matth. 7. 22. We have Prophesied in thy name c. These pleas will not avail but as for you what will you plead possibly many thousand Ideots or poor weak-headed persons may perish many young ones that had little or no time in the world to acquaint themselves with matters of religion or understand the way of salvation many Millions of heathens that never heard the name of Christ nor came within the sound of Salvation who will yet perish and that justly Now whatsoever Apologies any of these will make for themselves in the last day to be sure you can make none God hath given you a Capacity and competent understanding many of you are wise and subtil in all your other concernments and only shew your folly in the great concernments of your Salvation you cannot plead want of time some of you are grown gray-headed under the Gospel you cannot plead want of means and opportunities the Ordinances and Ministers of Christ have been with you all your life long to this day sure if you be Christless now you must also be speechless then Infer 2. Hence it also follows That the world owes better entertainment Infer 2. than it gives to the Ministers of Christ. Christs Ambassadors deserve a better welcome than they find among men Your respects to them is founded upon their office and imployment for you Heb. 13. 17. and 1 Thes. 5. 12. They watch for your souls dare any of you watch for their ruine They bring glad tydings shall they return with sad tydings to him that sent them They publish peace shall they be rewarded with trouble O ungrateful world We read in Eph. 6. 20. of an Ambassador in bonds and he no ordinary one neither we read also a strange Challenge made by another at his own death Acts 7. 52. Which of all the prophets have not your fathers persecuted And they have slain them which shewed before the coming of the Just one Some that break the bread of life to you might want bread to eat for any regard you have to them The office of the Ministry speaks the abundant love of God to you your Contempt and abuse of it speaks the abundant stupidity or malignity of your hearts towards God what a
sooner is the soul quickened by the Spirit of God but it answers in some measure the end of God in that work by its active reception of Jesus Christ in the way of believing what this vital act of faith is upon which so great a weight depends as our Interest in Christ and everlasting blessedness this Scripture before us will give you the best account of it wherein omitting the Coherence and contexture of the words we have three things to ponder First The high and glorious priviledge conferr'd viz. power to become the sons of God Secondly The subject of this priviledge described As many as received him Thirdly The description explain'd by way of Apposition even as many as believed on his name First The priviledge conferr'd is a very high and glorious 1. one than which no created being is capable of greater power Beza hoc jus Piscator hanc dignitatem Lightfoote prarogativam Heinsius privilegium nec multo aliter vâ—…ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenistae usâ—… videntur cum Câ—…aldeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresserunt Heins to become the sons of God this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of large extent and signification and is by some rendred this right by others this dignity by others this prerogative This priviledge or honour it implys a title or right to Adoption not only with respect to the present benefits of it in this life but also to that blessed inheritance which is laid up in heaven for the sons of God and so Grotius rightly expounds it of our consummate sonship consisting in the actual enjoyment of blessedness as well as that which is inchoate not only a right to pardon favour and acceptance now but to heaven and the full enjoyment of God hereafter O what an honour dignity and priviledge is this Secondly The Subjects of this priviledge are described as many as received him This Text describes them by that 2. very grace Faith which gives them their title and right to Christ and his benefits and by that very act of faith which primarily conferrs their right to his person and secondarily to his benefits viz. receiving him there be many graces besides faith but faith only is the grace that gives us right to Christ and there be many acts of faith besides receiving but this receiving or embracing of Christ is the justifying and saving act as many as received him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many be they of any nation sex age or condition For there is neither Greek nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond or Free but Christ is all and in all Col. 3. 11. Nothing but unbelief barrs men from Christ and his benefits as many as received him the word signifies to accept take or as we fitly render to receive assume or take to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est Grot. us a word most aptly expressing the nature and office of faith yea the very justifying and saving act and we are also heedfully to note its special object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him the Text saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him i. e. his person as he is cloathed with his offices and not only his benefits and priviledges These are secondary and consequential things to our receiving him * Oblatio est actio Dei plerunque mediata facta in verbo receptio est actio hominis ita tamen ut simul quoque sit beneficium dâ—… nec enim homo posset recipere mediatorem nisi fides quae receptionis hujus est organon 〈◊〉 deo daretur Wendel So that it is a receiving assuming or accepting the Lord Jesus Christ which must have respect to the tenders and proposals of the gospel for therein is the righteousness of God revealed from faith to faith Rom. 1. 17. therein is Jesus Christ revealed proposed and offered unto sinners as the only way of justification and salvation which Gospel offer as before was opened is therefore ordinarily necessary to believing Rom. 10. 11 12 13 c. Thirdly This description is yet further explained by this additional exegetical clause even to them that believe in his 3. name here the terms are varied though the thing exprest in both be the same what he call'd receiving there is call'd believing on his name here to shew us that the very essence of saving faith consists in our receiving of Christ by his name we are to understand Christ himself it is usual to take these two believing in him and believing in his name as terms convertible and of the same importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse est nomen suum nomen ejus ipse est his name Drusius is himself and himself is his name So that here we have the true nature and precious benefits of saving faith excellently exprest in this Scripture the summ of which take in this proposition Doct. That the receiving of the Lord Jesus Christ is that saving and vital act of faith which gives the soul right both to his person and Doct. benefits We cannot act spiritually till we begin to live spiritually therefore the Spirit of life must first joyn himself to us in his quickening work as was shewn you in the last Sermon which being done we begin to act spiritually by taking hold upon or receiving Jesus Christ which is the thing designed to be opened in this Sermon The soul is the life of the body faith is the life of the soul and Christ is the life of faith There are several sorts of faith besides saving faith and in saving faith there are several acts besides the justifying or saving act but this receiving act which is to be our subject this day is that upon which both our righteousness and eternal happiness do depend This as a form differences saving faith from all other kinds or sorts of faith by this it is that we are justified and saved To as many as received him to them gave he power to become the sons of God Forma vel aliquid formae analogum ponitur differentiae loco yet it doth not justifie and save us by reason of any proper dignity that is found in this Act but by reason of the object it receives and apprehends the same thing is often exprest in Scripture by other terms as coming to Christ Joh. 6. 35. rolling or staying upon Christ Isa. 50. 10. but whatever is found in those expressions it is all comprehended in this as will appear hereafter Now the method into which I shall cast the discourse of this subject that I may handle it with as much perspicuity and profit as I can shall be First To explain and open the nature of this receiving of Christ and shew you what it includes 1. Secondly To prove that this is the justifying and saving act of faith 2. Thirdly To shew you the excellency of this act of Faith 3.
light Isa. 50. 10. nay a man must be a believer before he know himself to be so the direct act of faith is before the reflex act so that the justifying act of faith lies neither in Assent nor in Assurance Assent saith I believe that Christ is and that he is the Saviour of the elect Assurance saith I believe and am sure that Christ dyed for me and that I shall be saved through him So that Assent widens the nature of faith too much and Assurance upon the other hand straitens it too much but Acceptance which saith I take Christ in all his offices to be mine this fits it exactly and belongs to all true believers and to none but true believers and to all true believers at all times this therefore must be the justifying and saving act of faith Arg. 3. Thirdly That and no other is the justifying and saving act of faith to which the properties and effects of saving faith do Arg. 3. belong or in which they are only found But in the fiducial receiving of Christ are the properties and effects of saving faith only found This therefore must be the justifying and saving act of faith First By saving faith Christ is said to dwell in our hearts Eph. 3. 17. but it is neither by assent nor assurance but by acceptance and receiving him that he dwells in our hearts not by assent for then he would dwell in the unregenerate nor by assurance for he must dwell in our hearts before we can be assured of it Therefore it is by acceptance Secondly By faith we are justified Rom. 5. 1. but neither assent nor assurance for the reasons above do justifie therefore it must be by the receiving act and no other Thirdly The Scripture ascribes great difficulties to that faith by which we are saved as being most cross and opposite to the corrupt nature of man but of all the acts of faith none is clog'd with like difficulties or conflicts with greater oppositions than the receiving act doth about this act hang the greatest difficulties fears and deepest self-denyal In assent a mans reason is convinced and yields to the evidence of truth so that he can do no other but assent to the truth In assurance there is nothing against a mans will or comfort but much for it every one desires it but it is not so in acceptance of Christ upon the self-denying terms of the Gospel as will hereafter be evinced We conclude therefore that in this consists the nature and essence of saving faith Thirdly Having seen what the receiving of Jesus Christ 3. is and that it is the faith by which we are justified and saved I next come to open the Dignity and excellency of this faith whose praises and Encomiums are in all the Scriptures there you find it renowned by the title of precious faith 2 Pet. 1. 7. enriching faith Jam. 2. 5. the work of God Joh. 6. 29. the great mystery of Godliness 1 Tim. 3. 16. with many more rich Epithets throughout the Scriptures bestowed upon it Now faith may be considered two ways viz. either Qualitatively or Relatively Considered qualitatively as a saving grace it hath the same excellency that all other precious saving graces have as it is the fruit of the Spirit it is more precious than Gold Prov. 8. 11 19. and so are all other graces as well as faith in this sense they all shine with equal glory and that a glory transcending all the glory of this world but then consider faith Relatively as the instrument by which the righteousness of Christ is apprehended and made ours and in that consideration it excels all other graces This is the grace that is singled out from among all other graces to receive Christ by which office it is dignified above all its fellows as Moses was honoured above the many thousands of Israel when God took him up into the Mount admitted him nearer to himself than any other of all the Tribes might come for they stood without the Rail while Moses was received into the special presence of God and was admitted to such views as others must not have so faith is honoured above all its fellow graces in being singled out and solemnly anointed to this high office in our Justification this is that precious eye that looks unto Christ as the stung Israelites did to the brazen Serpent and derives healing vertue from him to the soul. It is the grace which instrumentally saves us Eph. 2. 8. as it's Christs glory to be the door of salvation so it 's Faiths glory to be the golden key that opens that door What shall I say of Faith 't is the bond of Union the instrument of justification the spring of spiritual peace and joy the means of spiritual livelihood and subsistence and therefore the great scope and drift of the Gospel which aims at and presseth nothing more than to bring men and women to believe First This is the bond of our Union with Christ that Union is begun in our vivification and compleated in our actual receiving of Christ the first is a bond of Union on the Spirits part the second a bond of Union on our part Christ dwelleth in our hearts by faith Eph. 3. 17. and herein it is a door opened to let in many rich blessings to the soul for by uniting us to Christ it brings us into special favour and acceptation with God Eph. 1. 6. makes us the special objects of Christs conjugal love and delight Eph. 5. 29. draws from his heart sympathy and tender sense of all our miseries and burdens Heb. 4. 15. Secondly 'T is the instrument of our justification Rom. 5. 1. till Christ be received thus received by us we are in our sins under guilt and condemnation but when faith comes then comes freedome by him all that believe are justified from all things Acts 13. 38. Rom. 8. 1. for it apprehends or receives the pure and perfect righteousness of the Lord Jesus wherein the soul how guilty and sinful soever it be in it self stands faultless and spotless before the presence of God all Inveniri in Christo tacitam habet relationem ad dei judicium in iis nullam invenit condemnationem quia justitiâ qualem esse requirit i. e. perfectâ accumulatâ exornatos nos invenit nempe justitia Christi per fidem nobis imputata Bern. in Loc. obligations to punishment are upon believing immediately dissolved a full and final pardon sealed O precious faith who can sufficiently value it What respect Reader wouldst thou have to that hand that should bring thee a Pardon when on the Ladder or Block why that pardon which thou canst not read without tears of joy is brought thee by the hand of faith O inestimable grace that cloaths the pure righteousness of Jesus upon our defiled souls and so causes us to become the righteousness of God in him or as it is 1 Joh. 3. 7. righteous as he is righteous non
formali intrinsecâ Justitiâ sed relativâ not with a formal inherent righteousness of our own but with a relative imputed righteousness from another I know this most excellent and most comfortable doctrine of imputed righteousness is not only denyed but derided by Papists Stapleton calls it spectrum Cerebri Lutherani the monstrous birth of Luthers brain but blessed be God this comfortable truth is well secured against all attempts of its adversaries Let their blasphemous mouths call it in derision as they do putative righteousness i. e. a meer fancied or conceited righteousness yet we know assuredly Christs righteousness is imputed to us and that in the way of faith If Adams sin became ours by Imputation then so doth Christs righteousness also become ours by Imputation Rom. 5. 17. If Christ were made a sinner by the imputation of our sins to him who had no sin of his own then we are made righteous by the imputation of Christs righteousness to us who have no righteousness of our own according to 1 Cor. 5. 21. This was the way in which Abraham the father of them that believe was justified and therefore this is the way in which all believers the children of Abraham must in like manner be justified Rom. 4. 22 23 24. Who can express the worth of faith in this one respect if this were all it did for our souls But Thirdly It is the spring of our spiritual peace and joy and that as it is the Instrument of our Justification If it be an instrument of our Justification it cannot but be the spring of our consolation Rom. 5. 1. Being justified by faith we have peace with God in uniting us with Christ and apprehending and applying his righteousness to us it becomes the seed or root of all the peace and joy of a Christians life Joy the child of faith therefore bears its name Phil. 1. 25. the joy of faith So 1 Pet. 1. 8 9. Believing we rejoyce with joy unspeakable we cannot forbear laughing when we are tickled nor can we forbear rejoycing while by faith we are brought to the sight and knowledge of such a priviledged state when faith hath first given and then cleared our title to Christ Joy is no more under the souls command we cannot but rejoyce and that with Joy unspeakable Fourthly It is the means of our spiritual livelihood and subsistance all other graces like birds in the nest depend upon what faith brings in to them take away faith and all the graces languish and dye joy peace hope patience and all the rest depend upon faith as the members of the natural body do upon the vessels by which blood and spirits are conveyed to them The life which I now live saith the Apostle is by the faith of the Son of God Gal. 2. 20. it provides our ordinary food and extraordinary Cordials Psal. 27. 13. I had fainted unless I had believed And seeing it is all this to our souls Fifthly In the last place it is no wonder that it is the main scope and drift of the Gospel to press and bring souls to believing 't is the Gospels grand design to bring up the hearts of men and women to faith The urgent commands of the Gospel aim at this 1 Joh. 3. 23. Mark 1. 14 15. Joh. 12. 36. hither also look the great promises and encouragements of the Gospel Joh. 6. 35 37. so Mark 16. 16. And the opposite sin of unbelief is every where fearfully aggravated and threatned Joh. 16. 8 9. Joh. 3. 18. 35. And this was the third thing premised namely a discovery of the transcendant worth and excellency of saving faith Fourthly But lest we commit a mistake here to the prejudice of Christs honour and glory which must not be 4. given to another no not to faith it self I promised you in the fourth place to snew you upon what account faith is thus dignified and honoured that so we may give unto faith the things that are faiths and to Christ the things that are Christs And I find four opinions about the interest of faith in our Justification some will have it to justifie us formally not relatively i. e. upon the account of its own intrinsecal value and worth and this is the Popish sense of Justification by faith Some affirm that though faith be not our perfect legal righteousness considered as a work of ours yet the act of believing is imputed to us for righteousness i. e. God graciously accepts it instead of perfect legal righteousness and so in his esteem it 's our evangelical righteousness And this is the Arminian sense of justification by faith Some there are also even among our reformed Divines that contend that faith justifies and saves us as it is the Condition of the new Covenant And Lastly others will have it to justifie us as an Instrument apprehending or receiving the righteousness of Christ with which opinion I must close when I consider my Text calls it a receiving of Christ most certain it is That First It doth not justifie in the Popish sense upon the account of its own proper worth and dignity for then First Justification should be of debt not of grace contrary to Rom. 3. 23 24. Secondly This would frustrate the very scope and end of the death of Christ for if righteousness come by the Law i. e. by the way of works and desert then is Christ dead in vain Gal. 2. 21. Thirdly Then the way of our justification by faith would be so sar from excluding that it would establish boasting expressly contrary to the Apostle Rom. 3. 26 27. Fourthly Then there should be no defects or imperfections in faith for a defective and imperfect thing can never be the matter of our Justification before God if it justifie upon the account of its own worth and proper dignity it can have no flaw nor imperfection in it contrary to the common sense of all believers Nay Fifthly Then it 's the same thing to be justified by faith and to be justified by works which the Apostle so carefully distinguisheth and opposeth Phil. 3. 9. and Rom. 4. 6. so that we conclude it doth not justifie in the Popish sense for any worth or proper excellency that is in it self Secondly And it is as evident it doth not justifie us in the Arminian sense viz. as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the Act of believing is imputed or accepted by God as our Evangelical righteousness instead of perfect legal righteousness In the former opinion you have the dreggs of Popery and here you have refined Popery Let all Arminians know we have as high esteem for faith as any men in the world can have but yet we will not rob Christ to cloath faith we cannot embrace their opinion because First We must then dethrone Christ to exalt faith we are willing to give it all that is due to it but we dare not despoyl Christ of his glory for faiths sake he is the Lord
assenting act of faith in the very foundation and hence I doubt I do not believe There may be and often is a true and sincere assent found in the soul that is assaulted with violent atheistical suggestions Sol. from Satan and thereupon questions the truth of it and this is a very clear evidence of the reality of our assent that whatever doubts or contrary suggestions there be yet we dare not in our practice contradict or slight those truths or duties which we are tempted to disbelieve Ex. gr we are assaulted with atheistical thoughts and tempted to slight and cast off all fears of sin and practice of religious duties yet when it comes to the point of practice we dare not commit a known sin the awe of God is upon us we dare not omit a known duty the tye of conscience is found strong enough to hold us close to it in this case 't is plain we do really assent when we think we do not A man thinks he doth not love his child yet carefully provides for him in health and is full of grief and fears about him in sickness why now so long as I see all fath rly duties performed and affections to his childs welfare manifested let him say what he will as to the want of love to him whilest I see this he must excuse me if I do not believe him when he saith he hath no love for him Just so is it in this case A man saith I do not assent to the being necessity or excellency of Jesus Christ yet in the mean time his soul is fill'd with cares and fears about securing his interest in him he is found panting and thirsting for him with vehement desires there 's nothing in all the world would give him such joy as to be well assured of an interest in him while it is thus with any man let him say or think what he will of his assent it 's manifest by this he doth truly and heartily assent and there can be no better proof of it than these real effects produc'd by it Secondly But if these and other objections were never so fully answer'd for the clearing of the assumption yet it often falls out that believers are afraid to draw the conclusion and that fear arises partly from First The weighty importance of the matter Secondly The sense of the deceitfulness of their own hearts First The conclusion is of infinite importance to them it is the everlasting happiness of their souls than which nothing is or can be of greater weight upon their spirits things in which we are most deeply concerned are not lightly and hastily received by us it seems so great and so good that we are still apt if there be any room for it to suspect the truth and certainty thereof as never being sure enough Thus when the women that were the first messengers and witnesses of Christs resurrection Luke 24. 10 11. came and told the disciples those wonderful and comfortable tydings it 's said that their words seemed to them as idle tales and they believed them not they thought it was too good to be true too great to be hastily received so is it in this case Secondly The sense they have of the deceitfulness of their own hearts and the dayly workings of hypocrisie there makes them afraid to conclude in so great a point as this is They know that very many dayly cozen and cheat themselves in this matter they know also that their own hearts are full of falseness and deceit they find them so in their daily observations of them and what if they should prove so in this why then they are lost for ever they also know there is not the like danger in their fears and jealousies that would be in their vain confidences and presumptions by the one they are only deprived of their present comfort but by the other they would be ruined for ever and therefore choose rather to dwell with their own fears though they be uncomfortable companions than run the danger of so great a mistake which would be infinitely more fatal And this being the common case of most Christians it follows that there must be many more believers in the world than do think or dare conclude themselves to be such Infer 4. If the right receiving of Jesus Christ be true saving and justifying faith then those that have the least and lowest degree and measure Infer 4. of saving faith have cause for ever to admire the bounty and riches of the grace of God to them therein If you have received never so little of his bounty by the hand of providence in the good things of this life yet if he have given you any measure of true saving faith he hath dealt bountifully indeed with you this mercy alone is enough to ballance all other wants and inconveniencies of this life Poor in the world rich in faith James 2. 5. O let your hearts take in the full sense of this bounty of God to you say with the Apostle Eph. 1. 3. blessed be the God and father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus and you will in this one mercy find matter enough of praise and thanksgiving wonder and admiration to your dying day yea to all eternity for do but consider First The smallest measure of saving faith which is found in any of the poople of God receives Jesus Christ and in receiving him what mercy is there which the believing soul doth not receive in him and with him Rom. 8. 32. O believer though the arms of thy faith be small and weak yet they embrace a great Christ and receive the richest gift that ever God bestowed upon the world no sooner art thou become a believer but Christ is in thee the hope of glory and thou hast authority to become a son or daughter of God thou hast the broad seal of heaven to confirm thy title and claim to the priviledges of Adoption for to as many as received him to them gave he power to become the sons of God To as many be they strong or be they weak provided they really receive Christ by faith there is authority or power given so that it 's no act of presumption in them to say God is our Father heaven is our inheritance Oh precious faith the treasures of ten thousand worlds cannot purchase such priviledges as these all the Crowns and Scepters of the earth sold at their full value are no price for such mercies Secondly The least degree of saving faith brings the soul into a state of perfect and full Justification For if it receives Jesus Christ it must therefore needs in him and with him receive a free full and final pardon of sin the least measure of faith receives remission for the greatest sins By him all that believe are justified from all things Acts 13. 39. it unites thy soul with Christ and then as
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
them and communicates his favour to them as they are in Christ he is all and in all The gifts and blessings of the Spirit are given to men as they are in Christ and without respect to any external differences made in this world among men hence we find excellent treasures of grace in mean and contemptible persons in the world poor in the world rich in faith and heirs of the Kingdome and as all believers without difference receive from Christ so they are not debarr'd from any blessing that is in Christ all is yours for ye are Christs 1 Cor. 3. ult with Christ God freely gives us all things Rom. 8. 32. Position 5. The Communion believers have with Christ in spiritual benefits Position 5. is a very great mystery far above the understanding of natural men There are no footsteps of this thing in all the works of creation therefore the Apostle calls it the unsearchable riches of Christ Eph. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath no footsteps to trace it by yea 't is so deep a mystery that the Angels themselves stoop down to look into it 1 Pet. 1. 12. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them them that love him but God hath revealed them unto us by his Spirit 1 Cor. 2. 9 10. Thirdly and Lastly I shall in a few particulars open the dignity and excellency of this fruit of our Union with Christ and shew you that a greater glory and honour cannot be put upon man than to be thus in fellowship with Jesus Christ Joh. 17. 22. The glory which thou gavest me I have given them that they may be one as we are one and therefore more particularly let it be considered First With whom we are associated even the Son of God with him that is over all God blessed for ever Our association with Angels is an high advancement for Angels and Saints are fellow servants in the fame family Rev. 19. 10. and through Christ we are come to an innumerable company of Angels Heb. 12. 22. but what is all this to our fellowship with Jesus Christ himself and that in another manner than Angels have for though Christ be to them an head of dominion yet not an head of vital influence as he is to his mystical body the Church this therefore is to them a great mystery which they greatly affect to study and pry into Secondly What we are that are dignified with this title the fellows or copartners with Jesus Christ not only dust by nature dust thou art but sinful dust such wretched sinners as by nature and the sentence of the Law ought to be associated with devils and partakers with them of the wrath of the almighty God to all eternity Thirdly The benefits we are partakers of in and with the Lord Jesus Christ and indeed they are wonderful and astonishing things so far as they do already appear but yet we see but little of them comparatively to what we shall see 1 Joh. 3. 1 2. Now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is O what will that be to see him as he is and to be transformed into his likeness Fourthly The way and manner in which we are brought into this fellowship with Christ which is yet more admirable The Apostle gives us a strange account of it in 2 Cor. 8. 9. For you know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through â—…is poverty might be rich he empties himself of his glory that we might be fill'd he is made a curse that we might enjoy the blessing he submits to be crown'd with thorns that we might be crowned with glory and honour he puts himself into the number of worms Psal. 22. 6. that we might be made equal to the Angels O the unconceivable grace of Christ Fifthly The reciprocal nature of that communion which is betwixt Christ and believers we do not only partake of what is his but he partakes of what is ours he hath fellowship with us in all our wants sorrows miseries and afflictions and we have communion with him in his righteousness grace sonship and glory he takes part of our misery and we take part of his blessedness our sufferings are his sufferings Col. 1. 24. O what an honour is it to thee poor wretch whom a great many would not turn aside to ask how thou doest to have a King yea the Prince of all the Kings of the earth to pity relieve sympathize groan and bleed with thee to sit by thee in all thy troubles and give thee his Cordials to say thy troubles are my troubles and thy afflictions are my afflictions whatever toucheth thee toucheth me also O what name shall we give unto such grace as this is Sixthly and Lastly Consider the perpetuity of this priviledge your fellowship with Christ is interminable and abides for ever Christ and the Saints shall be glorified together Rom. 8. 17. while he hath any glory they shall partake with him 'T is said indeed 1 Cor. 15. 24. that there shall be a time when Christ will deliver up the Kingdome to his father but the meaning is not that ever he will cease to be an head to his Saints or they from being his members no no the relation never cease Justification Sanctification and Adoption are everlasting things and we can never be devested of them Infer 1. Are the Saints Christs fellows what honourable persons then are Infer 1. they and how should they be esteemed and valued in the world If a King who is the fountain of honour do but raise a man by his favour and dignifie him by bestowing some honourable Title upon him what respect and observance is presently paid him by all persons but what are all the vain and empty Titles of honour to the glorious and substantial priviledges with which believers are dignified and raised above all other men by Jesus Christ he is the son of God and they are the sons of God also he is the heir of all things and they are joynt-heirs with Christ. He reigns in glory and they shall reign with him he sits upon the throne and they shall sit with him in his throne O that this vile world did but know the dignity of believers they would never slight hate abuse and persecute them as they do and O that believers did but understand their own happiness and priviledges by Christ they would never droop and sink under every small trouble at tâ—…t rate they do Infer 2. How abundantly hath God provided for all the necessities and wants of believers Christ is a storehouse fill'd with blessings Infer 2. and mercies and it 's all for them from him
they receive abundance of grace and of the gift of righteousness Rom. 5. 17. of his fulness they all receive grace for grace Joh. 1. 16. all the fulness of Christ is made over to them for the supply of their wants my God shall supply all your need saith the Apostle according to his riches in glory by Jesus Christ Phil. 4. 19. If all the riches of God can supply your needs then they shall be supplyed Say not Christ is in the possession of consummate glory and I am a poor creature struggling with many difficulties and toyling in the midst of many cares and fears in the world for care is taken for all thy needs and orders given from heaven for their supply my God shall supply all your need O say with a melting heart I have a full Christ and he is fill'd for me His pure and perfect righteousness is to justifie me his holiness is to sanctifie me his wisdome is to guide me his comforts are to refresh me his power is to protect me his all-sufficiency is to supply me O be chearful be thankful you have all your hearts can wish and yet be humble it is all from free grace to empty and unworthy creatures Infer 3. How absurd disingenuous and unworthy of a Christian is it to deny or with-hold from Christ any thing he hath or by which he Infer 3. may be served or honoured Doth Christ communicate all he hath to you and can you with-hold any thing from Christ On Christs part it is not mine and thine but ours or mine and yours Joh. 20. 17. I ascend to my Father and your father to my God and your God But O this cursed Idol Self which impropriates all to its own designs and uses How liberal is Christ and how penurious are we to him Some will not part with their credit for Christ when yet Christ abased himself unspeakably for them Some will not part with a drop of blood for Christ when Christ spent the whole treasure of his blood freely for us yea how loth are we to part with a shilling for Christ to relieve him in his distressed members when as yet we know the grace of our Lord Jesus Christ that though he was rich yet for our sakes he became poor that we through his poverty might be rich O ungrateful return O base and disingenuous Spirits The things Christ gives us are great the things we deny to him are small he parts with the greatest and yet is denyed the least The things he communicates to us are none of ours we have no right nor title by nature or any desert of ours to them the things we deny or grudge to Christ are by all titles his own and he hath the fullest and most unquestionable title to them all what he gives to us he gives to them that never deserved it what we with-hold from him we with-hold from one that hath deserved that and infinitely more from us than we have or are He interested you freely in all his riches when you were enemies you stand upon trifles with him and yet call him your best and dearest friend he gave himself and all he hath to you when you could claim nothing from him you deny to part with these things to Christ who may not only claim them upon the highest title his own soveraignty and absolute property but by your own act who profess to have given all in Covenant to him what he gives you returns no profit to him but what you give or part with for him is your greatest advantage O that the consideration of these things might shame and humble our souls Infer 4. Then certainly no man is or can be supposed to be a loser by conversion seeing from that day whatever Christ is or hath becomes Infer 4. his O what an inheritance are men possessed of by their new birth Some men cry out Religion will undo you but with what eyes do these men see surely you could never so reckon except your souls were so incarnated as to reckon pardon peace adoption holiness and heaven for nothing that invisibles are non-entities and temporals the only realities 'T is true the converted soul may lose his estate his liberty yea his life for Christ but what then are they losers that exchange Brass for Gold or part with their present comforts for an hundredfold advantage Mark 10. 29. So that none need scare at religion for the losses that attend it whilest Christ and heaven is gain'd by it they that count religion their loss have their portion in this life Inference 5. How securely is the Saints inheritance settled upon them seeing they are in commons with Jesus Christ Christ and his Saints Infer 5. are joynt-heirs and the inheritance cannot be alienated but by his consent he must lose his interest if you lose yours indeed Adams inheritance was by a single title and moreover it was in his own hand and so he might as indeed he soon did devest himself and his posterity of it but it is not so betwixt Christ and believers we are secured in our inheritance by Christ our co-heir who will never alienate it and therefore it was truly observed by the Father Foelicior Job in sterquilinio quam Adamus in Paradiso Job was happier upon the Dunghil than Adam was in Paradise The covenant of grace is certainly the best tenure as it hath the best mercies so it gives the fullest security to enjoy them Infer 6. How rich and full is Jesus Christ who communicates abundantly to all the Saints and yet hath more still in himself than is Infer 6. communicated to them although all they receive were brought into one heap Take all the faith of Abraham all the meekness of Moses all the patience of Job all the wisdome of Solomon all the zeal of David all the industry of Paul and all the tender-heartedness of Josiah add to this all the grace that is poured though in lesser measure into all the elect vessels in the world yet still it is far short of that which remains in Christ he is anointed with the oyl of gladness above his fellows and in all things he hath and must ever have the preeminence there be many thousand Stars glittering above your heads and one star differs from another star in glory yet there is more light and glory in one Sun than in the many thousand Stars grace beautifies the children of men exceedingly but still that is true of Christ Psal. 45. 2. Thou art fairer than the children of men grace is poured into thy lips for all grace is secondarily and derivatively in the Saints but it is primitively and originally in Christ Joh. 5. 26. Grace is imperfect and defective in them but in him it is in its most absolute perfection and fulness Col. 1. 19. In the Saints it is mixed with abundance of corruption but in Christ it is altogether unmixed and exclusive of its opposite Heb. 7. 26. So
in heaven in the full enjoyment of God There is a sweet calm upon the troubled soul after believing an ease or rest of the mind which is an unspeakable mercy to a poor weary soul. Christ is to it as the Ark was to the Dove when she wandred over the watery World and found not a place to rest the soal of her foot Faith centres the unquiet spirit of man in Christ brings it to repose it self and its burden on him It is the souls dropping anchor in a storm which stayes and settles it The great debate which cost so many anxious thoughts is now issued into this resolution I will venture my all upon Christ let him do with me as seemeth him good It was impossible for the soul to find rest whilest it knew not where to bestow it self or how to be secured from the wrath to come but when all is embarqued in Christ for eternity and the soul fully resolved to lean upon him and trust to him now it feels the very initials of eternal rest in it self it finds an heavy burden unloaded from its shoulders it is come as it were into a new world the case is strangely altered The word rest in this place notes and is so rendered by some a recreation 't is restored renewed and recreated as it Recreabo vos nempe à lassitudine à molestia onere Vatab. Erasm. were by that sweet repose it hath upon Christ. Believers know that faith is the sweetest recreation you can take Others seek to divert and lose their troubles by sinful recreations vain company and the like but they little know what that recreation and sweet restoring rest that faith gives the soul is You find in Christ what they seek in vain among the creatures Believing is the highest recreation known in this world But to prevent mistakes three Cautions need to be premised lest we do in ipso limine impingere stumble at the threshold and so lose our way all along afterward Caution 1. You are not to conceive that all the souls fears troubles and sorrows are presently over and at an end as soon as it is come to Caution 1. Christ by faith They will have many troubles in the world after that it may be more than ever they had in their lives Luther upon his conversion was so buffeted by Satan ut nec calor nec sanguis nec sensus nec vox superesset Our flesh saith Paul had no rest 2 Cor. 7. 5. They will be infested with many temptations after that it may be the assaults of Satan may be more violent upon their souls than ever horribilia de deo terribilia de fide Injections that make the very bones to quake and the belly to tremble they will not be freed from sin that rest remains for the people of God nor from inward trouble and grief of soul about sin These things are not to be expected presently Caution 2. We may not think that all believers do immediately enter into Caution 2. the full actual sense of rest and comfort but they presently enter into the state of rest Being justified by faith we have peace with God Rom. 5. 1. i. e. we enter into the state of peace immediately Peace is sown for the righteous and gladness for the upright in heart Psal. 97. 11. And he is a rich man that hath a thousand acres of corn in the ground as well as he that hath so much in his barn or the money in his purse They have rest and peace in the seed of it when they have it not in the fruit they have rest in the promise when they have it not in possession and he is a rich man that hath good Bonds and Bills for a great summ of money if he have not twelve pence in his pocket All believers have the promise have rest and peace granted them under Gods own hand in many promises which faith brings them under and we know that the truth and faithfulness of God stands engaged to make good every line and word of the promise to them So that though they have not a full and clear actual sense and feeling of rest they are nevertheless by faith come into the state of rest Caution 3. We may not conceive that faith it self is the souls rest but Caution 3. the means and instrument of it only We cannot find rest in any work or duty of our own but we may find it in Christ whom faith apprehends for Justification and Salvation Having thus guarded the point against misapprehensions by these needful cautions I shall next shew you how our coming to Christ by faith brings us to rest in him And here let it be considered what those things are that burden grieve and disquiet the soul before its coming to Christ and how it is relieved and eased in all those respects by its coming to the Lord Jesus and you shall find First That one principal ground of trouble is the guilt 1. of sin upon the conscience of which I spake in the former point The curse of the Law lyes heavy upon the soul so heavy that nothing is found in all the world able to relieve it under that burthen as you see in a condemned man spread a Table in Prison with the greatest dainties and send for the rarest Musicians all will not charm his sorrow but if you can produce an authentick pardon you ease him presently just so it is here faith plucks the thorn out of the conscience which so grieved it unites the soul with Christ and then that ground of trouble is removed for there is no condemnation to them that are in Christ Rom. 8. 11. The same moment the soul comes to Christ it is past from death to life is no more under the Law but Grace If a mans debt be paid by his surety he need not fear to shew his face boldly abroad he may freely meet the Sergeant at the prison door Secondly The soul of a convinced sinner is exceedingly 2. burdened with the uncleanness and filthiness wherewith sin hath defiled and polluted it Conviction discovers the universal pollution of heart and life so that a man loaths and abhorrs himself by reason thereof If he do not look into his own corruptions he cannot be safe and if he do he cannot bear the sight of it he hath no quiet Nothing can give rest but what gives relief against this evil And this only is done by faith uniting the soul with Jesus Christ. For though it be true that the pollution of sin be not presently and perfectly taken away by coming to Christ yet the burden thereof is exceedingly eased for upon our believing there is an heart-purifying principle planted into the soul which doth by degrees cleanse that fountain of corruption and will at last perfectly free the soul from it Acts 15. 9. Purifying their hearts by faith and being once in Christ he is concerned for the soul as
a member now of his own mystical body to purifie and cleanse it that at last he may present it perfect to the Father without spot or wrinkle or any such thing Eph. 5. 26. The reigning power of it is gone immediately upon believing and the very existence and being of it shall at last be destroyed O what rest must this give under those troubles for sin Thirdly It was an intolerable burthen to the soul to be under the continual fears aiarms and frights of death and 3. damnation It s life hath been a life of bondage upon this account ever since the Lord opened his eyes to see his condition Poor souls lye down with tremblings for fear what a night may bring forth 'T is a sad life indeed to live in continual bondage to such fears But faith sweetly relieves the trembling Conscience by removing the guilt which breeds it fears The sting of death is sin when guilt is removed fears vanish Smite Lord smite said Luther for my sins are forgiven Now if sickness come 't is another thing than it was Feri Domine feri nam à peccatis meis absolutus sum Luth. wont to be Isai. 33. 21. The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquities a man scarce feels his sickness in comparison to what he did whilst he was without Christ and hope of pardon Fourthly A convinced sinner out of Christ sees every thing 4. against him nothing yields any comfort yea every thing increases and aggravates his burthen whether he look to things past present or to come If he reflect upon things past his soul is filled with anguish to remember the sins committed and the seasons neglected and the precious mercies that have been abused if he look upon things present the case is doleful and miserable nothing but trouble and danger Christless and comfortless and if he look forward to things to come that gives him a deeper cut to the heart than any thing else for though it be sad and miserable for the present yet he fears it will be much worse hereafter all these are but the beginning of sorrows and thus the poor awakened sinner becomes a Magor missabib fear round about But upon his coming to Christ all things are marvellously altered a quite contrary face of things appears to him every thing gives him hope and comfort which way soever he looks so speaks the Apostle 1 Cor. 3. 22 23. All things are yours saith he whether life or death or things present or things to come all is yours and ye are Christs and Christ is Gods they are ours i. e. for our advantage benefit and comfort more particularly upon our coming to Christ First Things past are ours they conduce to our advantage and comfort Now the soul can begin to read the gracious end and design of God in all its preservations and deliverances whereby it hath been reserved for such a day as this O! it melts his heart to consider his Companions in sin and Vanity are cut off and he spared and that for a day of such mercy as the day of his espousals with Christ is Now all his past sorrows and deep troubles of spirit which God hath exercised him with begin to appear the greatest mercies that ever he received being all necessary and introductive to this blessed union with Christ. Secondly Things present are ours though it be not yet with us as we would have it Christ is not sure enough the heart is not pure enough sin is too strong and grace is too weak many things are yet out of order yet can the soul bless God for this with tears of joy and praise him for this brimful of admiration and holy astonishment that it is as it is that he is where he is though he be not yet where he would be O 't is a blessed life to live as a poor recumbent by acts of trust and affiance though as yet it have but little evidence that it is resolved to trust all with Christ though it be not yet certain of the issue O this is a comfortable station a sweet condition to what it was either when it wallowed in sin in the days before conviction or was swallowed up in fears and troubles for sin after conviction now it hath hope though it want assurance and hope is sweet to a soul coming out of such deep distresses now it sees the remedy and is applying it whereas before the wound seemed desperate now all hesitations and debates are at an end in the Soul 't is no longer bivious and unresolved what to do all things have been deeply considered and after consideration issued into this resolve or decree of the will I will go to Christ I will venture all upon his Command and Call I will imbarque my eternal interests in that Bottom here I fix and upon this ground I resolve to live and dye O how much better is this than that floating life it lived before rolling upon the billows of inward fears and troubles not able to drop Anchor any where nor knowing where to find an Harbour Thirdly Things to come are ours and this is the best and sweetest of all man is a prospecting creature his eye is much upon things to come and it will not satisfie him that it is well at present except he have a prospect that it shall be so hereafter but now the soul hath committed it self and all its concernments to Christ for eternity and this being done it 's greatly relieved against evils to come I cannot saith the Believer think all my troubles over and that I shall never meet any more afflictions it were a fond vanity to dream of that but I leave all these things where I have left my soul he that hath supported me under inward will carry me through outward troubles also I cannot think all my temptations to sin past O I may yet meet with sore assaults from Satan yet it is infinitely better to be watching praying and striving against sin than it was when I was obeying it in the lusts of it God that hath delivered me from the love of sin will I trust preserve me from ruine by sin I know also death is to come I must feel the pangs and agonies of it but yet the aspect of death is much more pleasant than it was I come Lord Jesus to thee who art the death of death whose death hath disarmed death of its sting I fear not its dart if I feel not its sting And thus you see briefly how by faith Believers enter into rest How Christ gives rest even at present to them that come to him and all this but as a beginning of their everlasting rest Inference 1. Is there rest in Christ for weary souls that come unto him Then certainly it 's a design of Satan against the peace and welfare Inference 1. of mens souls to discourage them from coming to Christ in
Christ he doth all gratis he sells not his medicines though they be of infinite value but freely gives them Isai. 55. 1. He that hath no money let him come if any be sent away 't is the rich Luk. 1. 53. not the poor and needy those that will not accept their remedy as a free gift but will needs purchase it at a price Ninthly and Lastly None rejoyces in the recovery of souls more than Christ doth O it is unspeakably delightful to him to see the efficacy of his blood upon our souls Isai. 53. 11. He shall see the travail of his soul i. e. the success of his death and sufferings and shall be satisfied when he foresaw the success of the Gospel upon the world it 's said Luk. 10. 21. In that hour Jesus rejoyced in spirit and thus you see there is no Physician like Christ for sick souls The Uses of this Point are For Information and Direction First From hence we are informed of many great and necessary truths deducible from this as Inference 1. How inexpressible is the grace of God in providing such a Physician Inference 1. as Christ for the sick and dying souls of Sinners O blessed be God that there is Balm in Gilead and a Physician there that your case is not as desperate forlorn and remediless as that of the Devils and damned is There is but one case excepted from cure and that such as is not incident to any sensible afflicted soul Mat. 12. 31. and this only excepted all manner of sins and diseases are capable of a cure Though there be such a disease as is incurable yet take this for thy comfort never any soul was sick i. e. sensibly burthened with it and willing to come to Jesus Christ for healing for under that sin the will is so wounded that they have no desire to Christ. O inestimable mercy that the sickest sinner is capable of a perfect cure There be thousands and ten thousands now in Heaven and earth who said once never was any case like theirs so dangerous so hopeless The greatest of sinners have been perfectly recovered by Christ 1 Tim. 1. 15. 1 Cor. 6. 11. O mercy never to be duly estimated Inference 2. What a powerful restraint from sin is the very method ordained Inference 2. by God for the cure of it Isai. 53. 5. by his stripes we are healed The Physician must dye that the Patient might live no other thing but the blood the precious blood of Christ is found in Heaven or earth able to heal us Heb. 9. 22. 26. This blood of Christ must be freshly applied to every new wound sin makes upon our souls 1 John 2. 1 2. every new sin wounds him afresh opens the wounds of Christ anew O think of this again and again you that so easily yield to the solicitations of Satan is it so cheap and easie to sin as you seem to make it Doth the cure of souls cost nothing True it is free to us but was it so to Christ No no it was not he knows the price of it though you do not hath Christ healed you by his stripes and can you put him under fresh sufferings for you so easily Have you forgot also your own sick days and nights for sin that you are careless in resisting and preventing it Sure 't is not easie for Saints to wound Christ and their own souls at one stroke if you renew your sins you must also renew your sorrows and repentance Psal. 51. Title 2 Sam. 12. 13. you must feel the throes and pains of a troubled Spirit again things with which the Saints are not unacquainted of which they may say as the Church Remembring my affliction the Wormwood and the Gall my soul hath them still in remembrance Lam. 3. 19. Yea and if you will yet be remiss in your watch and so easily incur new guilt though a pardon in the blood of Christ may heal your souls yet some Rod or other in the hand of a displeased Father shall afflict your bodies or smite you in your outward Comforts Psal. 89. 32. Inference 3. If Christ be the only Physician of sick souls what sin and folly is it for men to take Christs work out of his hands and attempt Inference 3. to be their own Physicians Thus do those that superstitiously endeavour to heal their souls by afflicting their bodies not Christs blood but their own must be the Plaister and as blind Papists â—…o many carnal and ignorant Protestants strive by confession restitution reformation and a stricter course of life to heal those wounds that sin hath made upon their souls without any respect to the blood of Christ but this course shall not profit them at all It may for a time divert but can never heal them the wounds so skinned over will open and bleed again God grant it be not when our souls shall be out of the reach of the true and only remedy Inference 4. How sad is the case of those souls to whom Christ hath not Inference 4. yet been a Physician They are mortally wounded by sin and are like to dye of their sickness no saving healing applications having hitherto been made unto their souls and this is the case of the greatest part of mankind yea of them that live under the discoveries of Christ in the Gospel which appears by these sad symptoms First In that their eyes have not yet been opened to see their sin and misery in which illumination the cure of souls begins Act. 26. 18. to this day he hath not given them Eyes to see Deut. 29. 4. but that terrible stroke of God which blinds and hardens them is too visibly upon them mentioned in Isai. 6. 9 10. no hope of healing till the sinners Eyes be opened to see his sin and misery Secondly In that nothing will divorce and separate them from their lusts a sure sign they are not under Christs cure nor were ever made sick of sin O if ever Christ be a Physician to thy soul he will make thee loath what now thou lovest and say to thy most pleasant and profitable lusts get ye hence Isai. 30. 22. till then there is no ground to think that Christ is a Physician to you Thirdly In that they have no sensible and pressing need of Christ nor make any earnest enquiry after him as most certainly you would do if you were in the way of healing and recovery These and many other sad symptoms do too plainly discover the disease of sin to be in its full strength upon your souls and if it so continue how dreadful will the issue be See Isai. 6. 9 10. Inference 5. What cause have they to be glad that are under the hand and Inference 5 care of Christ in order to a cure and who do find or may upon due examination find their souls are in a very hopeful way of recovery Can we rejoyce when the strength of a natural disease is broken and
troubled souls Fourthly Be more careful to shun sin than to get your selves clear of trouble 'T is sad to walk in darkness but worse to lye under guilt Say Lord I would rather be grieved my self than be a grief to thy Spirit O keep me from sin how long soever thou keep me under sorrow Wait on God in the way of faith and in a tender spirit towards sin and thy wounds shall be healed at last by thy great Physician Thanks be to God for Jesus Christ. The Eleventh SERMON Sermon 11. LUKE 1. 72. Text. Containing the second motive to enforce the general exhortation from a second Title of Christ. To perform the mercy promised to our Fathers and to remember his holy Covenant THis Scripture is part of Zechariahs Prophecy at the rising of that bright Star John the Harbinger and forerunner of Christ they are some of the first words he spake after God had loosed his tongue which for a time was struck dumb for his unbelief His tongue is now unbound and at liberty to proclaim to all the world the riches of mercy through Jesus Christ in a song of praise Wherein note The Mercy celebrated viz. Redemption by Christ vers 68. The description of Christ by place and property vers 69. The faithfulness of God in our Redemption this way vers 70. The benefit of being so Redeemed by Christ vers 71. The exact accomplishment of all the promises made to the Fathers in sending Christ the mercy promised into the world vers 72. To perform the mercy promised to our Fathers c. In these words we find two parts viz. 1. A mercy freely promised 2. The promised mercy faithfully performed First You have here a mercy freely promised viz. by God the Father from the beginning of the world and often repeated 1. and confirmed in several succeeding ages to the Fathers in his Covenant transactions This Mercy is Jesus Christ of whom he speaks in this Prophecie the same which he stiles an horn of salvation in the house of David vers 69. The mercy of God in Scripture is put either for 1. His free favour to the Creature or 2. The effects and fruits of that favour 'T is put for the free and undeserved favour of God to the creature and this favour of God may respect the creature two wayes either as undeserving or as ill deserving It respected innocent man as undeserving for Adam could put no obligation upon his Benefactor it respecteth fallen man as ill deserving Innocent man could not merit favour and fallen man did merit wrath the favour or mercy of God to both is every way free and that is the first acceptation of the word mercy but then it is also taken for the effects and fruits of Gods favour and they are Either 1. Principal and primary or 2. Subordinate and Secundary Of Secundary and Subordinate Mercies there are multitudes both Temporal respecting the body and Spiritual respecting the soul but the Principal and Primary Mercy is but one and that is Christ the first-born of mercy the capital mercy the comprehensive-root-mercy from whom are all other mercies and therefore called by a singular emphasis in my Text The Mercy i. e. the mercy of all mercies without whom no drop of saving mercy can flow to any of the sons of men and in whom are all the tender bowels of Divine mercy yearning upon poor sinners The Mercy and the mercy promised The first promise of Christ was made to Adam Gen. 3. 15. and was frequently renewed afterwards to Abraham to David and as the Text speaks unto the Fathers in their respective generations Secondly We find here also the promised mercy faithfully performed To perform the mercy promised What mercy 2. soever the love of God engageth him to promise the faithfulness of God stands engaged for the performance thereof Christ the promised mercy is not only performed truly but he is also performed according to the promise in all the circumstances thereof exactly So he was promised to the Fathers and just so performed to us their Children hence the Note is DOCT. That Jesus Christ the Mercy of mercies was graciously promised and faithfully performed by God to his people Doct. Three things are here to be opened First Why Christ is stiled the Mercy Secondly What kind of Mercy Christ is to his people Thirdly How this promised Mercy was performed First Christ is the mercy emphatically so called the peerless invaluable and matchless mercy because he is the 1. prime fruit of the mercy of God to Sinners The mercies of God are infinite mercy gave the world and us our beings all our protections provisions and comforts in this world are the fruits of mercy the after-births of Divine Favour but Christ is the first-born from the womb of mercy all other mercies compared with him are but fruits from that root and streams from that fountain of mercy the very bowels of Divine mercy are in Christ as in vers 78. according to the tender mercies or as the Greek the yearning bowels of the mercy of God Secondly Christ is the mercy because all the mercy of 2. God to sinners is dispensed and conveyed through Christ to them Joh. 1. 16. Col. 2. 3. Eph. 4. 7. Christ is the medium of all Divine communications the Channel of Grace through him is both the decursus recursus gratiarum the flows of mercy from God to us and the returns of praise from us to God fond and vain therefore are all the expectations of mercy out of Christ no drop of saving mercy runs beside this Channel Thirdly Christ is the mercy because all inferiour mercies derive both their nature value sweetness and duration from 3. Christ the fountain mercy of all other mercies First they derive their nature from Christ for out of him those things which men call mercies are rather traps and snares than mercies to them Prov. 1. 32. The time will come when the rich that are Christless will wish O that we had been poor and Nobles that are not ennobled by the new birth O that we had been among the lower rank of men All these things that pass for valuable mercies like Ciphers signifie much when such a speaking Figure as Christ stands before them else they signifie nothing to any mans comfort or benefit Secondly They derive their value as well as nature from Christ for how little I pray you doth it signifie to any man to be rich honourable politick and successfull in all his designs in the world if after all he must lye down in Hell Thirdly All other mercies derive their sweetness from Christ and are but insipid things without him There is a twofold sweetness in things one natural another spiritual those that are out of Christ can relish the first Believers only relish both they have the natural sweetness that is in the mercy it self and a sweetness supernatural from Christ and the Covenant the way in
proof than the following particulars First That he espouseth to himself in mercy and in loving kindness such deformed defiled and altogether unworthy souls as we are who have no beauty no excellency to make us desirable in his eyes all the springs of his love to us are in his own breast Deut. 7. 7. He chooseth us not because we were but that he might make us lovely Ephes. 5. 27. He passed by us when we lay in our blood and said unto us live and that was the time of love Ezec. 16. 5. Secondly He expects nothing with us and yet bestows himself and all he hath upon us our poverty cannot enrich him but he made himself poor to enrich us 2 Cor. 8 9. 1 Cor. 3. 22. Thirdly No Husband loves the Wife of his bosome at the rate Christ loved his people Eph. 5. 25. He loved the Church and gave himself for it Fourthly None bears with weaknesses and provocations as Christ doth the Church is stiled the Lambs Wife Rev. 21. 9. Fifthly No Husband is so immortal and everlasting a Husband as Christ is Death separates all other relations but the souls union with Christ is not dissolved in the Grave yea the day of a Believers death is his marriage-day the day of his fullest enjoyment of Christ no Husband can say to his Wife what Christ saith to the Believer I will never leave thee nor forsake thee Heb. 13. 5. Sixthly No Bridegroom advanceth his Bride to such honours by Marriage as Christ doth he relates them to God as their Father and from that day the mighty and glorious Angels think it no dishonour to be their servants Heb. 1. 14. They are brought in admiring the beauty and glory of the Spouse of Christ Rev. 21. 9. Seventhly and Lastly No marriage was ever consummated with that triumphal solemnity as the marriage of Christ and Believers shall be in Heaven Psal. 45. 14 15. She shall be brought to the King in rayment of needle work the virgins her companions that follow her shall be brought unto thee with gladness and rejoycing shall they be brought they shall enter into the Kings Palace Among the Jews the marriage house was called Bethillula the house of praise there was joy upon all hands but not like the joy that will be in Heaven when Believers the Spouse of Christ shall be brought thither God the Father will rejoyce to behold the blessed accomplishment and consummation of that glorious design and project of his love Jesus Christ the Bridegroom will rejoyce to see the travail of his soul the blessed birth and issue of all his bitter pangs and agonies Isai. 53. 11. The holy Spirit will rejoyce to see the complement and perfection of that sanctifying design which was committed to his hand 2 Cor. 5. 5. To see those souls whom he once found as rough stones now to shine as the bright polished stones of the Spiritual Temple Angels will rejoyce great was the joy when the foundation of this design was laid in the incarnation of Christ Luk. 2. 13. Great therefore must their joy be when the top-stone is set up with shouting crying Grace grace The Saints themselves shall rejoyce unspeakably when they shall enter into the Kings Palace and be for ever with the Lord 1 Thess. 4. 17. Indeed there will be joy on all hands except among the Devils and damned who shall gnash their teeth with envy at the everlasting advancement and glory of Believers Thus Christ is altogether lovely in the relation of a Bridegroom Thirdly Christ is altogether lovely in the relation of an Advocate 1 Joh. 2. 1. If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation 't is he that pleads the cause of Believers in Heaven appears for them in the presence of God to prevent all new breaches and continue the state of friendship and peace betwixt God and us In this relation Christ is altogether lovely For First He makes our cause his own and acts for us in Heaven as for himself Heb. 4. 15. He is touched with the tender sense of our troubles and dangers and is not only one with us by way of representation but also one with us in respect of sympathy and affection Secondly Christ our Advocate follows our suit and business in Heaven as his great and main design and business therefore in Heb. 7. 25. he is said to live for ever to make intercession for us as if our concernments were so minded by him there as to give up himself wholly to that work as if all the glory and honour which is paid him in Heaven would not satisfie him or divert him one moment from our business Thirdly He pleads the cause of Believers by his blood it satisfies him not as other Advocates to be at the expence of words and oratory which is a cheaper way of pleading but he pleads for us by the voice of his own blood Heb. 12. 24. where we are said to be come to the blood of sprinkling that speaketh better things than that of Abel every wound he received for us on earth is a mouth opened to plead with God on our behalf in Heaven quot vulnera tot ora and hence it is that in Rev. 5. 6. he is represented standing before God as a Lamb that had been slain as it were exhibiting and opening in Heaven those deadly wounds received on earth from the justice of God upon our account other Advocates spend their breath Christ his blood Fourthly He pleads the cause of Believers freely other Advocates plead for reward and exhaust the Purses while they plead the causes of their Clients Fifthly In a word he obtaineth for us all the mercies for which he pleads no cause miscarries in his hand which he undertakes Rom. 8. 33 34. O what a lovely Advocate is Christ for Believers Fourthly Christ is altogether lovely in the relation of a Friend for in this relation he is pleased to own his people Luk. 12. 4 5. There are certain things in which one friend manifests his affection and friendship to another but none like Christ. For First No Friend is so open-hearted to his friend as Christ is to his people he reveals the very counsels and secrets of his heart to them Joh. 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Secondly No Friend in the world is so expensive and bountiful to his friend as Jesus Christ is to Believers Joh. 15. 13. He parts with his very blood for them greater love saith he hath no man than this that a man lay down his life for his friends he hath exhausted the precious treasures of this invaluable blood to pay our debts O what a lovely friend is Jesus Christ to Believers Thirdly No Friend sympathises so tenderly with his Friend in
contained in the sixth and last Titile of Christ. Waiting for the Consolation of Israel SEveral Glorious Titles of Christ have been already spoken to out of each of which much comfort flows to Believers 't is comfortable to a wounded soul to eye him as a Physician comfortable to a condemned and unworthy soul to look upon him under the notion of the Mercy The loveliness the desirableness and the glory of Christ are all so many springs of Consolation But now I am to shew you from this Scripture that the Saints have not only much consolation from Christ but that Christ himself is the very Consolation of Believers he is pure comfort wrapped up in flesh and blood In this Context you have an account of Simeons Prophecie concerning Christ and in this Text a description of the Person and quality of Simeon himself who is described two wayes 1. By his Practice 2. By his Principle His practice was heavenly and holy he was a just and devout man the principle from which his righteousness and holiness did flow was his faith in Christ he waited for the consolation of Israel In which words by way of Periphrasis we have 1. A description of Christ the Consolation of Israel 2. The description of a Believer one that waiteth for Christ. First That the Consolation of Israel is a phrase descriptive 1. of Jesus Christ is beyond all doubt if you consult vers 26. where he i. e. Simeon is satisfied by receiving Christ into his arms the Consolation for which he had so long waited Secondly And that waiting for Christ is a phrase describing 2. Phrasis est Judaeistum temporis familiaris notissima qua Messiae adventum significabatur Lodov Capell the Believers of those times that preceeded the incarnation of Christ is past doubt they all waited for that blessed day but it was Simeons lot to fall just upon that happy nick of time wherein the Prophecies and Promises of his incarnation were fulfilled Simeon and others that waited with him were sensible that the time of the Promise was come which could not but raise as indeed it did a general expectation of him John 9. 19. but Simeons faith was confirmed by a particular revelation vers 26. that he should see Christ before he saw death which could not but greatly encourage and raise his expectation to look out for him whose coming would be the greatest consolation to the whole Israel of God The Consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit is frequently called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter but Christ in this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comfort or consolation it self the reason of both is given in John 16. 14. He shall take of mine and shew it unto you where Christ is said to be the matter and the Spirit the applier of true comfort to the people of God Now this consolation is here expressed both with a singular Emphasis the Consolation intimating that there is nothing of consolation in any thing beside him all other comforts compared with this are not worth a naming And as it is emphatically expressed so it is also limited and bounded within the compass of Gods Israel i. e. true Believers stiled the Israel of God whether Jews or Gentiles Gal. 6. 16. From whence the point of Doctrine is DOCT. That Jesus Christ is the only Consolation of Believers and of none besides them Doct. So speaks the Apostle Phil. 3. 3. For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh Those that worship God in the Spirit are sincere Believers to such sincere Believers Christ is consolation our rejoycing is in Christ Jesus and they have no consolation in any thing beside him nothing in the world can give them comfort without Christ we have no confidence in the flesh The Gospel is glad tidings of great joy but that which makes it to be so is Jesus Christ whom it imports and reveals to us Luke 2. 10 11. In the opening of this comfortable point four things must be spoken to for the right stating the method of our Discourse viz. 1. What is meant by Consolation 2. That Christ and he only is Consolation to Believers 3. That Believers only have Consolation in Christ. 4. How it comes to pass that any Believer should be dejected since Christ is Consolation to all Believers The first thing to be opened is the nature of Consolation 1. which is nothing else but the cheariness of a mans spirit whereby he is upheld and fortified against all evils felt or feared Consolation is to the soul what health is to the body after wasting sickness or the reviving Spring to the earth after a long and hard Winter and there are three sorts of consolation or comfort suitable to the disposition and temper of the mind viz. Natural Sinful and Spiritual Natural Comfort is the refreshment of our natural Spirits by the good Creatures of God Acts. 14. 17. Filling their hearts with food and gladness Sinful Comfort is the satisfaction and pleasure men take in the fulfilling of their lusts by the abuse of the creatures of God James 5. 5. Ye have lived in pleasure upon earth i. e. your life hath been a life of sensuality and sin Spiritual Comfort is the refreshment peace and joy gracious souls have in Christ by the exercise of faith hope and other graces Rom. 5. 2. and this only deserves the name of true solid Consolation to which four things are required First That the matter thereof be some spiritual eminent and durable good else our consolation in it will be but as the crackling of Thorns under a Pot a sudden blaze quickly extinct with the failing matter Christ only gives the matter of solid durable Consolation The righteousness of Christ the pardon of sin the favour of God the hopes of glory are the substantial materials of a Believers Consolation Rom. 5. 2. Mat. 9. 2. Psal. 4. 6 7. 2 Pet. 1. 8. Things are as their foundations be Secondly Interest and propriety in these comfortable things is requisite to our consolation by them Luke 1. 47. My Spirit rejoyceth in God my Saviour 'T is no consolation to him that is hungry to see a Feast to him that is poor to see a Treasure if the one may not taste or the other partake thereof Thirdly Knowledge and evidence of interest in some degree is requisite to actual consolation though without it a man may be in the state of consolation for that which appears not is in point of actual comfort as if it were not Fourthly In order hereunto the work of the Spirit upon our hearts is requisite both to give and clear our interest in Christ and the promises and both these ways he is the Comforter The fruit of the Spirit is joy Gal. 5. 22. And thus briefly of the nature of Consolation Secondly Next I will shew you that Christ and
Believers are said to be made by Jesus Christ Kings and Priests unto God and his Father i. e. dignified favourites upon whom the special marks of honour are set by God In the opening of this point three things must be doctrinally discussed and opened viz. 1. What the acceptation of our persons with God is 2. How it appears that Believers are so accepted with God 3. How Christ the beloved procures this benefit for Believers First What the acceptation of our persons with God is 1. To open which we must remember that there is a twofold acceptance of persons noted in Scripture 1. One is the sinful act of a corrupt man 2. The other the gracious act of a merciful God First accepting of persons is noted in Scripture as the sinful act of a corrupt man a thing which God abhors being the corruption and abuse of that power and authority which men have in judgement overlooking the merit of the cause through sinful respect to the quality of the person whose cause it is So that the cause doth not commend the person but the person the cause this God every where brands in men as a vile perverting of judgement and utterly disclaims it himself Gal. 2. 6. God accepteth no mans person Rom. 2. 11. There is no respect of persons with God Secondly There is also an accepting of persons which is the gracious act of a merciful God whereby he receives both the persons and duties of Believers into special grace and favour for Christs sake and of this my Text speaks In which act of favour three things are supposed or included First It supposes an estate of alienation and enmity those only are accepted into favour that were out of favour and indeed so stood the case with us Ephes. 2. 12 13. Ye were aliens and strangers but now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ. So the Apostle Peter in 1 Pet. 2. 10. Which in time past were not a people but now are the people of God which had not obtained mercy but now have obtained mercy The fall made a fearful breach betwixt God and man Sin like a thick cloud intercepted all the beams of divine favour from us the satisfaction of Christ dissolves that cloud Isai. 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins This dark cloud thus dissolved the face of God shines forth again with chearful beams of favour and love upon all who by faith are interested in Jesus Christ. Secondly It includes the removing of guilt from the persons of Believers by the imputation of Christs righteousness to them Rom. 5. 1 2. Being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have access by faith into this grace wherein we stand for the face of God cannot shine upon the wicked the person must be first made righteous before it can be made accepted Thirdly it includes the offering up or tendering of our persons and duties to God by Jesus Christ. Accepting implies presenting or tendring Believers indeed do present themselves to God Rom. 12. 1. but Christs presenting them makes their tender of themselves acceptable to the Lord Col. 1. 22. In the body of his flesh through death to present you holy and unblameable and unreproveable in his sight Christ leads every Believer as it were by the hand into the gracious presence of God after this manner bespeaking acceptance for him Father here is a poor soul that was born in sin hath lived in Rebellion against thee all his days he hath broken all thy laws and deserved all thy wrath yet he is one of that number which thou gavest me before the world was I have made full payment by my blood for all his sins I have opened his eyes to see the sinfulness and misery of his condition broken his heart for his rebellions against thee bowed his will in obedience unto thy will united him to my self by faith as a living member of my body And now Lord since he is become mine by regeneration let him be thine also by special acceptation let the same love with which thou lovest me embrace him also who is now become mine And so much for the first particular viz. what acceptation with God is Secondly In the next place I must shew you how it appears 2. that Believers are thus ingratiated or brought into the special favour of God by Jesus Christ. And this will be evidenced divers ways First By the Titles of love and endearedness with which the Lord graceth and honoureth Believers who are sometimes called the houshold of God Ephes. 2. 19. the friends of God Jam. 2. 23. the dear Children of God Ephes. 5. 1. the peculiar people of God 1 Pet. 2. 9. A Crown of Glory and a Royal Diadem in the hand of their God Isai. 62. 3. the objects of his delight and pleasure Psal. 147. 10 11. Oh what tearms of endearedness doth God use towards his people Doth not all this speak them to be in special favour with him Which of all these alone doth not signifie a person highly in favour with God Secondly The gracious manner in which he treats them upon the throne of grace to which he allows them to come with boldness Heb. 4. 16. This also speaks them in the special favour of God he allows them to come to him in prayer with the liberty confidence and filial boldness of children to a Father Gal. 4. 6. Because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father the familiar voice of a dear child yea which is a wonderful dignation and condescension of the great God to poor worms of the earth he saith Isai. 45. 11. Thus saith the Lord the holy One of Israel and his Maker Ask me of things to come concerning my sons and concerning the work of my hands command ye me an expression so full of grace and special favour to Believers that it needs great caution in reading and understanding such an high and astonishing expression the meaning is that God hath as it were subjected the works of his hands to the prayers of his Saints and it is as if he had said If my glory and your necessity shall require it do but ask me in prayer and whatever my almighty power can do I will do it for you however let no favourite of Heaven forget the infinite distance betwixt himself and God Abraham was a great favourite of Heaven and was called the friend of God yet see with what humility of spirit and reverential awe he addresseth to God Gen. 18. 27. Behold now I have taken upon me to speak unto the Lord which am but dust and ashes So that you see the Titles of favour above mentioned are no empty Titles Thirdly Gods readiness to grant as well as their liberty to ask speaks them the special favourites of
Christ hath made us free and be not again entangled in the yoke of bondage Gal. 5. 1. and again Ye are bought with a price be not ye the servants of men It 's Christs prerogative to prescribe the rules of his own house he hath given no man dominion over your faith 2 Cor. 1. 24 one man is no rule to another but the word of Christ a rule to all follow not the holiest of men one step farther than they follow Christ 1 Cor. 11. 4. Man is an ambitious creature naturally affecting dominion and dominion over the mind rather than over the body to give law to others feeds pride in himself so far as any man brings the word of Christ to warrant his injunctions so far we are to obey and no farther Christ is your Lord and Lawgiver Inference 6. Lastly Let this encourage and perswade sinners to come to Inference 6. Christ for with him is sweet liberty for poor captives Oh that you did but know what a blessed state Jesus Christ would bring you into Come unto me saith he ye that labour and are heavy laden and what encouragement doth he give to comers but this my yoke is easie and my burthen is light The Devil perswaded you that the ways of obedience and strict godliness are a perfect bondage but if ever God regenerate you you will find his ways ways of pleasantness and all his paths peace you will rejoyce in the way of his Commandments as much as in all riches you will find the worst work Christ puts you about even suffering work sweeter than all the pleasures that ever you found in sin O therefore open your hearts at the call of the Gospel come unto Christ then shall you be free indeed The Nineteenth SERMON Sermon 19. 1 PET. 3. 18. Text. The Saints coming home to God by Reconciliation and Glorification opened and applied For Christ hath once suffered for sins the just for the unjust that he might bring us to God THe scope of the Apostle in this place is to prepare and fortifie Christians for a day of suffering In order to their chearful sustaining whereof he prescribeth two excellent rules of mighty use for all suffering Christians First To get a good Conscience within them vers 16 17. hic murus aheneus esto Secondly To set the example of Christs suffering before them vers 18. for Christ hath once suffered for sinners the sufferings of Christ for us is the great motive engaging Christians to suffer chearfully for him In the words before us we have First The sufficiency and fulness of Christs sufferings intimated in that particle once Christ needs to suffer no more having finished and compleated that whole work at once Secondly The meritorious cause of the sufferings of Christ and that is sin Christ once suffered for sins not his own sins but ours as it follows in the next clause which is the third thing here observable viz. Thirdly The admirable grace and unexampled love of Christ to us sinners the just for the unjust in which words the substitution of Christ in the room and place of sinners the vice-gerence of his death is plainly expressed Christ died not only nostro bono for our good but also nostro loco in our stead Fourthly Here is also the final cause or design and scope of the sufferings of Christ which was to bring us to God Fifthly Here is also the issue of the sufferings of Christ which was the death of Christ in the flesh and the quickning of Christ after death by the Spirit many excellent observations are lodged in the bosom of this Scripture all which I must pass in silence at this time and confine my discourse to the final cause of the sufferings of Christ namely that he might bring us to God where the observation will be plainly and briefly this DOCT. That the end of Christs cursed death and bitter sufferings was Doct. to bring all those for whom he died unto God In the explication and preparation of this point for use two things must be spoken unto viz. 1. What Christs bringing us to God imports 2. What influence the death of Christ hath upon this design of bringing us to God First What Christs bringing us to God imports and certainly 1. there be many great and excellent things carried in this expression more generally it notes our state of reconciliation and our state of glorification by reconciliation we are brought nigh to God Ephes. 2. 13. Ye are made nigh i. e reconciled by the blood of Christ. Heb. 12. 22 23. we are said to come to God the Judge of all By reconciliation we are brought nigh unto God now by glorification we shall be brought home to God hereafter 1 Thes. 4. 17. We shall be ever with the Lord but more particularly this phrase that he might brings us to God imports First That the chief happiness of man consisteth in the 1. enjoyment of God that the creature hath as necessary dependance upon God for happiness as the stream hath upon the fountain or the image in the glass upon the face of him that looks into it Look as the sum of the creatures misery lies in this depart from me separation from God is the principal part of damnation So on the contrary the chief happiness of the creature consisteth in the enjoyment and blessed vision of God 1 John 3. 2. Psal. 17. 15. I shall be satisfied when I awake with thy likeness Secondly It implies mans revolt and apostasie from God 2. Ephes. 2. 12. But now in Christ Jesus ye who were sometime afar Liâ—…t facult ates non â—…runt per lapsum abolitae determinatio tamen earum ad objecta spiritualia fuit protinus extincta Zeaeâ—… de imagine Dei. off are made nigh by the blood of Christ. Those whom Christ bringeth unto God were before afar off from him both in state and condition and in temper and disposition we were lost creatures and had no desire to return to God the Prodigal was said to go into a far Country Luke 15. 30. Thirdly Christs bringing us to God implies our inability to return to God of our selves we must be brought back by Christ or perish for ever in a state of separation from God the lost sheep is made the embleme of the lost sinner 3. Luke 15. 5. The sheep returns not to the fold of it self but the shepheard seeks it finds it and carries it back upon his shoulders and the Apostle plainly tells us Rom. 5. 6. that when we were without strength i. e. any ability to recover help or save our selves in due time Christ died for the ungodly Fourthly Christs bringing us to God evidently implies 4. this that Gods unsatisfied justice was once the great bar betwixt him and man man can have no access to God but by Christ Christ brings us to God by no other way but the way of satisfaction by his blood he hath suffered
being ever with the Lord he charges it upon them as their great duty to comfort one another with those words 1 Thes. 4. 17 18. Deduction 5. How unreasonable are the dejections of Believers upon the account of those troubles which they meet with in this world 'T is true afflictions of all kinds do attend Believers in their way to God through many tribulations we must enter into that Kingdom but what then Must we despond and droop under them as other men Surely no if afflictions be the way through which you must come to God then never be discouraged at affliction Troubles and afflictions are of excellent use under the blessing of the Spirit to further Christs great design of bringing you to God How often would you turn out of that way which leads to God if God did not hedge up your way with thorns Hosea 2. 6. Doubtless when you come home to God you shall find you have been as much beholding it may be a great deal more to your troubles than to your comforts for bringing you thither however the sweetness of the end will infinitely more than recompence the sorrows and troubles of the way nor are they worthy to be compared with the glory that shall be revealed in you Rom. 8. 18. Deduction 6. How much are all Believers obliged in point of interest to follow Jesus Christ whithersoever he goes Thus are the Saints described Rev. 14. 4. These are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first-fruits unto God and to the Lamb. If it be the design of Christ to bring us to God then certainly it is our duty to follow Christ in all the paths of active and passive obedience through which he now leads us as ever we expect to be brought home to God at last We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Heb. 3. 14. If we have followed him through many sufferings and troubles and shall turn away from him at last we lose all that we have wrought and suffered in Religion and shall never reach home to God at last the Crown of life belongs only to them who are faithful to the death Deduction 7. Let all that desire or expect to come unto God hereafter come to Christ by faith now There is no other way to the Father but by Christ no other way to Christ but faith how vain therefore are the hopes and expectations of all unbelievers Be assured of this great truth Death shall bring you to God as an avenging Judge if Christ do not bring you now to God as a reconciled Father without holiness no man shall see God the dore of hope is shut against all Christless persons John 14. 6. No man cometh unto the Father but by me Oh what a sweet voice cometh down from Heaven to your souls this day saying As ever you expect or hope to come to God and enjoy the blessedness that is here come unto Christ obey his calls give up your selves to his conduct and government and you shall certainly be brought to God as sure as you shall now be brought to Jesus Christ by spiritual union so sure shall you be brought to God in full fruition Blessed be God for Jesus Christ the new and living way to the Father ANd thus I have finished the Motives drawn from the titles and benefits of Christ serving to enforce and quicken the great Gospel-exhortation of coming to and effectually applying the Lord Jesus Christ in the way of faith O that the blessings of the Spirit might follow these Calls and fix these Considerations as Nailes in sure places But seeing the great hindrance and obstruction to faith is the false opinion and perswasion of most unregenerate men that they are already in Christ My next work therefore shall be in a second Use of Conviction to undeceive men in that matter and that by shewing them the undoubted certainty of these two things First That there is no coming ordinarily to Christ without the Applications of the Law to our Consciences in a way of effectual Conviction Secondly Nor by that neither without the teachings of God in the way of spiritual illumination The first of these will be fully confirmed and opened in The Twentieth SERMON Sermon 20. Rom. 7. 9. Text. The great usefulness of the Law or Word of God in order to the application of Christ. For I was alive without the Law once but when the Commandment came sin revived and I died THe scope of the Apostle in this Epistle and more particularly in this Chapter is to state the due use and excellency of the Law which he doth accordingly First By denying to it power to justifie us which is the peculiar honour of Christ. Secondly By ascribing to it a power to convince us and so prepare us for Christ. Neither attributing to it more honour than belongeth to it nor yet detracting from it that honour and usefulness which God hath given it It cannot make us righteous but it can convince us that we are unrighteous it cannot heal but it can open and discover the wounds that sin hath given us which he proves in this place by an argument drawn from his own experience confirmed also by the general experience of Believers in whose persons and names we must here understand him to speak For I was alive without the Law once but when the Commandment came sin revived and I died wherein three particulars are very observable First The opinion Paul had and all unregenerate men have of themselves before Conversion I was alive once by 1. life understand here liveliness chearfulness and confidence of his good estate and condition he was full of vain hope false joy and presumptuous confidence a very brisk and jovial man Secondly The sense and opinion he had and all others will have of themselves if ever they come under the regenerating 2. work of the Spirit in his ordinary method of working I died The death he here speaks of stands opposed to that life before mentioned and signifies the sorrows fears and tremblings that seized upon his soul when his state and temper were upon the change the apprehensions he then had of his condition struck him home to the heart and damped all his carnal mirth I died Thirdly The ground and reason of this wonderful alteration and change of his judgement and apprehension of 3. his own condition the Commandment came and sin revived the Commandment came i. e. it came home to my Conscience it was set on with a divine and mighty efficacy upon my heart the Commandment was come before by way of promulgation and the literal knowledge of it but it never came till now in the spiritual sense and convincing power to his soul though he had often read and heard the Law before yet he never clearly understood the meaning and extent he never felt the mighty
and what an account have those men to give to God for the blood of those souls by them betrayed to the everlasting burnings Such flattery is the greatest cruelty those whom you bless upon earth will curse you in Hell and the day in which they trusted their souls to your conduct Inference 3. How great a mercy is it to be awakened out of that general sleep and security which is fallen upon the world You cannot estimate Inference 3. the value of that mercy for it is a peculiar mercy O that ever the Spirit of the Lord should give thy soul a jog under the Ministry of the word startle and rouse thy Conscience whilst others are left snoring in the deep sleep of security round about thee when the Lord shall deal with thy soul much after that rate he did with Paul in the way to Damascus who not only saw a light shining from Heaven which those that travelled with him saw as well as he but heard that voice from Heaven which did the work upon his heart though his Companions heard it not Besides it is not only a peculiar mercy but it is a leading introductive mercy to all other spiritual mercies that follow it to all eternity if God had not done this for thee thou hadst never been brought to faith to Christ or Heaven for from this act of the Spirit all other saving acts take their rise so that you have cause for ever to admire the goodness of God in such a favour as this is Inference 4. Lastly Hence it follows that the generality of the world are in the direct way to eternal ruine and whatever their vain confidences Inference 4. are they cannot be saved Narrow is the way and strait is the gate that leadeth unto life and few there be that find it Hear me all you that live this dangerous life of carnal security and vain hope whatever your perswasions and confidences are except you give them up and get better grounds for your hope you cannot be saved For First Such hopes and confidences as yours are directly contradictory to the established order of the Gospel which requires repentance Acts 5. 31. faith Acts 13. 39. and regeneration John 3. 3. in all that shall be saved and this order shall never be altered for any mans sake Secondly If such as you be saved all the threatnings in Scripture must be reversed which lie in full opposition to your vain hopes Mark 16. 16. John 3. 16. Rom. 3. 8 9. either the truth of God in these threatnings must fail or your vain hopes must fail Thirdly If ever such as you be saved new conditions must be set to all the promises for there is no condition of any special promise found in any unregenerate person Compare your hearts with these Scriptures Mat. 5. 3 4 5 6. Psal. 24. 4. Psal. 84. 11. Gen. 17. 1 2. Fourthly If ever such a hope as yours bring you to Heaven then the saving hope of Gods elect is not rightly described to us in the Scriptures Scripture hope is the effect of regeneration 1 Pet. 1. 3. and purity of heart is the effect of that hope 1 John 3. 3. Nay Fifthly The very nature of Heaven is mistaken in Scripture if such as you be Subjects qualified for its enjoyment for assimilation or the conformity of the soul to God in holiness is in the Scripture account a principal ingredient of that blessedness by all which it manifestly appears that the hopes of most men are vain and will never bring them to Heaven The Twenty first SERMON Sermon 21. Doct. 2. That there is a mighty efficacy in the Word or Law Doct. 2. of God to kill vain Confidence and quench carnal Mirth in the hearts of men when God sets it home upon their Consciences THe weapons of the word are not carnal but mighty 2 Cor. 10. 4 5. through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. In the opening of this point I shall 1. Demonstrate the efficacy of the word or Law of God 2. Shew wherein the efficacy thereof lies 3. From whence it hath all this mighty power and efficacy First I shall give you some demonstrations of the mighty power and efficacy that there is in the word or Law of God 1. which will appear with fullest evidence First From the various subjects upon whom it works the hearts and Consciences of men of all orders and qualities 1. have been reached and wounded to the quick by the two-edged sword of Gods Law Some among the great and honourable of the earth though indeed the fewest of that rank have been made to stoop and tremble under the word Act. 24. 16. Mark 6. 20. 1 Sam. 15. 24. the wise and learned of the world have felt its power and been brought over to imbrace the humbling and self-denying ways of Christ Acts 17. 34. Thus Origen Hierom Tertullian Bradwardine and many more came into Canaan laden with Egyptian Gold as one speaks i. e. they came into the Church of God abundantly enriched and furnished with the learned arts and sciences devoting them all to the service of Christ Yea and which is as strange the most simple weak and illiterate have been wonderfully changed and wrought upon by the power of the word the testimonies of the Lord make wise the simple Men of weak understandings in all other matters have been made wise to salvation by the power of the word Mat. 11. 25. 1 Cor. 1. 27. Nay the most malicious and obstinate enemies of Christ have been wounded and converted by the word 1 Tim. 1. 13. Act. 16. 24. Those that have been under the prejudice of the worst and most idolatrous education have been the subjects of its mighty power Act. 19. 26. To conclude men of the most profligate and debauched lives have been wonderfully changed and altered by the power of the word 1 Cor. 6. 10 11. Secondly The mighty efficacy of the Law of God appears in the manner of its operation which works suddenly strikes like a Dart through the hearts and Consciences of men Act. 2. 37. a wonderful change is made in a short time and as it works quickly and suddenly so it works irresistibly with an uncontrouled power upon the spirits of men 1 Thes. 1. 5. Rom. 1. 16. Let the soul be armed against conviction with the thickest ignorance strongest prejudice or most obstinate resolution the word of God will wound the breast even of such a man when God sends it forth in his authority and power Thirdly The wonderful power of the Law or word of God is evidently seen in the strange effects which are produced by it in the hearts and lives of men For First It changes and alters the frame and temper of the mind it moulds a man into a quite contrary
which effectually worketh also in you that believe 'T is a successful instrument only when it is in the hand of the Spirit without whose influence it never did nor can convince convert or save any soul. Now the Spirit of God hath a soveraignty over three things in order to the conversion of the sinner viz. 1. Over the word which works 2. Over the soul wrought upon 3. Over the time and season of working First The Spirit hath a glorious soveraignty over the word it self whose instrument it is to make it successful or not as it pleaseth him Isai. 55. 10 11. For as the rain cometh down and the snow from Heaven c. so shall my word be that goeth out of my mouth as the Clouds so the word is carried and directed by divine pleasure 't is the Lord that makes them both give down their blessings or to pass away fruitless and empty yea 't is from the Spirit that this part of the word works and not another those things upon which Ministers bestow greatest labour in their preparation and from which accordingly they have the greatest expectation these do nothing when mean time something that dropt occasionally from them like a chosen Shaft strikes the mark and doth the work Secondly The Spirit of the Lord hath a glorious soveraignty over the souls wrought upon 't is his peculiar work to take away the stony heart out of our flesh and to give us an heart of flesh Ezec. 36. 26. We may reason exhort and reprove but nothing will stick till the Lord set it on The Lord opened the heart of Lydia under Pauls ministry he opens every heart that is effectually opened to receive Christ in the word if the word can get no entrance if your hearts remain dead under it still we may say concerning such souls as Martha did concerning her Brother Lazarus Lord if thou hadst been here my Brother had not died So Lord if thou hadst been in this Sermon in this Prayer or in that counsel these souls had not remained dead under them Thirdly The Spirit hath dominion over the times and seasons of conviction and conversion therefore the day in which souls are wrought upon is called the day of his power Psal. 110. 3. that shall work at one time which had no efficacy at all at another time because this and not that was the time appointed and thus you see whence the word derives that mighty power it hath Now this word of God when it is set home by the Spirit is mighty to convince humble and break the hearts of sinners Joh. 16. 9. The Spirit when it cometh shall convince the world of sin the word signifies conviction by such clear demonstration as compelleth assent it not only convinces men in general that they are sinners but it convinceth men particularly of their own sins and the aggravations of them So in the Text sin revived that is the Lord revived his sins the very circumstances and aggravations with which they were committed and so it will be with us when the Commandment comes sins that we had forgotten committed so far back as our youth or childhood sins that lay slighted in our Consciences shall now be rouzed up as so many sleepy Lyons to affright and terrifie us for now the soul hears the voice of God in the word as Adam heard it in the cool of the day and was afraid and hides it self but all will not do for the Lord is come in the word sin is held up before the eyes of the Conscience in its dreadful aggravations and fearful consequences as committed against the holy Law clear light warnings of Conscience manifold mercies Gods long-suffering Christs precious blood many warnings of judgements the wages and demerit whereof by the verdict of a mans own Conscience is death eternal death Rom. 6. 23. Rom. 1. 32. Rom. 2. 9. thus the Commandment comes sin revives and vain hopes give up the Ghost Inference 1. Is there such a mighty power in the word then certainly the word is of divine authority there cannot be a more clear and Inference 1 satisfying proof that it is no humane invention than the common sense that all Believers have of the almighty power in which it works upon their hearts so speaks the Apostle 1. Thes. 2. 13. When ye received the word of God which ye heard of us ye received it not as the word of man but as it is in truth the word of God which effectually worketh also in you that believe Can the power of any creature the word of a meer man so convince the Conscience so terrifie the heart so discover the very secret thoughts of the soul put a man into such tremblings No no a greater than man must needs be here none but a God can so open the eyes of the blind so open the graves of the dead so quicken and enliven the Conscience that was seared so bind over the soul of a sinner to the judgement to come so change and alter the frame and temper of a mans spirit so powerfully raise refresh and comfort a drooping dying soul. Certainly the power of God is in all this and if there were no more yet this alone were sufficient to make full proof of the divine authority of the Scriptures Inference 2. Judge from hence what an invaluable mercy the preaching of Inference 2. the word is to the world 't is a blessing far above our estimation of it little do we know what a treasure God committeth to us in the Ordinances Acts 13. 25. To you is the word of this salvation sent 't is the very power of God to salvation Rom. 1. 16. and salvation is ordinarily denied to whom the preaching of the word is denied Rom. 10. 14. It 's called the word of life Phil. 2. 16. and deserves to be valued by every one of us as our life the eternal decree of Gods election is executed by it upon our souls as many as be ordained to eternal life shall believe by the preaching of it Great is the ingratitude of this generation which so slights and undervalues this invaluable treasure which is a sad presage of the most terrible judgement even the removing our Candlestick out of its place except we repent Inference 3. How sore and terrible a judgement lies upon the souls of those Inference 3. men to whom no word of God is made powerful enough to convince and awaken them Yet so stands the case with thousands who constantly sit under the preaching of the word many Arrows are shot at their Consciences but none goes home to the mark all fall short of the end the Commandment hath come unto them many thousand times by way of promulgation and ministerial inculcation but never yet came home to their souls by the spirits effectual application Oh friends you have often heard the voice of man but you never yet heard the voice of God your understandings have been instructed but your
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.
to be led by the spirit ver 18. to be in the spirit and the spirit to dwell in them Rom. 8. 9. And so much of the first thing to be opened viz. what we are to understand by the giving of the spirit Secondly In the next place we are to enquire and satisfie 2. our selves how this giving of the spirit evidently proves and strongly concludes that souls interest in Christ unto whom he is given and this will evidently appear by the consideration of these five particulars First The spirit of God in believers is the very bond by which they are united unto Christ if therefore we find in our selves the bond of union we may warrantably conclude that we have union with Jesus Christ this is evidently held forth in those words of Christ Joh. 17. 22 23. The glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me 't is the glory of Christs humane nature to be united to the God-head this glory said Christ thou gavest me and the glory thou gavest me I have given them i. e. by me they are united unto thee and how this is done he sheweth us more particularly I in them there is Christ in us viz. mystically and thou in me there is God in Christ viz. Hypostatically so that in Christ God and believers meet in a blessed union 't is Christs glory to be one with God 't is our glory to be one with Christ and with God by him but how is this done certainly no other way but by the giving of his Spirit unto us for so much that phrase I in them must needs import Christ is in us by the sanctifying spirit which is the bond of our union with him Secondly The Scripture every where makes this giving or indwelling of the spirit the great mark and tryal of our interest in Christ concluding from the presence of it in us positively as in the Text and from the absence of it negatively as in Rom. 8. 9. now if any man have not the spirit of Christ the same is none of his Jude ver 19. sensual not having the spirit this mark therefore agreeing to all believers and to none but believers and that alwayes and at all times it must needs clearly inferr the souls union with Christ in whomsoever it is found Thirdly That which is a certain mark of our freedom from the Covenant of works and our title to the priviledges of the Covenant of grace must needs also inferr our Union with Christ and special interest in him but the giving or indwelling of the sanctifying spirit in us is a certain mark of our freedom from the first Covenant under which all Christless persons still stand and our title to the special priviledges of the second Covenant in which none but the members of Christ are interested and consequently it fully proves our Union with the Lord Jesus This is plain from the Apostles reasoning Gal. 4. 6 7. And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba father wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. The spirit of the first Covenant was a servile spirit a spirit of fear and bondage and they that were under that Covenant were not Sons but Servants but the Spirit of the New Covenant is a free ingenuous spirit acting in the strength of God and those that do so are the Children of God and Children inherit the blessed priviledges and royal immunities contained in that great Charter the Covenant of Grace they are heirs of God and the evidence of this their inheritance by vertue of the second Covenant and of their freedom from the servitude and bondage of the first Covenant is the spirit of Christ in their hearts crying Abba father So Gal. 5. 18. if ye be led by the spirit ye are not under the Law Fourthly If the eternal decree of Gods electing love be executed and the vertues and benefits of the death of Christ applyed by the spirit unto every soul in whom he dwelleth as a spirit of sanctification then such a giving of the spirit unto us must needs be a certain mark and proof of our special interest in Christ but the decree of Gods electing love is executed and the benefits of the blood of Christ are applyed unto every soul in whom he dwelleth as a spirit of sanctification This is plain from 1 Pet. 1. 2. Elect according to the foreknowledge of God the father through sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ where you see both Gods election executed and the blood of Jesus sprinkled or applyed unto us by the spirit which is given to us as a spirit of sanctification There is a blessed order of working observed as proper to each person in the Godhead the Father electeth the Son redeemeth the spirit sanctifieth The spirit is the last efficient in the work of our salvation what the Father decreed and the Son purchased that the Spirit applyeth and so puts the last hand to the compleat salvation of believers And this some Divines give as the reason why the sin against the spirit is unpardonable because he being the last agent in order of working if the heart of a man be filled with enmity against the spirit there can be no remedy for such a sin there is no looking back to the death of Christ or to the Love of God for remedy this sin against the spirit is that obex infernalis the deadly stop and bar to the whole work of salvation oppositely where the spirit is received obeyed and dwelleth in the way of sanctification into that soul the eternal love of God and inestimable benefits of the blood of Christ run freely without stop or interruption and consequently the interest of such a soul in Jesus Christ is beyond all dispute Fifthly The giving of the spirit to us or his residing in us as a sanctifying spirit is every where in Scripture made the pledge and earnest of eternal salvation and consequently must abundantly confirm and prove the souls interest in Christ Eph. 1. 13 14. In whom also after that ye believed ye were sealed with that holy spirit of promise which is the earnest of our inheritance c. So 2 Cor. 1. 22. who hath also sealed us and given the earnest of the spirit in our hearts And thus you have the point opened and confirmed The Use of all followeth Use. Use. Now the only Use I shall make of this point shall be that which lyeth directly both in the eye of the Text and of the design for which it was chosen namely by it to try and examine the truth of our interest
frame may by the assistance of the spirit of God for which therefore they are bound to pray discern his indwelling and working in themselves Evidence 1. In whomsoever the spirit of Christ is a spirit of sanctification to that man or woman he hath been more or less a spirit of conviction and humiliation this is the order which the spirit constantly observes in adult or grown converts Joh. 16. 8 9. and when he is come he will reprove the world of sin and of righteousness and of Judgement of sin because they believed not on me This you see is the method he observes all the world over he shall reprove or convince the world of sin Conviction of sin hath the same respect unto sanctification as the blossoms of trees have to the fruits that follow them a blossom is but fructus imperfectus ordinabilis an imperfect fruit in it self and in order to a more perfect and noble fruit where there are no blossoms we can expect no fruit and where we see no convictions of sin we can expect no conversion to Christ. Hath then the spirit of God been a spirit of conviction to thee hath he more particularly convinced thee of sin because thou hast not believed on him i. e. hath he shewn thee thy sin and misery as an Unbeliever not only terrified and affrighted thy conscience with this or that more notorious act of sin but sully convinced thee of the state of sin that thou art in by reason of thy unbelief which holding thee from Christ must needs also hold thee under the guilt of all thy other sins This gives at least a strong probability that God hath given thee his spirit especially when this conviction remains day and night upon thy soul so that nothing but Christ can give it rest and consequently the great inquisition of thy soul is after Christ and none but Christ. Evidence 2. As the spirit of God hath been a convincing so he is a quickening spirit to all those to whom he is given Rom. 8. 2. The law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death he is the spirit of life i. e. the principle of spiritual life in the souls whom he inhabiteth for uniting them to Christ he unites them to the fountain of life and this spiritual life in believers manifests it self as the natural life doth in vital actions and operations When the spirit of God comes into the soul of a man that was dead and senseless under sin O saith he now I begin to feel the weight and load of sin Rom. 7. 24. now I begin to hunger and thirst after Christ and his Ordinances 1 Pet. 2. 2. now I begin to breath after God in spiritual prayer Acts 9. 11. Spiritual life hath its spiritual senses and suitable operations O think upon this you that cannot feel any burthen in sin you that have no hungerings or thirstings after Christ how can the spirit of God be in you I do not deny but there may at some times be much deadness and senselesness upon the hearts of Christians but this is their disease not their nature it is but at some times not alwayes and when it is so with them they are burthened with it and complain oâ—… it as their greatest affliction in this world their spirits are not easie and at rest in such a condition as yours are their spirit is as a bone out of joint an Arm dislocated which cannot move any way without pain Evidence 3. Those to whom God giveth his spirit have a tender sympathy with all the interest and concernments of Christ this must needs be so if the same spirit which is in Christ dwelleth also in thy heart if thou be a partaker of his spirit then what he loves thou lovest and what he hateth thou hatest this is a very plain case even in nature it self we find that the many members of the same natural body being animated by one and the same spirit of life whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it now ye are the body of Christ and members in particular 1 Cor. 12. 26 27. For look as Christ the head of that body is touched with a tender sense and feeling of the miseries and troubles of his people he is persecuted when they are persecuted Acts 9. 4. so they that have the spirit of Christ in them cannot be without a deep and tender sense of the reproach and dishonours that are done to Christ this is as it were a sword in their bones Psal. 42. 3. If his publick worship cease the assemblies of his people scattered it cannot but go to the hearts of all in whom the spirit of Christ is they will be sorrowful for the solemn assemblies the reproach of them will be a burthen Zeph. 3. 18. Those that have the spirit of Christ do not more earnestly long after any one thing in this world than the advancement of Christs interest by conversion and reformation in the Kingdoms of the earth Psal. 45. 3 4. Paul could rejoice that Christ was Preached though his own afflictions were increased Phil. 1. 16. 18. and John could rejoice that Christ encreased though he himself decreased yet therein was his joy fulfilled Joh. 3. 29. so certainly the concernments of Christ must and will touch that heart which is the habitation of his spirit I cannot deny but even a good Baruch may be under a temptation to seek great things for himself and be too much swallowed up in his own concernments when God is plucking up and breaking down Jer. 45. 4 5. but this is only the influence of a temptation the true temper and spirit of a believer inclines him to sorrow and mourning when things are in this sad posture Ezech. 9. 4. Go through the midst of the City through the midst of Jerusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof O Reader lay thine hand upon thine heart is it thus with thee dost thou sympathize with the affairs and concernments of Christ in the world or carest thou not which way things go with the people of God and Gospel of Christ so long as thine own affairs prosper and all things are well with thee Evidence 4. Where ever the spirit of God dwelleth he doth in some degree mortifie and subdue the evils and corruptions of the soul in which he resides this spirit lusteth against the flesh Gal. 5. 17. and believers through the spirit do mortifie the deeds of the body Rom. 8. 13. this is one special part of his sanctifying work I do not say he so kills and subdues sin in believers as that it shall never trouble or defile them any more no no that freedom belongs to the perfect state in heaven but its dominion is taken away though its
life be prolonged for a season it lives in believers still but not upon the provision they willingly make to fulfil the Lust of it Rom. 13. ult The design of every true believer is co incident with the design of the spirit to destroy and mortifie corruption they long for the extirpation of it and are daily in the use of all sanctified means and instruments to subdue and destroy it the workings of their corruptions are the afflictions of their souls Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death and there is no one thing that sweetens the thoughts of death to believers except the sight and full enjoyment of God more than their expected deliverance from sin doth Evidence 5. Where ever the spirit of God dwelleth in the way of sanctification in all such he is the spirit of prayer and supplication Rom. 8. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered where ever he is poured out as the spirit of grace he is also poured out as the spirit of supplication Zech. 12. 10. his praying and his sanctifying influences are undivided There is a threefold assistance that the spirit gives unto sanctified persons in prayer he helps them before they pray by setting an edge upon their defires and affections he helps them in prayer by supplying matters of request to them teaching them what they should ask of God he assisteth them in the manner of prayer supplying to them suitable affections and helping them to be sincere in all their desires to God 't is he that humbles the pride of their hearts dissolves and breaks the hardness of their hearts out of dcadness makes them lively out of weakness makes them strong he assisteth the spirits of believers after prayer helping them to faith and patience to believe and wait for the returns and answers of their prayers O Reader reflect upon thy duties consider what spirituality sincerity humility broken-heartedness and melting affections after God are to be found in thy duties is it so with thee or dost thou shuffle over thy duties as an interruption to thy business and pleasures are they an ungrateful task imposed upon thee by God and thy own conscience are there no hungerings and thirstings after God in thy soul or if there be any pleasure arising to thee out of prayer is it not from the ostentation of thy gifts if it be so reflect sadly upon the carnal state of thy heart these things do not speak the spirit of grace and supplication to be given thee Evidence 6. Where ever the spirit of Grace inhabits there is an heavenly spiritual frame of mind accompanying and evidencing the indwelling of the spirit Rom. 8. 5 6. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit for to be carnally minded is death but to be spiritually minded is life and peace by the mind understand the musings reasonings yea and the cares fears delights and pleasures of the soul which follow the workings and meditations of the mind as these are so are we if these be ordinarily and habitually taken up and exercised about earthly things then is the frame and state of the man carnal and earthly the workings of every creature follow the being and nature of it if God Christ Heaven and the world to come engage the thoughts and affections of the soul the temper of such a soul is spiritual and the spirit of God dwelleth there this is the life of the regenerate Phil. 3. 20. our conversation is in Heaven and such a frame of heart is life and peace a serene placid and most comfortable life no pleasure upon earth no gratifications of the senses do relish and savour as spiritual things do Consider therefore which way thy heart ordinarily works especially in thy Solitudes and hours of retirement these things will be a great evidence for or against thy soul. David could say how precious are thy thoughts unto me O God! how great is the summ of them if I should count them they are more in number than the sand when I awake I am still with thee Psal. 139. 17 18. Yet it must be acknowledged for the relief of weaker Christians that there is great odds and variety found in this matter among the people of God for the strength steadiness and constancy of a spiritual mind results from the depth and improvement of sanctification the more grace still the more evenness spirituality and constancy there is in the motions of the heart after God The minds of weak Christians are more easily entangled in earthly vanities and more frequently diverted by inward corruptions yet still there is a spiritual pondus inclination and bent of their hearts towards God and the vanity and corruption which hinders their communion with him is their greatest grief and burthen under which they groan in this world Evidence 7. Those to whom the spirit of grace is given they are led by the spirit Rom. 8. 14. As many as are led by the spirit of God they are the Sons of God sanctified souls give themselves up to the government and conduct of the spirit they obey his voice beg his direction follow his motions deny the solicitations of the flesh and blood in obedience to him Gal. 1. 16. and they that do so they are the sons of God 't is the office of the spirit to guide us into all truth and 't is our great duty to follow his guidance Hence it is that in all enterprizes and undertakements the people of God so earnestly beg direction and counsel from him Lead me O Lord in thy righteousness saith David make thy way straight before my face Psal. 8. 5. they dare not in doubtful cases lean to their own understandings yea in points of duty and in points of sin they dare not neglect the one or commit the other against the convictions and perswasions of their own consciences though troubles and sufferings be unavoidable in that path of duty when they have ballanced duties with sufferings in their most serious thoughts the conclusion and result will still be it is better to obey God than man the dictates of the spirit rather than the counsels of flesh and blood But before I leave this point I reckon my self a debtor unto weak Christians and shall endeavour to give satisfaction to some special doubts and fears with which their minds are ordinarily entangled in this matter for it is a very plain case that many souls have the presence and sanctification of the spirit without the evidence and comfort thereof Divers things are found in believers which are as so many fountains of fears and doubts to them And First I greatly doubt the spirit of God is not in me Obj. 1. saith
97. 11. though the harvest to reap and gather in that Joy and Comfort be not yet come and there are many other wayes beside that of joy and comfort whereby the indwelling of the spirit may evidence it self in thy soul if he do not enable thee to rejoyce yet if he enable thee sincerely to mourn for sin if he do not enlarge thy heart in Comfort yet if he humble and purge thy heart by sorrows if he deny thee the assurance of faith and yet give thee the dependance of faith thou hast no reason to call in question or deny the indwelling of the spirit in thee for that cause But the Apostle saith they that walk in the spirit do not fulfil Obj. 5. the Lusts of the flesh Gal. 5. 16. but I find my self entangled and frequently overcome by them therefore I doubt the spirit of God is not in me 'T is possible the ground of your doubting may be your Sol. mistake of the true sense and meaning of that Scripture it is not the Apostles meaning in that place that sin in believers doth not work tempt and oftentimes overcome and captivate them for then he would contradict himself in Rom. 7. 23. where he thus complains but I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members but two things are meant by that expression you shall not fulfil the Lusts of the flesh First That the principle of grace will give cheque to sin in its first motions and cause it to miscarry in the womb like an untimely birth before it comes to its full maturity it shall never be able to gain the full consent of the will as it doth in the unregenerate Secondly if notwithstanding all the opposition grace makes to hinder the birth or commission of it it do yet prevail and break forth into act yet such acts of sin as they are not committed without regret so they are followed with shame sorrow and true repentance and those very surprizals and captivities of sin at one time are made cautions and warnings to prevent it at another time if it be so with thee thou dost not fulfill the Lusts of the flesh And now Reader upon the whole if upon examination of thy heart by these rules the Lord shall help thee to discern the saving work of his spirit upon thy soul and thereby thine interest in Christ what a happy man or woman art thou what pleasure will arise to thy soul from such a discovery Look upon the frame of thine heart absolutely as it is in it self at present or comparatively with what once it was and others still are and thou wilt find enough to transport and melt thy heart within thee certainly this is the most glorious piece of Workmanship that ever God wrought in the world upon any man Eph. 2. 10. the spirit of God is come down from heaven and hath hallowed thy soul to be a Temple for himself to dwell in as he hath said I will dwell in them and walk in them and I will be their God and they shall be my people 2 Cor. 7. 16. Moreover this gift of the spirit is a sure pledge and earnest of thy future glory time was when there was no such work upon thy soul and considering the frame and temper of it the total aversation strong opposition and rooted enmity that was in it it is the wonder of wonders that ever such a work as this should be wrought upon such an heart as thine that ever the spirit of God whose nature is pure and perfect holiness should choose such an unclean polluted abominable heart to frame an habitation for himself there to dwell in to say of thy soul now his spiritual Temple as he once said of the material Temple at Jerusalem Psal. 132. 13 14. The Lord hath chosen it he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it O what hath God done for thy soul Think Reader and think again are there not many thousands in the world of more ingenuous sweet and amiable disposition than thy self whom yet the spirit of God passeth by and leaveth them as Tabernacles for Satâ—… to dwell in such a one thou lately wast and hadst still remained if God had not wrought for thee beyond all the expectation and desires of thine own heart O bless God that you have received not the spirit of the world but the spirit which is of God that ye might know the things which are freely given unto you of God The Twenty fifth SERMON Sermon 25. 2 COR. 5. 17. Text. Therefore if any man be in Christ he is a New Creature Of the nature and necessity of the New Creature old things are passed away behold all things are become new YOU have seen one tryal of an interest in Christ in our last discourse namely by the donation of the Spirit we have here another Tryal of the same matter from one of the greatest and most noble effects of the Spirit upon our souls namely his work of renovation or new creation if any man be in Christ he is a new Creature The Apostles scope in the immediate context is to disswade Christians from a carnal sinful partiality in their respects to men not to dispense them after the manner of the world according to the external differences but the real internal worth and excellency that is in men This the Apostle presses by two arguments one drawn from the end of Christs death verse 15. which was to take us off from those selfish designs and carnal ends by which the world is swayed Secondly from the new spirit by which believers are acted they that are in Christ are to judge and measure all things by a new rule if any man be in Christ he is a new Creature old things are passed away q. d. we have done with that low selfish spirit of the world which was wholly governed by Carnal interest we are now to judge by a new rule to be acted from a new principle aim at a new and more noble end behold all things are become new In these words we have three general parts to be distinctly considered viz. 1. The great question to be determined if any man be in Christ. 2. The Rule by which it may be determined viz. he is a new Creature 3. This general rule more particularly explained old things are passed away behold all things are become new First We have here the great question to be determined Whether a man be in Christ a question upon the determination 1. whereof we must stand or fall for ever by being in Christ the Apostle doth not here mean the general profession of Christianity which gives a man the reputation of an interest in him but by being in Christ he means an interest in him by vital union with his
the world a wondring at them 1 Pet. 4. 4. Wherein they think it strange that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obstupescent ut ad rei inusitatae spectaculum Beza Ils se trouvent tous nouveaux comme en 〈◊〉 autre monde you run not with them to the same excess of riot speaking evil of you they think it strange the word signifies to stand at gaze as the hen doth which hath brooded and hatched Partridge Eggs when she seeth the Chickens which she hath brought forth take the wing and fly away from her thus do the men of the world stand amazed to see their old companions in sin whose language once was vain and earthly it may be prophane and filthy now to be praying speaking of God Heaven and things spiritual having no more to do with them as to sin except by way of reprehension and admonition this amazes the world and makes them look with a strange admiring eye upon the people of God Thirdly In the next place let us enquire into the properties 3. and qualities of this new creature and shew you as we are able what they are yet Reader expect not here an exact and accurate account of that which is so great a mystery for if questions may be moved about a silly fly which may puzzle the greatest Philosopher to resolve them how much more may we conceive this great and marvellous work of God the most mysterious and admirable of all his works to surmount the understandings of the most illuminated Christians O how little do we know of the nature properties and operations of this new Creature so far as God hath revealed it to our weak understandings we may speak of it And First The Scripture speaks of it as a thing of great difficulty to be conceived by man Joh. 3. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the spirit The original of winds is a question of great difficulty in Philosophy we hear the voice of the wind feel its mighty force and behold its strange effects but neither know whence it comes or whither it goes ask a man Do you hear the wind blow yes do you feel it blow yes very sensibly do you see the effects of it rending and overturning the trees yes very plainly but can you describe its nature or declare its original no that is a mystery which I do not understand why fo Just so it is with him that is born of the spirit the holy spirit of God whose nature and operations we understand but little of comes from heaven quickens and influences our souls beats down and mortifies our lusts by his almighty power these effects of the spirit in us we experimentally feel and sensibly discern but how the spirit of God first entred into and quickned our souls and produced this new creature in them we understand little more of it than how the bones do grow in the womb of her that is with Child Eccles. 11. 5. Therefore is the life of the new creature called a hidden life Col. 3. 3. the nature of that life is not only hidden totally from all carnal men but in a very great measure it is an hidden and unknown life unto spiritual men though themselves be the subjects of it Secondly But though this life of the new Creature be a great mystery and secret in some respects yet so far as it is 〈◊〉 〈◊〉 〈◊〉 â—…ppears unto us the new creature is the most 〈◊〉 〈◊〉 〈◊〉 lovely creature that ever God made for the 〈◊〉 〈◊〉 〈◊〉 himself is upon it the new man is created 〈◊〉 〈◊〉 〈◊〉 24. as the picture is drawn after the man 〈◊〉 〈◊〉 〈◊〉 God himself delineated by the spirit that admirable Artist upon the soul of man holiness is the beauty and glory of God and in holiness the new creature is created after Gods own image Col. 3. 10. the regenerate soul hereby becomes holy 1 Joh. 3. 3. not essentially holy as God is nor yet efficiently holy for the regenerate soul can neither make it self nor others holy but the life of the new creature may be said to resemble the life of God in this that as God lives to himself so the new creature wholly lives to God as God loves holiness and hates the contrary so doth the new creature 't is in these things formed after the image of him that created it when God creates this creature in the soul of man we are said then to be partakers of the divine nature 2 Pet. 1. 4. so that there can be nothing communicated unto men which beautifies and adorns their souls as this new creation doth men do not resemble God as they are noble and as they are rich but as they are holy no gift no endowment of nature imbelishes the soul as this new creature doth an awful Majesty sits upon the brow of the new creature commanding the greatest and worst of men to do homage to it Mark 6. 20. yea such is the beauty of the new creature that Christ its Author is also its admirer Cant. 4. 9. Thou hast ravished mine heart with one of thine eyes Thirdly This New Creature is created in man upon the highest design that ever any work of God was wrought the end of its creation and infusion is high and noble Salvation to the soul in which it is wrought this is both the finis operis and the finis operantis it is the design both of the work and of the workman that wrought it when we receive the end of our faith we receive the salvation of our souls Salvation is the end faith as death is the end of sin so life eternal is the end of grace The new creature doth by the instinct and steady direction of its own nature take its course as directly to God and to heaven the place of his full enjoyment as the Rivers do to the Ocean it declares it self to be made for God by its restless workings after him and as salvation is the end of the new creature so it is the express design and end of him that created it 2 Cor. 5. 5. Now he that hath wrought us for the self same thing is God by this workmanship of his upon our souls he is now polishing preparing and making them meet to be partakers of the inheritance of the Saints in light Col. 1. 12. Fourthly The new Creation is the most necessary work that ever God wrought upon the soul of man the eternal well-being of his soul depends upon it and without it no man shall see God Heb. 12. 14. and Joh. 1. 3 5. Except ye be regenerate and born again ye cannot see the Kingdom of God can you be saved without Christ you know you cannot can you have interest in Christ without the new creature my Text expressly tells you it can never be for if any man
be in Christ he is a new creature O Reader what ever slight thoughts of this matter and with what a careless and unconcerned eye soever thou readest these lines yet know thou must either be a new creature or a miserable and damned creature for ever If civility without the new creature could save thee why are not the moral Heathens saved also if strictness of life without the new creature could save thee why did it not save the Scribes and Pharisees also if an high profession of Religion without the new creature can save thee why did it not save Judas Hymeneus and Philetus also Nothing is more evident than this that no repentance obedience self-denyal prayers tears reformations or ordinances without the new creation avail any thing to the salvation of thy soul the very blood of Christ himself without the new creature never did and never will save any man Oh how necessary a work is the new creation circumcision avails nothing and uncircumcision nothing but a new creature Fifthly The new Creature is a marvellous and wonderful creature there are many wonders in the first creation the works of the Lord are great sought out of all them that have pleasure therein Psal. 111. 2. but there are no wonders in nature like those in grace is it not the greatest wonder that ever was seen in the world except the incarnation of the Son of God to see the nature and temper of man so altered and changed as it is by grace to see Lascivious Corinthians and Idolatrous Ephesians become mortified and Heavenly Christians to see a fierce and cruel persecutor become a glorious confessor and sufferer for Christ Gal. 1. 23. to see the carnal-mind of man which was lately fully set in a strong bent to the world to be wholly taken off from its lusts and set upon things that are spiritual and heavenly certainly it was not a greater miracle to see dead Lazarus come out of his Sepulchre than it is to see the dead and carnal mind coming out of its Lusts to embrace Jesus Christ. It was not a greater wonder to see the dead dry bones in the vally to move and come together than it is to see a dead soul moving after God and moving to Christ in the way of faith Sixthly The new creature is an immortal creature a creature that shall never see death Joh. 4. 14. it is in the soul of man a well of water springing up into eternal life I will not adventure to say it is immortal in its own nature for it is but a creature as my Text calls it and we know that essential interminability is the incommunicable property of God the new creature hath both a beginning and succession and therefore might also have an end as to any thing in it self or its own nature experience also shews us that it is capable both of increasing and decreasing and may be brought nigh unto death Rev. 3. 2. the works of the spirit in believers may be ready to dye but though its perpetuity flow not out of its own nature it flows out of Gods Covenant and promises which make it an immortal Creature when all other excellencies in man go away as at death they will Job 4. 21. this excellency only remains our gifts may leave us our friends leave us our estates leave us but our graces will never leave us they ascend with the soul in which they inhere into glory when the stroke of death separates it from the body Seventhly The new Creature is an heavenly creature 't is not born of flesh nor of blood or of the will of man but of God Joh. 1. 13. its descent and original is heavenly it is spirit born of spirit Joh. 3. 6. its center is heaven and thither are all its tendencies Psal. 63. 8. its proper food on which it lives are heavenly things Psal. 4. 6 7. it cannot feed as other creatures do upon earthly things the object of all its delights and loves is in heaven Psal. 73. 26. Whom have I in heaven but thee the hopes and expectations of the new creature are all from heaven it looks for little in this world but waits for the coming of the Lord the life of the new creature upon earth is a life of patient waiting for Christ his desires and longings are after Heaven Phil. 1. 23. The flesh indeed lingers and would delay but the new creature hastens and would fain be gone 2 Cor. 5. 2. it is not at home while it is here it came from Heaven and cannot be quiet nor suffer the soul in which it dwells to be so until it comes thither again Eighthly The new creature is an active and laborious creature no sooner it is born but it is acting in the soul Acts 9. 6. behold he prayeth activity is its very nature Gal. 5. 25. If we live in the spirit let us walk in the spirit Nor is it to be admired that it should be always active and stirring in the soul seeing activity in obedience was the very end for which it was created for we are his workmanship created in Christ Jesus unto good works Eph. 2. 10. and he that is acted in the duties of Religion by this principle of the new creature or nature will so far as that principle acts him delight to do the will of God rejoice in the way of his Commandments and find the sweetest pleasure in the paths of duty Ninthly The new creature is a thriving creature growing from strength to strength 1 Pet. 2. 2. and changing the soul in which it is subjected from glory unto glory 2 Cor. 3. 18. The vigorous tendencies and constant strivings of this new creature is to attain its just perfection and maturity Phil. 3. 11. it can endure no stints and limits to its desires short of perfection every degree of strength it attains doth but whet and sharpen his desires after higher degrees upon this account it greatly delights in the Ordinances of God Duties of Religion and Society of the Saints as they are helps and improvements to it in order to its great design Tenthly The new creature is a creature of wonderful preservations there are many wonders of divine providences in Gratia nec totaliter intermittitur nec finaliter amittitur actus omittitur habitus non amittitur actio pervertitur fides noâ—… sâ—…bvertitur concutitur non excutitur deflâ—…it fructus latâ—… succus effectus justificationis suspenditur at â—…tus justificati non dissolvitur Suffrag Brit. the preservation of our natural lives but none like those whereby the life of the new creature is preserved in our souls there are critical times of temptation and desertion in which it is ready to dye Rev. 3. 2. the degrees of its strength and liveliness are sometimes sadly abated and 〈◊〉 sweet and comfortable workings intermitted Rev. 2. 4. the evidences by which its being in us was wont to be discovered may be and often are darkned 2 Pet. 1. 9.
of creatures spring out of this dark lump Surely it would have been very hard for a man to have imagined it It may be you see no dispositions or hopeful inclinations in your friends towards God and spiritual things nay possibly they are totally opposite and filled with enmity against them they deride and jeer all serious piety where-ever they behold it this indeed is very sad but yet remember the work of grace is creation work though there be no disposition at all in their wills no tenderness in their Consciences no light or knowledge in their minds yet God that commanded the light to shine out of darkness can shine into their hearts to give them the light of the knowledge of the glory of God in the face of Jesus Christ he can say to the dry bones live to the proud and stubborn heart come down and yield thy self to the will of God and if he command the work is done God can make thee yet to rejoyce over thy most uncomfortable relations to say with the Father of the Prodigal Luke 15. 24. This my Son was dead and is alive again he was lost and is found and they began to be merry difficulties are for men but not for God he works in conversion by a power which is able to subdue all things unto it self Inference 5. If none but new creatures be in Christ how small a remnant Inference 5. among men belong to Christ in this world Among the multitude of rational creatures inhabiâ—…ing this world how few how very few are new creatures 'T is the observation of the learned Mr. Brierwood that if the world be divided into thirty parts nineteen parts are heathenish Idolaters six parts Mahumetans and only five out of thirty which may be in a large sense called Christians of which the far greater part is overspread with popish darkness separate from the remainder the multitudes of prophane meerly civil and hypocritical professors of Religion anâ—… how few will remain for Jesus Christ in this world Look over the Cities Towns and Parishes in this populous Kingdom and how few shall you find that speak the language or do the works of new creatures How few have ever had any awakening convictions on them And how many of those that have been convinced have miscarried and never come to the new birth The more cause have they whom God hath indeed regenerated to admire the riches of Gods distinguishing mercy to them Inference 6. If the change by grace be a new creation how universal and marvellous a change doth regeneration make upon men The new Inference 6. Creation speaks a marvellous and universal alteration both upon the state and tempers of men they come out of darkness gross hellish darkness into light a marvellous and heavenly light 1 Pet. 2. 9. Eph. 5. 8. their condition disposition and conversation as you have heard is all new and yet this marvellous change as great and universal as it is is not alike evident and clearly discernable in all new creatures and the reasons are First Because the work of grace is wrought in diverse methods and manners in the people of God Some are changed from a state of notorious prophaneness unto serious godliness there the change is conspicuous and very evident all the neighbourhood rings of it But in others it is more insensibly distilled in their tender years by the blessing of God upon religious education and there it is more indiscernable Secondly Though a great change be wrought yet much natural corruption â—…till remains for their humiliation and daily exercise and this is a ground of fear and doubtings they see not how such corruptions are consistent with the new Creature Thirdly In some the new Creature shews it self mostly in the affectionate part in desires and breathings after God and but little in the clearness of their understandings and strength of their judgements for want of which they are entangled and kept in darkness most of their dayes Fourthly Some Christians are more tryed and exercised by temptations from Satan than others are and these clouds darken the work of grace in them Fifthly There is great difference and variety found in the natural tempers and constitutions of the regenerate Some are of a more melancholy fearful and suspicious temper than others are and are therefore much longer held under doubtings and trouble of spirit Nevertheless what differences soever these things make the change made by grace is a marvellous change Inference 7. Lastly How incongruous are carnal wayes and courses to the spirit of Christians who being new creatures can never delight or Inference 7. find pleasure in their former sinful companions and practices Alas those things are now most unsuitable loathsom and detestable how pleasant soever they once were that which they counted their liberty would now be reckoned their greatest bondage that which was their glory is now their shame Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death they need not be pressed by others but will freely confess of themselves what fools and mad men they once were none can censure their former conversation more severely than themselves do 1 Tim. 1. 13 14. 2d Use for Conviction If none be in Christ but new creatures and the new creation Use 2. make such a châ—…nge as hath been described This may convince us how many of us deceive our selves and run into dangerous and fatall mistakes in the greatest concernment we have in this world But before I fall into this use I desire none may make a perverse and ill use of it Let not the wicked conclude from hence that there is no such thing as true religion in the world or that all who do profess it are but a pack of hypocrites neither let the godly injure themselves by that which is designed for their benefit let none conclude that seeing there are so many mistakes committed about this new creature that therefore assurance must needs be impossible as the Papists affirm it to be The proper use that should be made of this doctrine is to undeceive false pretenders and to awaken all to a more deep and thorough search of their own conditions which being precautioned let all men be convinced of the following truths First That the change made by civility upon such as were lewd and prophane is in its whole kind and nature a 1. different thing from the new creature the power and efficacy of moral vertue is one thing the influence of the regenerating Spirit is quite another thing however some have studied to confound them The heathens excelled in moral and homilitical vertues Plato Aristides Seneca and multitudes more have outvied many professed Christians in justice temperance patience c. yet were perfect strangers to the new creation A man may be very strict and temperate free from the gross pollutions of the world and yet a perfect
incorporate with sin than oyle with water contraries cannot consist in the same subject longer than they are fighting with each other if there be no conflict with sin in thy soul or if that conflict be only betwixt the conscience and affections light in the one strugling with lust in the other thou wantest that fruit which should evidence thee to be a new creature Thirdly The mind and affections of the new Creature are set upon heavenly and spiritual things Col. 3. 1 2. Ephes. 4. 23. Rom. 8. 5. if therefore thy heart and affections be habitually earthly and wholly intent upon things below driving eagerly after the world as the great business and end of thy life deceive not thy self this is not the fruit of the New Creature nor consistent with it Fourthly The new Creature is a praying Creature living by its daily Communion with God which is its livelyhood and subsistence Zech. 12. 10. Acts 9. 11. If therefore thou be a prayerless soul or if in all thy prayers thou art a stranger to Communion with God if there be no brokenness of heart for sin in thy confessions no melting affections for Christ and holiness in thy supplications surely Satan doth but baffle and delude thy over-credulous soul in perswading thee that thou art a new Creature Fifthly The new Creature is restless after falls into sin until it have recovered peace and pardon it cannot endure it self in a state of defilement and pollution Psal. 51. 8 9 10 11 12. It is with the conscience of a new Creature under sin as it is with the eye when any thing offends it it cannot leave twinkling and watering till it have wept it out and in the very same restless state it is under the hiding of Gods face and divine withdrawments Cant. 5. 2 3 4 5 6 7 8. If therefore thou canst sin and sin again without such a burthensome sense of sin or restlesness or solicitude how to recover purity and peace with the light of Gods countenance shining as in dayes past upon thy soul delude not thy self thou hast not the signs of a new Creature in thee 4th Use for Exhortation If the new Creation be a sound evidence of our interest in Christ then hence let me perswade all that are in Christ to Use 4. evidence themselves to be so by walking as it becomes new Creatures The new Creature is born from above all its tendencies are Heaven-ward accordingly â—…et your affections on things that are above and let your conversation be in Heaven if you live earthly and sensual lives as others do you must cross your new Creature therein and can those acts be pleasant unto you which are done with so much regret wherein you must put a force upon your own spirits and offer a kind of violence to your own hearts Earthly delights and sorrows are suitable enough to the unregenerate and sensual men of the world but exceedingly contrary unto that spirit by which you are renovated If ever you will act becoming the principles and nature of new Creatures then seek earthly things with submission enjoy them with fear and caution resign them with cheerfulness and readiness and thus let your moderation be known unto all men Phil. 4. 5. Let your hearts daily meditate and your tongues discourse about heavenly things be exceeding tender of sin strict and punctual in every duty and hereby convince the world that you are men and women of another spirit 5th Use for Consolation Let every new creature be chearful and thankful if God have renewed your natures and thus altered the frame and Use 5. temper of your hearts he hath bestowed the richest mercy upon you that Heaven or Earth affords this is a work of greatest rarity a new creature may be called one among a thousand 't is also an everlasting work never to be destroyed as all other natural works of God how excellent soever must be 't is a work carried on by almighty power through unspeakable difficulties and mighty oppositions Eph. 1. 12. the exceeding greatness of Gods power goes forth to produce it and indeed no less is required to enlighten the blind mind break the rocky heart and bow the stubborn will of man and the same almighty power which at first created it is necessary to be continued every moment to preserve and continue it 1 Pet. 1. 5. the new creature is a mercy which draws a train of innumerable and invaluable mercies after it Eph. 2. 13 14. 1 Cor. 3. 22. when God hath given us a new nature then he dignifies us with a new name Rev. 2. 17. brings us into a new Covenant Jer. 31. 33. begets us again to a new hope 1 Pet. 1. 3. intitles us to a new inheritance Joh. 1. 12 13. 't is the new creature which through Christ makes our persons and duties acceptable with God Gal. 6. 15. In a word it is the wonderful work of God of which we may say this is the Lords doing and it is marvellous in our eyes there are unsearchable wonders in its generation in its operation and in its preservation Let all therefore whom the Lord hath thus renewed fall down at the feet of God in an humble admiration of the unsearchable riches of free grace and never open their mouths to complain under any adverse or bitter providences of God The Twenty seventh SERMON Sermon 27. GAL. 5. 24. Text. And they that are Christs have crucified the flesh Of the nature principle and necessity of Mortification with the affections and lusts TWo great Tryals of our interest in Christ are finished we now proceed to a third namely the mortification of sin they that are Christs have crucified the flesh The scope of the Apostle in this context is to heal the unchristian breaches among the Galatians prevailing by the instigation of Satan to the breach of brotherly love to cure this he urges four weighty arguments First From the great Commandment to love one another upon which the whole Law i. e. all the duties of the second Table do depend vers 14. Secondly He powerfully disswades them from the consideration of the sad events of their bitter contests calumnies and detractions viz. mutual ruine and destruction vers 15. Thirdly He disswades them from the consideration of the contrariety of these practices unto the Spirit of God by whom they all profess themselves to be governed from vers 17 to the 23. Fourthly He powerfully disswades them from these animosities from the inconsistency of these or any other lusts of the flesh with an interest in Christ they that be Christs have crucified the flesh c. q. d. you all profess your selves to be members of Christ to be followers of him but how incongruous are these practices to such a profession Is this the fruit of the Dove-like-spirit of Christ Are these the fruits of your faith and professed mortification Shall the sheep of Christ â—…narl and fight like rabid and
advantage for the mortification of sin in as much as sin being contrary to the new nature and the object of grief and hatred cannot possibly be committed without reluctancy and very sensible regret of mind and actions done with regret are neither done frequently nor easily The case of a regenerate soul under the surprizals and particular victories of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cùm ita quis capitur ut nequeat luctari nec se capienti obsistere Sclat being like that of a captive in war who marches not with delight but by constraint among his enemies So the Apostle expresseth himself Rom. 7. 23. But I see another law in my members warring against the Law of my mind and bringing me into captivity unto the law of sin which is in my members thus the spirit of God promotes the design of mortification by the implantation of contrary habits Secondly By assisting those gracious habits in all the times 2. of need which he doth many ways sometimes notably awakening and rouzing grace out of the dull and sleepy habit and drawing forth the activity and power of it into actual and successful resistances of temptations as Gen. 39. 9. How can I do this great wickedness and sin against God Holy fear awakens first and raises all the powers of grace in the soul to make a vigorous resistance of temptation the spirit also strengthens weak grace in the soul 2 Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakness and by reason of grace thus implanted and thus assisted he that is born of God keepeth himself and the wicked one toucheth him not Fifthly The last query to be satisfied is how mortification of sin solidly evinceth the souls interest in Christ and this it 5. doth divers ways affording the mortified soul many sound evidences thereof As Evidence 1. Whatsoever evidences the indwelling of the holy spirit of God in us must needs be evidential of a saving interest in Christ as hath been fully proved before but the mortification of sin doth plainly evidence the indwelling of the spirit of God for as we proved but now it can proceed from no other principle there is as strong and inseparable a connection betwixt mortification and the spirit as betwixt the effect and its proper cause and the self-same connection betwixt the inbeing of the spirit and union with Christ. So that to reason from mortification to the inhabitation of the spirit and from the inhabitation of the spirit to our union with Christ is a strong scriptural way of reasoning Evidence 2. That which proves a soul to be under the Covenant of Grace evidently proves its interest in Christ for Christ is the head of that Covenant and none but sound Believers are under the blessings and promises of it but mortification of sin is a sound evidence of the souls being under the Covenant of Grace as is plain from those words of the Apostle Rom. 6. 12 13 14. Let not sin therefore reign in your mortal body that ye should obey it in the lust thereof neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God sor sin shall not have dominion over you for ye are not under the Law but under Grace where the Apostle presseth Believers unto mortification by this incouragement that it will be a good evidence unto them of a new Covenant interest for all legal duties and endeavours can never mortifie sin 't is the spirit in the new Covenant which produces this whoever therefore hath his corruptions mortified hath his interest in the Covenant and consequently in Christ so far cleared unto him Evidence 3. That which is the fruit and evidence of saving faith must needs be a good evidence of our interest in Christ but mortifiâ—… 〈◊〉 sin is the fruit and evidence of saving faith Acts 15. 9. Purifying their hearts by faith 1 John 5. 4. This is the victory whereby we overcome the world even our faith faith overcomes both the allurements of the world upon one hand and the terrors of the world upon the other hand by mortifying the heart and affections to all earthly things a mortified heart is not easily taken with the ensnaring pleasures of the world or much moved with the disgraces losses and sufferings it meets with from the world and so the strength and force of its temptations is broken and the mortified soul becomes victorious over it and all this by the instrumentality of faith Evidence 4. In a word there is an intimate and indissoluble connection betwixt the mortification of sin and the life of grace Rom. 6. 11. Reckon your selves to be dead indeed unto sin but alive unto God through Jesus Christ and the life of Christ must needs involve a saving interest in Christ by all which is fully proved what was asserted in the observation from this Text. The Application follows in the next Sermon The Twenty eighth SERMON Sermon 28. GAL. 5. 24. And they that are Christs have crucified the flesh Text. with the affections and lusts From hence our Observation was DOCT. THat a saving interest in Christ may be regularly and Doct. strongly inferred and concluded from the mortification of the flesh with its affections and lusts Having opened the nature and necessity of mortification in the former Sermon and shewn how regularly a 〈◊〉 â—…interest in Christ may be concluded from it we now proceed to apply the whole By way of 1. Information 2. Exhortation 3. Direction 4. Examination 5. Consolation 1st Use for Information Use 1. Inference 1. If they that be Christs have crucified the flesh then the life Inference 1. of Christians is no idle or easie life the corruptions of his heart continually fill his hands with work with work of the most difficult nature sin-crucifying work which the Scripture calls the cutting off the right hand and plucking out of the right eye sin-crucifying work is hard work and it is constant work throughout the life of a Christian there is no time or place freed from this conflict every occasion stirs corruption and every stirring of corruption calls for mortification corruptions work in our very best duties Rom. 7. 23. and put the Christian upon mortifying labours The world and the Devil are great enemies and fountains of many temptations to Believers but not like the corruptions of our own hearts they only tempt objectively and externally but this tempts internally and therefore much more dangerous they only tempt at times and seasons this continually at all times and seasons beside what ever Satan or the world attempts upon us would be altogether ineffectual were it not for our own corruptions John 14. 30. So that the corruptions of our own hearts as they give us most danger so they must give us more labour our life
only that which is first and best in every kind is the rule and measure of all the rest 'T is the height of Saints ambition to be made conformable to Christ Phil. 3. 10. Christ hath a double perfection a perfection of being and a perfection of working his life was a perfect rule no blot or error could be found therein for he was holy harmless undefiled separate from sinners and such an High-Priest became us as the Apostle speaks Heb. 7. 26. The conformity of professors to Christs example is the test and measure of all their graces the nearer any man comes to this pattern the nearer he approaches towards perfection Seventhly The Christians imitation of Christ under penalty of losing his claim to Christ necessarily implies sanctification and obedience to be the evidences of our justification and interest in Christ assurance is unattainable without obedience we can never be comfortable Christians except we be strict and regular Christians Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God A loose and careless conversation can never be productive of true peace and consolation 2 Cor. 1. 12. This is our rejoicing the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world Let men talk what they will of the immediate sealings and comforts of the spirit without any regard to holiness or respect to obedience Sure I am whatever delusion they meet with in that way true peace and consolation is only to be expected and found here The fruit of righteousness shall be peace and the effect of righteousness quietness and assurance for ever We have it not for our holiness but we always have it in the way of holiness And so much of the first particular namely what the imitation of Christ implies and comprizes in it Secondly In the next place we are to enquire in what 2. things all that profess Christ are obliged to the imitation of him or what those excellent graces in the life of Christ were which are propounded as patterns to the Saints The life of Christ was a living law all the graces and Quid vobis cum virtutibus qui virtutem Christi ignoratis Ubinam quaeso vera prudentia nisi in Christi doctrina Ubi vera temperantia nisi in Christi vita Ubi vera fortitudo nisi in Christi passione Bernard vertues of the Spirit were represented in their glory and brightest luster in his conversation upon earth never man spake as he spake never any lived as he lived we beheld his glory saith the Evangelist as the glory of the only begotten of the Father full of grace and truth John 1. 14. But to descend to the particular imitable excellencies in the life of Christ which are high patterns and excellent rules for the conversations of his people we shall from among many others single out the ten following Particulars which we are obliged to imitate Pattern 1. And first of all the purity and holiness of the life of Christ is proposed as a glorious pattern for the Saints imitation 1 Pet. 1. 15. As he which hath called you is holy so be ye holy in all manner of conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creek and turning of your lives There is a twofold holiness in Christ the holiness of his nature and the holiness of his practice his holy being and his holy working this obligeth all that profess interest in him to a twofold holiness viz. holiness in actu primo in the principles of it in their hearts and holiness in actu secundo in the practice and exercise of it in their conversations 't is very true we cannot in all respects imitate the holiness of Christ for he is essentially holy proceeding by nature as a pure beam of holiness from the Father and when he was incarnate he came into the world immaculate and pure from the least stain of pollution therefore it was said Luke 1. 25. That holy thing which shall be born of thee shall be called the Son of God in this we can never be like Christ in the way of our production for who can bring a clean thing out of that which is unclean not one The Lord Jesus was also efficiently holy i. e. he makes others holy therefore his sufferings and blood are called a fountain opened for sin and for uncleanness i. e. to cleanse other mens souls Zech. 13. 1. in this Christ also is inimitable no man can make himself or others holy That 's a great truth though it will hardly go down with proud nature minus est te fecisse hominem quam sanctum we may sooner make our selves to be men than to be Saints Beside Christ is infinitely holy as he is God and there are no stints or measures set to his holiness as Mediator John 3. 34. for God giveth not the spirit by measure unto him But notwithstanding these excepted respects the holiness of Christ is propounded as a pattern for our imitation six ways First He was truly and sincerely holy without fiction or simulation and this appeared in the greatest trial of the truth of holiness that ever was made in this world John 14. 30. The Prince of this world cometh and hath nothing in me when he was agitated and shaken with the greatest temptations no Galaxia est maxima frequentia minimarum stellarum quae prae exiguitate ad nostrum aspectum distinctè pervenire nequâ—…unt ut caeterae stellae atque ita inter se lumen commiscent confundunt Conimb de Meteor cap 2. dregs appeared he was like pure fountain-water in a Crystal Glass The hypocrite makes shew of more holiness than he hath but there was more holiness in Christ than ever appeared to the view of men We may say of the way of Christ what the Philosopher saith of the milky way in the Heavens that those faint streams of light which we see there are nothing else but the reflection of innumerable Stars which shine there though they be invisible to us there was much inward beauty in him and so there ought to be in all his followers our holiness like Christs must be sincere and real Eph. 4. 24. shining with inward beauty towards God rather than towards men Secondly Christ was uniformly holy at one time as well as another in one place and company as well as another he was still like himself an holy Christ one and the same tenour of holiness ran thoughout his whole life from first to last so must it be with all his people holy in all manner of conversation Christians look to your copy and be sure to imitate Christ in this write fair after your Copy let there not be here a word and there a blot one part of your life heavenly and pure and another earthly and dreggy or as one expresses it
tyranny of Satan to be dead to the world nevertheless see how they are overcome by their own lusts And much after the same rate Salvian brings in the wicked of his time stumbling at the looseness of professors and saying Where is that Catholick Law which they believe where are the examples of piety and chastity which they have learned c. O Christians draw not the guilt of other mens eternal ruine upon your souls Thirdly In a word answer the ends of God in your sanctification and providential dispose in the world this way by the holiness and harmlesness of your lives many may be won to Christ. 1 Pet. 3. 1. What the heathens said of moral vertue which they called verticordia turn-heart that if it were but visible to mortal eyes all men would be enamoured upon it will be much more true of Religion when you shall represent the beauty of it in your conversations Pattern 7. The humility and lowliness of Christ is propounded by himself as a pattern for his peoples imitation Mat. 11. 29. Learn of me for I am meek and lowly He could abase and empty himself of all his glory Phil. 2. 5 6 7. He could stoop to the meanest office even to wash the disciples feet We read but of one triumph in all the life of Christ upon earth when he rode to Jerusalem the people strewing branches in the way and the very children in the streets of Jerusalem crying Hosanna to the Son of David Hosanna in the highest and yet with what lowliness and humility was it performed by Christ Mat. 21. 5. Behold thy King cometh unto thee meek and lowly The humility of Christ appeared in every thing he spake or did Humility discovered it self in his language Psal. 22. 6. I am a worâ—… and no man In his actions not refusing the meanest office Joh. 13. 14. In his condescensions to the worst of men upon which ground they called him a friend of Publicans and sinners Mat. 11. 19. But especially and above all in stooping down from all his glory to a state of deepest contempt for the glory of God and oursalvation Christians here is your pattern look to your meek and humble Saviour and tread in his steps be you clothed with humility 1 Pet. 5. 5. Whoever are ambitious to be the worlds great ones let it be enough for you to be Christs little ones Convince the world that since you knew God and your selves your pride hath been dying from that day Shew your humility in your habits 1 Pet. 3. 3. 1 Tim. 2. 9 10. In your company not contemning the meanest and poorest that fear the Lord Psal. 15. 4. Rom. 12. 16. In your language that dialect befits your lips Eph. 3. 8. less than the least of all Saints but especially in the low value and humble thoughts you have of your selves 1 Tim. 1. 15. And to press this I beseech you to consider First From how vile a root pride springs Ignorance of God and of your selves gives rise and being to this sin they that know God will be humble Isa. 6. 5. and they that know themselves cannot be proud Rom. 7. 9. Secondly Consider the mischievous effects it produces it estrangeth the soul from God Psal. 138. 6. it provokes God to lay you low Job 40. 11 12. it goes before destruction and a dreadful fall Prov. 10. 18. Thirdly As it is a great sin so it is a bad sign Hab. 2. 4. Behold his heart which is lifted up is not upright in him Fourthly how unsuitable it is to the sense you have and the complaints you make of your own corruptions and spiritual wants and above all how contrary it is to your pattern and example did Christ speak act or think as you do O learn humility from Jesus Christ it will make you precious in the eyes of God Isa. 57. 15. Pattern 8. The Contentation of Christ in a low and mean condition in the world is an excellent pattern for his peoples imitation His lot in this world fell upon a condition of deepest poverty and contempt yet how well was he satisfied and contented with it hear him expressing himself about it Psal. 16. 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage The contentation of his heart with a suffering condition evidenced it self in his silence under the greatest sufferings Isa. 53. 7. He was oppressed and he was afflicted yet he opened not his mouth he is brought as a lamb to the slaughter and as a sheep before the shearers is dumb so he openeth not his mouth O that in this also the poorest Christians would imitate their Saviour and learn to manage an afflicted condition with a contented spirit let there be no murmurs complaints or foolish charges of God heard from you whatever straits and troubles he bring you into For First The meanest and most afflicted Christian is owner of many rich invaluable mercies Eph. 1. 3. 1. Cor. 3. ult Is sin pardoned and God reconciled then never open your mouths any more Ezek. 16. 63. Secondly You have many precious promises that God will not forsake you in your straits Heb. 13. 5. Isa. 41. 17. and your whole life hath been a life of experiences of the faithfulness of God in his promises Which of you cannot say with the Church Lam. 3. 23. His mercies are new every morning and great is his faithfulness Thirdly How useful and beneficial are all your afflictions to you they purge your sins prevent your temptations wean you from the world and turn to your salvation and how unreasonable then must your discontentedness at them be Fourthly The time of your relief and full deliverance from all your troubles is at hand the time is but short that you shall have any concernment about these things 1 Cor. 7. 29. If the candle of your earthly comfort be blown out yet remember it is but a little while to the break of day and then there will be no need of candles Besides Fifthly Your lot falls by Divine direction upon you and as bad as it is it is much easier and sweeter than the condition of Christ in this world was Yet he was contented and why cannot you O that we could learn contentment from Christ in every condition And thus I have laid before you some excellent patterns in the life of Christ for your Imitation The Thirtieth SERMON Sermon 30. 1 JOHN 2. 6. He that saith he abideth in him ought himself also so Text. to walk even as he walked THese words having been resolved into their parts and the sense opened in the former Sermon The observation was this DOCT. That every man is bound to the imitation of Christ under penalty of forfeiting his claim to Christ. Doct. In prosecution of this point we have already shewn what the imitation of Christ imports and what the imitable excellencies in the life of Christ are it now remains that I show you in the next
his Tribunal to be solemnly sentenced They are as my Text speaks condemned already but then that dreadful sentence will be solemnly pronounced by Jesus Christ whom they have despised and rejected then shall that scripture be fulfilled Luke 19. 27. These mine enemies that would not that I should reign over them bring them hither and slay them before me Inference 2. Hence be informed how great a mercy the least measure Inference 2. of saving faith is for the least measure of true faith unites the soul to Jesus Christ and then there is no condemnation to them that are in Christ Jesus Rom. 8. 1. Not one sentence of God against them So Acts 13. 39. By him all that believe are justified from all things The weakest believer is as free from condemnation as the strongest the righteousness of Christ comes upon all believers without any difference Rom. 3. 22. Even the righteousness of God which is by faith of Christ Jesus unto all and upon all them that believe for there is no difference 'T is not in imputed as it is in inherent righteousness one man hath more holiness than another The faith that receives the righteousness of Christ may be very different in degrees of strength but the received righteousness is equal upon all believers A piece of gold is as much worth in the hand of a child as it is in the hand of a man O the exceeding preciousness of saving faith Inference 3. How dreadful a sin is the sin of unbelief which brings Inference 3. men under the condemnation of the great God! no sin startles less or damns surer 'T is a sin that doth not affright the conscience as some other sins do but it kills the soul more certainly than any of those sins could do for indeed other sins could not damn us were it not for unbelief which fixes the guilt of them all upon our persons This is the condemnation Unbelief is the sin of sins and when the spirit comes to convince men of sin he begins with this as the capital sin John 16. 9. But more particularly First Estimate the evil of unbelief from its Object It is the slighting and refusing of the most excellent and wonderful person in heaven or earth The fiducial vision of Christ is the joy of Saints on earth the facial vision of Christ is the happiness of Saints in heaven 'T is a despising of him who is altogether lovely in himself who hath loved us and given himself for us 'T is the rejecting of the only Mediator betwixt God and man after the rejecting of whom there remains no sacrifice for sin Secondly Let the evil of unbelief be valued by the offer of Christ to our souls in the Gospel 't is one part of the great mystery of godliness that Christ should be preached to the Gentiles 1 Tim. 3. 16. That the word of this salvation should be sent to us Acts 13. 26. A mercy denied to the fallen angels and the greatest part of mankind which aggravates the evil of this sin beyond all imagination So that in refusing or neglecting Jesus Christ is found vile ingratitude highest contempt of the grace and wisdom of God and in the event the loss of the only season and opportunity of salvation which is never more to be recovered to all eternity Inference 4. If this be the case of all unbelievers it is not to be admired Inference 4. that souls under the first convictions of their miserable condition are plunged into such deep distresses of Spirit It 's said of them Acts 2. 37. That they were pricked at the heart and cried out Men and brethren what shall we do And so the Jayler He came in trembling and astonished and said Sirs what must I do to be saved Certainly if souls apprehend themselves under the condemnation and sentence of the great God all their tears and tremblings their weary days and restless nights are not without just cause and reason Those that never saw their own miserable condition by the light of a clear and full conviction may wonder to see others so deeply distressed in Spirit They may misjudge the case and call it melancholy or madness but spiritual troubles do not exceed the cause and ground of them let them be as deep and great as they will and indeed it is one of the great mysteries of grace and providence a thing much unknown to men how such poor souls are supported from day to day under such fears and sorrows as are able in a few hours to break the stoutest Spirit in the world Luther was a man of great natural courage and yet when God let in spiritual troubles upon his soul it is noted of him ut nec vox nec calor nec sanguis superesset He had neither voyce nor heat nor blood appearing in him Inference 5. How groundless and irrational is the mirth and jollity of all carnal and unregenerate men they feast in their prison Inference 5. and dance in their fetters O the madness that is in the hearts of men If men did but see their mittimus made for hell or believe they are condemned already it were impossible for them to live at that rate of vanity they do and is their condition less dangerous because it is not understood Surely no but much more dangerous for that O poor sinners you have found out an effectual way to prevent your present troubles it were well if you could find out a way to prevent your eternal misery but 't is easier for a man to stifle conviction than prevent damnation Your mirth hath a twofold mischief in it it prevents repentance and encreaseth your future torment O what an hell will your hell be who drop into it out of all the sensitive and sinful pleasures of this world If ever a man may say of mirth that it is mad and of laughter what doth it he may say so in this case Inference 6. Lastly what cause have they to rejoyce admire and praise the Lord to Eternity who have a well grounded Inference 6. confidence that they are freed from Gods condemnation O give thanks to the Father who hath delivered you from the power of darkness and translated you into the Kingdom of his dear Son Col. 1. 13. Rejoyce and be exceeding glad for if you be freed from condemnation you are out of Satans power he hath no more any dominion over you The power of Satan over men comes in by vertue of their condemnation as the power of the Jayler or Executioner over the bodies of condemned prisoners doth Heb. 2. 14. If you be freed from condemnation the sting of death shall never touch you For the sting of death smites the souls of men with a deadly stroak only by vertue of Gods condemnatory sentence 1 Cor. 15. 55 56. The sting of death is sin and the strength of sin is the law If you be freed from condemnation now you shall stand with comfort and boldness
Lord hath not given unto this day eyes to see their misery in themselves or their remedy in Christ so as to make an effectual Application of him to their own souls To all such my counsel is 1. To get a sense of your own blindness 2. To seek out for a cure whilst yet it may be had First Labour to get a deep sense of the misery of such a condition for till you be awakened by conviction you can never be healed O that you did but know the true difference betwixt common and saving light the want of this keeps you in darkness you think because you know the same things that the most sanctified man doth that therefore there is no difference betwixt his knowledge and yours and are therefore ready to say to them as Job to his friends Lo mine eye hath seen all this mine ear hath heard and understood it What ye know the same do I know also I am not inferiour unto you Job 13. 1 2. But O that you would be convinced that your knowledge vastly differs from the knowledge of believers Though you know the same things that they do it is a knowledge of another kind and nature You know spiritual things in another way meerly by the light of reason assisted and improved by the common light of the Gospel they know the same things by spiritual illumination and in an experimental way 1 John 2. 20. Ye have an unction from the holy one and ye know all things Their knowledge is practical yours is idle They are working out their salvation by that light which God hath given them Psal. 111. 10. Their knowledge of God and Christ produces the fruits of faith obedience mortification and heavenly mindedness in them It hath no such fruits in you whatever light there be in your understandings it makes no alteration at all upon your hearts Their light brings them to heaven John 17. 3. Yours shall be blown out by death 1 Cor. 13. 8. and your selves left in the mists of eternal darkness except your eyes be opened seasonably by the anointing of the holy Ghost Conviction is a great part of your cure Secondly Labour to get a remedy for this dangerous disease of your minds Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 1 Cor. 15. 34. These things speak incouragement to you though it be a sore Judgement that lies upon you and very difficult to be removed yet remember Jesus Christ is put into Commission by God the Father to open the blind eyes Isa. 42. 6 7. and this excellent Physician bespeaks you for his patients Rev. 3. 18. Anoint thine eyes saith he with eye-salve that thou mayest see Yea the most enlightned Christians were once as dark and blind in spiritual things as you are and Christ hath cured them Eph. 5. 8. Once were you darkness now are ye light in the Lord. Attend therefore upon the Ordinances of the Gospel diligently that 's Gods enlightning instrument by which he couches those Cataracts which blind the eyes of mens understandings Acts 26. 18. And if ever you will have your eyes opened allow your selves time to ponder and consider what you hear The duty of Meditation is a very enlightning duty Above all cry to the Lord Jesus Christ as that poor man did Lord that mine eyes may be opened that I may receive my sight Say Lord this is my disease and danger that in seeing I see not others see natural things in a spiritual way whilst I see spiritual things only in a natural way their light is operative upon their hearts mine is but an idle impractical notion of Religion which brings forth â—…no fruit of holiness Their knowledge sets their hands a work in duties of obedience mine only sets my tongue a work in discourses of those things which my heart never felt Lord open mine eyes and make me to see out of this obscurity All the light that is in me is but darkness O Lord enlighten my darkness enlighten mine eyes lest I sleep the sleep of death Secondly Let it be a word of counsel and exhortation to such as once were blind but do now see First I beseech you bless God for the least degree of spiritual illumination Truly light is sweet and 't is a pleasant thing for the eyes to behold the sun Eccles. 11. 7. But Oh how sweet is spiritual light and what a pleasant thing to behold the Son of Righteousness Blessed are your eyes for they see God hath brought you out of darkness into marvellous light And marvellous indeed it must needs be when you consider how many wise and prudent men are under the power of spiritual darkness whilst such babes as you are enlightened Mat. 11. 25. It greatly affected the heart of Christ O let it affect yours also Secondly Labour to get a clearer sight of spiritual things every day For all spiritual light is encreasing light which shineth more and more unto the perfect day Prov. 4. 18. O if a little spiritual light be so comfortable what would more be The wisdom of God is a manifold wisdom Eph. 3. 16. The best of us see but little of it Labour therefore to know spiritual things more extensively and more experimentally Phil. 3. 8 9. be still encreasing in the knowledge of God Thirdly Walk as men whose eyes are opened Once ye were darkness now are ye light in the Lord walk as children of the light Eph. 5. 8. Else your light will but aggravate your sin Remember how it displeased God that Solomons heart was turned from the Lord God of Israel which had appeared to him twice 1 Kings 11. 9. Remember how angry God was with the Heathens for abusing the dim common light of nature Rom. 1. 21. how much more evil is it in you to abuse the most precious light that shineth in this world and what mischievous effects the abuse of your light will have upon this blind world It was a smart rebuke given once by an Atheist to a good man who being asked by him how he could satisfie his conscience to live as he did nay rather said the Atheist I wonder how you can satisfie your self to live as you do for did I believe as you do that there is such a Christ and such a glory as you believe there is I would pray and live at another rate than you do The Conclusion And now Reader after all my discourses of the method of Christ in purchasing the great Salvation for us and the way of the Spirit in applying it and making it effectual to Gods Elect thou hast two wonders before thine eyes either of which may astonish thy soul in the consideration of them Viz. 1. The admirable Grace of God in preparing this great salvation 2. The desperate wickedness of man in rejecting First Behold the riches of the goodness and mercy of God 1. in preparing such a remedy as this for lost
p. 385 Believers their general assembly p. 338 Believers undergo two changes p. 335 Believers have Christ for their Altar p. 316 Believers should have a free spirit p. 332 Believers in what manner brought to God p. 338 Bodies of sinners how smitten by death p. 536 Blindness of mind what it is p. 569 Blindness-spiritual what it includes p. 571 Blindness-spiritual what it excludes p. 570 Blindness of mind evidenced six ways p. 574 Blinding artifices of Satan what ibid. Burdensom nature of sin opened p. 185 Burden of sin why it must be felt p. 191 C. CAre of Christians over Christs honour p. 28â—… Carnal relations admonished p. 85 Charity to Saints strongly urged p. 37 38 Causes of spiritual life twofold p. 532 Christ transcendent in holiness p. 500 Christians no troublers of the world p. 476 Christ outbids all other offerers p. 74 Christ the mercy of mercies p. 234 Christ eight things in him attractive p. 154 Christ communicates all blessings to us p. 172 Christ makes hast in extremity p. 191 Christs burden exceeding heavy p. 185 Christ the only Physician p. 217 Christ qualified as foretold p. 240 Christ comprehensive of all that 's lovely p. 250. Christ an incomparable friend p. 257 Christ the desire of all Nations and how p. 264 Christ the Lord of Glory p. 277 Christs glory twofold p. 278 Christ the only comfort of Saints p. 290 Christ should be precious to Saints p. 319 Christians why void of comfort p. 293 Circumspection how necessary p. 588 Civility no evidence of grace p. 449 Companions in sin to be abandoned p. 384 Communion with Christ twofold p. 166 Communion with Christ in what it consists p. 167 Communion with Christ a great mysterie p. 173 Communion with Christ admirable p. 174 Communion with Saints how pleasant p. 179 Compassion due to the distressed p. 186 Coming to Christ what it includes p. 193 Communion with God kills sin p. 484 Conviction precedaneous to faith p. 147 Contentation of Christ in a low estate p. 513 Condemnation twofold p. 542 Content pressed upon Converts p. 23 Conversion introductive to all mercies p. 19 Condescension of God in the Gospel p. 50 Conversion how illustrated p. 76 Consent included in faith p. 120 Consolation what it is p. 288 Consolation three kinds thereof ibid. Consolation three ingredienâ—…s thereof p. 289 Contempts of the world contemned p. 318 Conviction the first work of the Spirit p. 414 Congruity of divine drawings with the will of man p. 72 Concomitants of faith what they are p. 150 Conversion its stupendious effects p. 86 Conscience the offices thereof p. 186 Conscience benummed how sad p. 189 Complaints to men fruitless ibid. Confidence without ground what p. 349. Converts exhorted to praise p. 371 Corruption of nature discovered p. 8â—… D. DAmned their dreadful state opened p. 187 Danger of refusing Christ. p. 156 Damnation how aggravated p. 354 Danger of false confidence ibid. Death and deadness how differenced p. 422 Degrees of faith the least precious p. 142 Despair in our selves necessary p. 147 Despair not of carnal relations p. 87 Death how made sweet p. 43 Death on what account dreadful p. 189 Death of Christ its design and end p. 336 Deliverance from sin what a mercy p. 380 Decrees of God how executed p. 409 Delight in God eminent in Christ. p. 509 Death spiritual what it is p. 530 Dignity of Saints whence inferred p. 36 Discourses of Heaven sweet in the way p. 343 Difficulty of faith discovered p. 137 Diseases of the soul what they are p. 217 Directions about faith six p. 159 Directions to inflame desires p. 273 Discouragements in godliness unreasonable p. 387 Divine authority of Scriptures p. 364 Dominion of sin cured by Christ. p. 219 Dominion of sin destroyed in Saints p. 327 Dominion of sin wherein it consists p. 461 Drawings of God what they are p. 71 Drawings of God opened five ways p. 73 Duties no evidences of grace p. 450 Desires after Christ examined p. 270 Desires after Christ include blessings ibid. Dejections of Saints groundless p. 344 E. EFficacy of the Gospel how great p. 358 Efficacy of preaching whence it is p. 55 End of the new Creature twofold p. 435 English preaching its encomium p. 560 Embryo's spiritual what they are p. 370 Enjoyment of God mans chief good p. 337 Enemies to souls who are so p. 355 Engagements to obedience what p. 561 Engage not sin in our own strength p. 486 Esteem nothing lovely but Christ. p. 259 Eyes opened two ways p. 585 Evidences of spiritual death p. 531 Evidences of persons unreconciled p. 61 Evidences of carnal security p. 350 Evidences of the power of the word p. 359 Evidences of the Spirit in us p. 415 Evidences of mortification p. 469 492 Extent of Christs Kingdom large p. 265 Expectations of wrath terrible p. 187 Examples motives to faith p. 198 Expectation implied in faith p. 195 Experiences of others relieving p. 190 Examples useful in mortification p. 491 Examples of the world not to be imitated p. 587 F. FAith its subject act and enemies p. 79 Faith considered two ways p. 128 Faith whether in two faculties p. 120 Faith its encomium above other graces p. 129 Faith justifies not as a work p. 132 Faith justifies as an applying instrument p. 133. Faith precious in the least degree p. 144 Faith of Papists an absurd faith p. 145 Faith its Antecedents Concomitants and Consequents p. 146 Faith is not the souls rest p. 207 Faith how great a mercy to men p. 546 Faith its instrumentality in mortification p. 483 Fall of Adam how aggravated p. 51 False joy the only joy of carnal men p. 350 False joy twofold p. 351 Fears of death how cured p. 209 Fellowship with Christ our dignity p. 163. Fellowship with Christ not natural p. 171 Fellowship of Saints advantageous p. 478 Filth of sin what and how removed p. 208 Folly of self-righteousness p. 226 Following Christ the Saints duty p. 344 Free-grace and full satisfaction consistent p. 53. Freedom from the rigour of the Law p. 326 Freedom from guilt what a priviledge ibid. Freedom from the first Covenant p. 409 Frustration of the Gospel how p. 354 Fulness of Christs saving power p. 383 G. GEnerality of men in the way to Hell p. 3â—…6 Gifts of the Spirit twofold p. 407 Gifts no evidences of Grace p. 450 Glory of the Saints will be very great p. 282 Gospels strange success whence is is p. 396 Gospel an invaluable mercy p. 365 Gospel why so unsuccessful p. 355 Gospel Embassy what it implies p. 47 48 Gospel why ineffectual to men p. 87 Gospels scope to bring men to believe p. 131 Gospel its power to awaken men p. 360 Gospel its enlightning efficacy ibid. Gospel its wounding power p. 361 Gospel how it turns the heart ibid. Gospel its power not in it self p. 362 Gospel efficacy not in the instrument ibid. Gospel in every part presses mortification p. 466 Gospel
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