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
there are so many almost Christians in the world hence are all those vanishing imperfect works which come to nothing call'd in Scripture a morning cloud an early dew had this mighty power gone forth with the word they had never vanished or perished like Embryos as they do So then God draws not only in a moral way by proposing a suitable object to the will but also in a physical way or by immediate powerful influence upon the will not infringing the Liberty of it but yet infallibly and effectually perswading it to come to Christ. Secondly Next let us consider the marvellous way and 2. manner in which the Lord draws the souls of poor sinners to Jesus Christ and you will find he doth it 1. Gradually 2. Congruously 3. Powerfully 4. Effectually and 5. Finally First This blessed work is carried on by the Spirit gradually bringing the soul step by step in the due method and order of the Gospel to Christ illumination conviction compunction prepare the way to Christ and then faith unites the soul to him without humiliation there can be no faith Mat. 21. 32. ye repented not that ye might believe 't is the burdensome sense of sin that brings the soul to Christ for rest Mat. 11. 28. come unto me ye that are weary and heavy laden but without Conviction there can be no Compunction no humiliation he that is not convinced of his sin and misery never bewails it nor mourns for it never was there one tear of true repentance seen to drop from the eye of an unconvinced sinner And without illumination there can be no Conviction for what is Conviction but the application of the light which is in the understanding or mind of a man to his heart and Conscience Acts 2. 37. In this order therefore the Spirit ordinarily draws souls to Christ he shines into their minds by illumination applys that light to their Consciences by effectual Conviction breaks and wounds their hearts for sin in Compunction and then moves the will to embrace and close with Christ in the way of Faith for life and salvation These several steps are more distinctly discerned in some Christians than in others they are more clearly to be seen in the Adult Convert than those that were drawn to Christ in their youth in such as were drawn to him out of a state of prophaneness than those that had the advantage of a pious education but in this order the work is carried on ordinarily in all however it differ in point of clearness in the one and in the other Secondly He draws sinners to Christ Congruously and very agreeably to the nature and way of man So he speaks Hosea 11. 4. I drew them with the cords of a man with bands Fuâ—…ibus hominum i. e. humanis nâ—… quibus trahi ac deduci solent boves of love not as beasts are drawn but as men are inclined and wrought to complyance by rational Conviction of their Judgements and powerful perswasion of their wills the minds of sinners are naturally blinded by ignorance 2 Cor. 4. 3 4. and their affections bewitched to their Lusts Gal. 3. 4. and whilst it is thus no arguments of intreaties can possibly prevail to bring them off from the ways of sin to Christ. The way therefore which the Lord takes to win and draw them to Christ is by rectifying their false apprehensions and shewing them infinitely more good in Christ than in the Creature and in their Lusts yea by satisfying their understandings that there is goodness enough in Jesus Christ to whom he is drawing them First To outbid all temporal good which is to be denied for his sake Secondly To preponderate all temporal evils which are to be suffered for his sake First That there is more good in Christ than in all temporal good things which we are to deny or forsake upon his account this being once clearly and convincingly discovered to the understanding the will is thereby prepared to quit all that which entangles and with holds it from coming to Christ there is no man that loves money so much but he will willingly part with it for that which is more worth to him than the sum he parts with to purchase it Matth. 13. 45 46. The Kingdome of heaven is like to a Merchant man seeking goodly Pearls who when he hath found one Pearl of great price goeth and selleth all that he hath and buyeth it Such an invaluable Pearl is Jesus Christ infinitely more worth than all that a poor sinner hath to part with for him and is a more real good than the creature These are but vain shadows Prov. 23. 5. Christ is a solid substantial good yea he is and by Conviction appears to be a more suitable good than the creature the world cannot justifie and save but Christ can Christ is a more necessary good than the creature this is for our temporal Conveniency but he of eternal necessity He is a more Durable good than any creature comfort is or can be the fashion of this world passeth away 1 Cor. 7. 31. but durable riches and righteousness are in him Prov. 8. 17. Thus Christ appears in the day of conviction infinitely more excellent than the world he out-bids all the offers that the world can make and this gives the main stroke to this work of drawing a Soul to Jesus Christ. Secondly And then to remove every block out of the way to Christ God discovers to the Soul enough in him to preponderate and much more than recompence all the evils and sufferings it can endure for his sake 'T is true they that close with Christ close with his cross also they must expect to save no more but their souls by him he tells us what we must trust to Luke 14. 26 27. If any man come to me and hate not his Father and Mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple and whosoever doth not bear his cross and come after me cannot be my disciple To read such a Text as this with such a Comment upon it as Satan and our own flesh can make is enough to scare a man from Christ for ever nor is it possible by all the arguments in the world to draw any soul to Christ upon such terms as these till the Lord convince it that there is enough and much more than enough in Jesus Christ to recompence all these sufferings and losses we endure for him But when the soul is satisfied that these sufferings are but external upon the vile body but the benefit that comes by Christ is internal in a mans-own soul These afflictions are but temporal Rom. 8. 18. but Christ and his benefits are eternal this must need prevail with the will to come over to Christ notwithstanding all the evils of suffering that accompany him when the reality of all this is discovered by the Lord and the power of God goes along with
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
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
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
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
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
name denoting the pleasant results and fruits of Justification and adoption no man knows but he that receives it Revel 2. 7. there are all those things wanting in the unsanctified though Elect soul that should capacitate and enable it to relish the sweetness of Christ and Religion namely propriety evidence and suitableness of Spirit Propriety is the sweetest part of any excellency therefore Luther was wont to say that the sweetness of the Gospel lay mostly in pronouns as me my thy c. who loved me and gave himself for me Gal. 2. 20. Christ Jesus my Lord Phil. 3. 18. so Matth. 9. 2. Son be of good cheâ—… thy sins are forgiven take away propriety and you deâ—…ower the very Gospel of its beauty and deliciousness and as propriety so Evidence is requisite to joy and comfort yea so necessary that even interest and propriety afford no sensible sweetness without it For as to comfort it 's all one not to appear and not to be If I am registred in the book of life and know it not what comfort can my name there afford me besides to capacitate a soul for the sweetness and comfort of Christ there is also an agreeable temper of Spirit required for how can Christ be sweet to that mans soul whose thoughts reluctate decline or nauseate so holy and pure an object Now all these requisites being the proper effects and fruits of the Spirits sanctifying operations upon us it is beyond controversie that the consolations of Christ cannot be tasted until the application of Christ be first made Propos. 7. The Application of Christ to the soul effectually though it be so far wrought in the first saving work of the Spirit as truly to entitle Propos. 7. the soul to Christ and save it from the danger of perishing yet is it a work gradually advancing in the believers soul whilst it abides on this side heaven and glory It 's true indeed that Christ is perfectly and compleatly apply'd Nullos propriè dictâ—…s gradus admittit sed unico actu simul ac semel existit perfecta quamvis quoad manifestationem sensum effecta varios habet gradus Ames to the soul in the first act for righteousness Justification being a relative change properly admits no degrees but is perfected together and at once in one only act though as to its manifestation and sense it hath various degrees but the application of Christ to us for wisdome and sanctification is not perfected in one single act but rises by many and slow degrees to its just perfection And though we are truly said to be come to Christ when we first believe Joh. 6. 35. yet the soul after that is still coming to him by farther acts of faith 1 Pâ—…t 2. 4. to whom coming as unto a living stone the participle notes a continued motion by which the soul gains ground and still gets nearer and nearer to Christ growing still more inwardly acquainted with him the knowledge of Christ grows upon the soul as the morning light from its first spring to the perfect day Prov. 4. 18. every grace of the Spirit grows if not sensibly yet really for it is in discerning the growth of Sanctification as it is in discerning the growth of plants which we perceive rather crevisse quam crescere to have grown than to grow And as it thrives in the soul by deeper radications of the habits and more promptitude and spirituality in the actings so Christ and the Soul proportionably close more and more inwardly and efficaciously till at last it be wholly swallow'd up in Christs full and perfect enjoyment Propos. 8. Lastly Although the several priviledges and benefits forementioned be all truly and really bestowed with Christ upon believers yet Propos. 8. they are not communicated to them in one and the same way and manner but differently and diversly as their particular and respective natures do require These four illustrious benefits are convey'd from Christ to us in three different ways and methods his righteousness is made ours by imputation his wisdome and sanctification by renovation his redemption by our glorification I know the Communication of Christs righteousness to us by imputation is not only denyed but * scoffed at by Papists who own no righteousness but what is at least confounded Spectrum â—…crebri Lutherani Stapleton with that which is inherent in us and for imputative blasphemously stiled by them putative righteousness they flatly deny it and look upon it as a most absurd doctrine every where endeavouring to load it with these and such like absurdities That if God impute Christs righteousness to the believer and accepts what Christ hath performed for him as if he had performed it himself then we may be accounted as righteous as Christ. Then we may be the Redeemers of the world False and groundless consequences as if a man should say my debt is paid by my surety therefore I am as rich as he when we say the righteousness of Christ is made ours by imputation we think not it's made ours according to its universal value but according to our particular necessity not to make others righteous but to make us so not that we have the formal intrinsecal righteousness of Christin us as it is in him but a relative righteousness which makes us righteous even as he is righteous not as to the quantity but as to the truth of it 1 Joh. 3. 7. nor is it imputed to us as though Christ designed to make us the causes of Salvation to others but the Subjects of Salvation Non formali intrinseca justitiâ sed relativâ non quoad quantitatem sed veritatem fit enim finita applicatio infinitae justitiae si aliter equè justi essemus ut Christus at non justitia Christi sit nostra non quoad universalem valorem sed particularem necessitatem imputatur nobis non â—…t causis salvationis sed ut subjectis salvandis Bradsh de Justificat our selves it is inhesively in him communicatively it becomes ours by imputation the sin of the first Adam became ours and the same way the righteousness of the second Adam becomes ours Rom. 5. 17. This way the Redeemer became sin for us and this way we are made the righteousness of God in him 2 Cor. 5. 21. This way Abraham the Father of believers was justified therefore this way all believers the children of Abraham must be justified also Rom. 4. 22 23. And thus is Christs righteousness made ours But in conveying and communicating his wisdome and Sanctification he takes another method for this is not imputed but really imparted to us by the illuminating and regenerating work of the Spirit these are graces really inherent in us our righteousness comes from Christ as a Surety but our holiness comes from him as a quickening head sending vital influences into all his members Now these gracious habits being subjected and seated in the souls of poor imperfect creatures whose
corruptions abide and work in the very same faculties where grace hath its residence it cannot be that our Sanctification should be so perfect and compleat as our Justification is which inheres only in Christ. See Gal. 5. 17. thus are righteousness and sanctification communicated and made ours but then For Redemption that is to say absolute and plenary deliverance from all the sad remains effects and consequents of Sin both upon soul and body this is made ours or to keep to the terms Christ is made redemption to us by glorification then and not before are these miserable effects removed we put off these together with the body So that look as Justification cures the guilt of Sin and Sanctification the dominion and power of Sin so glorification removes together with its existence and being all those miseries which it let in as at a floodgate upon our whole man Eph. 5. 26 27. And thus of God Christ is made unto us wisdome and righteousness sauctification and redemption namely by imputation regeneration and glorification I shall next improve the point in some useful Inferences Inference 1. Learn from hence what a naked destitute and empty thing a poor sinner is in his natural and unregenerate state Infer 1. He is one that naturally and inherently hath neither wisdome nor righteousness sanctification nor redemption all Quin dicitur eum factum esse nobis sapieâ—…tiam justitiam sanctitatem redemptionem rursus nostra dignitas meritum excluduntur ex hoc etiam consequitur ante perceptionem ejus nos fuisse slultos injustos profanos diaboli maâ—…cipia Muscul. inloc these must come from without himself even from Christ who is made all this to a sinner or else he must eternally perish As no creature in respect of external abilities comes under more natural weakness into the world than man naked and empty and more shiftless and helpless than any other creature so it is with his soul yea much more than so all our excellencies are borrowed excellencies no reason therefore to be proud of any of them 1 Cor. 4. 7. What hast thou that thou hast not received now if thou didst receive it why dost thou glory as if thou hadst not received it q. d. what intolerable insolence and vanity would it be for a man that wears the rich and costly robe of Christ's righteousness in which there is not one thred of his own spinning but all made by free grace and not by free will to jett proudly up and down the world in it as if himself had made it and he were beholding to none for it O man thine excellencies whatever they are are borrowed from Christ they oblige thee to him but he can be no more obliged to thee who wearest them than the Sun is obliged to him that borrows its light or the fountain to him that draws its water for his use and benefit And it hath ever been the care of holy men when they have viewed their own gracious principles or best performances still to disclaim themselves and own free grace as the sole author of all Thus holy Paul viewing the principles of divine life in himself the richest gift bestowed upon man in this world by Jesus Christ how doth he renounce himself and deny the least part of the praise and glory as belonging to him Gal. 2. 20. Now I live yet not I but Christ liveth in me and so for the best duties that ever he performed for God and what meer man ever did more for God yet when in a just and necessary defence he was constrain'd to mention them 1 Cor. 15. 10. how carefully is the like Yet not I presently added I laboured more abundantly than they all yet not I but the grace of God which was with me Well then let the sense of your own emptiness by nature humble and oblige you the more to Christ from whom you receive all you have Inference 2. Hence again we are informed that none can claim benefit by impilted Infer 2. righteousness but those only that live in the power of inherent holiness to whomsoever Christ is made righteousness to him he is also made sanctification The Gospel hath not the least favour for licentiousness it is every way as careful to press men to their duties as to instruct them in their priviledges Titus 3. 8. This is a faithful saying and these things I will that thou affirm constantly That they which have believed in God might be careful to maintain good works It is a loose principle divulged by Libertines to the reproach of Christ and his Gospel that sanctification is not the evidence of our justification and Christ is as much wronged by them who separate holiness from righteousness as if a sensual vile life were consistent with a justified state as he is in the contrary extream by those who confound Christs righteousness with mans holiness in the point of Justification or that own no other righteousness but what is inherent in themselves the former opinion makes him a cloak for sin the later a needless sacrifice for sin It 's true our Sanctification can't justifie us before God but what then can't it evidence our Justification before men is there no necessity or use for holiness because it hath no hand in our Justification is the preparation of the soul for heaven by altering its frame and temper nothing is the glorifying of our Redeemer by the exercises of grace in this world nothing doth the work of Christ render the work of the Spirit needless God forbid he came not by blood only but by water also 1 Joh. 5. 6. And when the Apostle saith in Rom. 4. 5. but unto him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness the scope of it is neither to characterize and describe the justified person as one that is lazy and slothful and hath no mind to work or rebellious and refractory refusing obedience to the commands of God but to represent him as an humbled sinner who is convinced of his inability to work out his own righteousness by the Law and sees all his endeavours to obey the Law fall short of righteousness and therefore is said in a Law sense not to work because he doth not work so as to answer the purpose and end of the Law which accepts of nothing beneath perfect obedience And when in the same Text the ungodly are said to be Deus justâ—… impium antecedenter non consequenter Pareus justified that character describes not the temper and frame of their hearts and lives after their justification but what it was before not as it leaves but as it found them Infer 3. How unreasonable and worse than bruitish is the sin of infidelity by which the Sinner rejects Christ and with him all those mercies Infer 3. and benefits which alone can relieve and cure his misery He is by nature blind and ignorant and
freely and everlastingly upon us as our portion No wonder Zacheus came down joyfully Luke 19. 6. That the Eunuch went home rejoicing Act. 8. 39. That the Jaylor rejoyced believing in God with all his houshold Act. 16. 34. That they that were converted did eat their meat with gladness praising God Act. 2. 41. 46. That there was great joy among them of Samaria when Christ came among them in the preaching of the Gospel Acts 8. 5. 8. I say it 's no wonder we read of such Joy accompanying Christ into the soul when we consider that in one day so many blessings meet together in it the least of which is not to be exchanged for all the Kingdoms of this world and the glory of them Eternity it self will but suffice to bless God for the mercies of this one day Infer 6. If Christ be made all this to every Soul unto whom he is effectually applyed what cause then have those souls that are under the Infer 6. preparatory work of the spirit and are come nigh to Christ and all his benefits to stretch out their hands with vehement desire to Christ and give him the most importunate invitation into their Souls The whole world is distinguishable into three classes or sorts of persons such as are far from Christ such as are not far from Christ and such as are in Christ they that are in Christ have heartily received him such as are far from Christ will not open to him their hearts are fast barred by ignorance prejudice and unbelief against him but those that arecome under the preparatory workings of the spirit nigh to Christ who see their own indispensable necessity of him and his suitableness to their necessities in whom also encouraging hopes begin to dawn and their souls are waiting at the foot of God for power to receive him for an heart to close sincerely and universally with him oh what vehement desires what strong pleas what moving arguments should such persons urge and plead to win Christ and get possession of him they are in sight of their only remedy Christ and Salvation are come to their very doors there wants but a few things to make them blessed for ever this is the day in which their souls are exercised greatly betwixt hopes and fears now they are much alone and deep in thoughtfulness they weep andmake supplication for an heart to believe and that against the great discouragements with which they encounter Reader if this be the case of thy soul it will not be the least piece of service I can do for thee to suggest such pleas as in this case are proper to be urged for the attainment of thy desires and the closing of the match betwixt Christ and thee First Plead the absolute necessity which now drives thee to Christ tell him thy hope is utterly perished in all other refuges thou art come like a starving beggar to the last door of hope tell him thou now beginnest to see the absolute necessity of Christ thy body hath not so much need of bread water or air as thy soul hath of Christ and that wisdom righteousness sanctification and redemption that are in him Secondly Plead the Fathers gracious design in furnishing and sending him into the world and his own design in accepting the Fathers call Lord Jesus wast thou not anointed to preach good tydings to the meek to bind up the broken hearted to proclaim liberty to the Captives and the opening of the Isai. 16. 1 2. prison to them that are bound behold an Object suitable to thine Office whilest I was ignorant of my condition I had a proud rebellious heart but conviction and self-acquaintance have now meekned it my heart was harder than the nether milstone and it was as easie to dissolve the obdurate rocks into syrrup as to thaw and melt my heart for sin but now God hath made my heart soft I sensibly feel the misery of my condition I once thought my self at perfect liberty but now I see what I conceited to be perfect liberty is perfect bondage and never did a poor prisoner sigh for deliverance more than I. Since then thou hast given me a soul thus qualified though still unworthy for the exercise of thine office and execution of thy commission Lord Jesus be according to thy name a Jesus unto me Thirdly Plead the unlimited and general invitations made to such souls as you are to come to Christ freely Lord thou hast made open Proclamation Ho every one that thirsteth come ye to the waters Isai. 55. 1. and Revel 22. 17. him that is athirst come in obedience to thy call Lo I come had I not been invited my coming to thee dear Lord Jesus had been an act of presumption but this makes it an act of duty and obedience Fourthly Plead the unprofitableness of thy blood to God Lord there is no profit in my blood it will turn to no more advantage to thee to destroy than it will to save me if thou send me to hell as the merit of my sin calls upon thy Justice to do I shall be there dishonouring thee to all eternity and the debt I owe thee never pay'd but if thou apply thy Christ to me for righteousness satisfaction for all that I have done will be laid down in one full round sum indeed if the honour of thy Justice lay as a bar to my pardon it would stop my mouth but when thy Justice as well as mercy shall both rejoyce together and be glorified and pleased in the same act what hinders but that Christ be apply'd to my soul since in so doing God can be no loser by it Fifthly Lastly Plead thy complyance with the terms of the Gospel tell him Lord my will complys fully and heartily to all thy gracious terms I can now subscribe a blank let God offer his Christ on what terms he will my heart is ready to comply I have no exception against any Article of the Gospel and now Lord I wholly refer my self to thy pleasure do with me what seemeth good in thine eyes only give me an interest in Jesus Christ as to all other concerns I lye at thy feet in full resignation of all to thy pleasure Never yet did any perish in that posture and frame and I hope I shall not be made the first instance and example Inference 7. Infer 7. Lastly If Christ with all his benefits be made ours by special application how contented thankful comfortable and hopeful should believers be in every condition which God casts them into in this world After such a mercy as this let them never open their mouths any more to repine and grudge at the outward inconveniencies of their condition in this world what are the things you want compared with the things you enjoy what is a little money health or liberty to wisdom righteousness sanctification and redemption all the Crowns and Scepters in the world sold to their full value are no price for the
when he doth so then we are enabled to exert that vital act of faith whereby we receive Christ all this lyes plain in that one Scripture Joh. 6. 57. As the living Father hath sent me and I live by the Father so he that cateth me that is by faith applys me even he shall live by me So that these two namely the Spirit on Christs part and Faith his work on our part are the two ligaments by which we are knit to Christ. So that the Spirits work in uniting or engrassing a soul into Christ is like the cutting off the graff from its native stock which he doth by his illuminations and convictions and closing it with the living stock when it is thus prepared and so enabling it by the infusion of faith to suck and draw the vital sap and thus it becomes one with it Or as the many members in the natural body being all quickened and animated by the same vital Spirit become one body with the head which is the principal member Eph. 4. 4. there is one body and one Spirit More particularly we shall consider the properties of this 2. Union that so we may the better understand the nature of it And here I shall open the nature of it both negatively and affirmatively First Negatively by removing all false notions and misapprehensions 1. Negatively of it And we say First The Saints Union with Christ is not a meer mental 1. Union only in conceit and notion but really exists extra mentem whether we conceit it or not I know the atheistical world censures all these things as fancies and idle imaginations but believers know the reality of them Joh. 14. 20. At that day you shall know that I am in my father and you in me and I in you This doctrine is not phantastical but scientifical Secondly The Saints Union with Christ is not a Physical Union such as is betwixt the members of a natural body and 2. the head our Nature indeed is assumed into Union with the person of Christ but it is the singular honour of that blessed and holy flesh of Christ to be so united as to make one person with him that Union is hypostatical this only Mystical Thirdly Nor is it an Essential Union or Union with the divine nature so as our beings are thereby swallowed up and 3. lost in the divine being Some there be indeed that talk at that wild rate of being Godded into God and Christed into Christ and those unwary expressions of Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do but too much countenance those daring Spirits but oh there is an infinite distance betwixt us and Christ in respect of nature and excellency notwithstanding this Union Fourthly The Union I here speak of is not a foederal Union or an Union by Covenant only such a Union indeed 4. there is betwixt Christ and believers but that is consequential to and wholly dependent upon this Fifthly and Lastly It is not a meer Moral Union by love and affection thus we say one soul is in two bodies a friend 5. is another self the lover is in the person beloved such a Union of hearts and affections there is also betwixt Christ and the Saints but this is of another nature that we call a Moral this a Mystical Union that only knits our affections but this knits our persons to Christ. Secondly Positively and First though this Union neither 2. Positively makes us one person or essence with Christ yet it knits our persons most intimately and nearly to the person of Christ 1. the Church is Christs body Coloss. 1. 24. not his Natural but his Mystical body that is to say his body in a Mystery because it is to him as his natural body the Saints stand to Christ in the same relation that the natural members of the body stand to the head and he stands in the same relation to them that the head stands in to the natural members and consequently they stand related to one another as the members of a natural body do to each other Christ and the Saints are not one as the Oak and the Ivy that clasps it are one but as the graff and stock are one it is not a Union by adhesion but incorporation Husband and Wife are not so near soul and body are not so near as Christ and the believing soul are near to each other Secondly The Mystical Union is wholly supernatural wrought by the alone power of God So it 's said 1 Cor. 1. 30. 2. but of him are ye in Christ Jesus we can no more unite our selves to Christ than a branch can incorporate it self into another stock it is of him i. e. of God his proper and alone work There are only two ligaments or bands of Union betwixt Christ and the Soul viz. the Spirit on his part and Faith on ours but when we say faith is the band of Union on our part the meaning is not that it 's so our own act as that it springs naturally from us or is educed from the power of our own wills no for the Apostle expressly contradicts it Eph. 2. 8. it is not of your selves it is the gift of God but we are the subjects of it and though the act on that account be ours yet the power enabling us to believe is God's Eph. 1. 19 20. Thirdly the Mystical Union is an immediate Union Immediate I say not as excluding means and instruments for 3. several means and many instruments are employ'd for the effecting of it but immediate as excluding degrees of nearness among the members of Christs mystical body Every member in the Natural body stands not as near to the head as another but so do all the mystical members of Christs body to him every member the smallest as well as the greatest hath an immediate coalition with Christ. 1 Cor. 1. 2. To the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours Among the factious in this Church at Corinth those that said I am of Christ as arrogating Christ to themselves were as much a faction as those that said I am of Paul 1 Cor. 1. 30. to cure this he tells them he is both theirs and ours Such inclosures are against law Fourthly The Saints Mystical Union with Christ is a 4. fundamental Union it 's fundamental by way of Sustentation all our fruits of obedience depend upon it John 15. 4. As the branch cannot bear fruit except it abide in the Vine no more can yeâ—… except ye abide in me It 's fundamental to all our priviledges and comfortable claims 1 Cor. 3. ult all is yours for ye are Christs And it is fundamental to all our hopes and expectations of glory for it is Christ in you the hope
of glory Col. 1. 27. So then destroy this Union and with it you destroy all our fruits priviledges and eternal hopes at one stroke Fifthly The Mystical Union is a most Efficacious Union for through this Union the divine power flows into our 5. souls both to quicken us with the life of Christ and to conserve and secure that life in us after it is so infused Without the Unition of the soul to Christ which is to be conceived efficiently as the Spirits act there can be no Union formally considered and without these no communications of life from Christ to us Eph. 4. 16. And when there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual working of the spirit of life in every part which he there speaks of as who should say the first bublings up of the new life a spiritual vitality diffused through the soul which ere while was dead in sin yet still this Union with Christ is as necessary to the maintaining as before it was to the producing of it For why is it that this life is not again extinguished and wholly suffocated in us by so many deadly wounds as are given it by temptations and corruptions surely no reason can be assigned more satisfying than that which Christ himself gives us in John 14. 19. because I live ye shall live also q. d. whilst there is vital sap in me the root you that are branches in me cannot wither and dye Sixthly The Mystical Union is an indissoluble Union there is an everlasting tye betwixt Christ and the believer and herein also it is beyond all other Unions in the world death dissolves the dear Union betwixt the husband and wife friend and friend yea betwixt soul and body but not betwixt Christ and the soul the bands of this Union rot not in the grave what shall separate us from the love of Christ saith the Apostle Rom. 8. 35 38 39. he bids defiance to all enemies and triumphs in the firmness of this Union over all hazards that seem to threaten it It is with Christ and us in respect of the Mystical Union as it was with Christ himself in respect of the hypostatical Union that was not dissolved by his death when the Natural Union betwixt his soul and body was nor can this mystical Union of our souls and bodies with Christ be dissolved when the Unions betwixt us and our dearest relations yea betwixt the soul and body are dissolved by death God calls himself the God of Abraham long after his body was turned into dust Seventhly It is an honourable Union * Apex capâ—…t vertex â—…obilitatis est Christus sine quo nibil est iâ—… toto hoâ—… sublunari orbe terraruâ—… nobile cujus solium est coelum cujus scabelluâ—… est terra terra â—…nquam in qua hâ—…rum omnis cognatio nobilitas sita-est collocata divinis illius pedibus substernitur Laurent Humâ—…redus de noâ—…ilitate lib. 2. p. 176. yea the highest honour 7. that can be done unto men the greatest honour that was ever done to our common nature was by its assumption into Unity with the second person hypostatically and the highest honour that was ever done to our single persons was their Union with Christ mystically To be a servant of Christ is a dignity transcendent to the highest advancement among men but to be a member of Christ how matchless and singular is the glory thereof and yet such honour have all the Saints Eph. 5. 30. we are members of his body of his flesh and of his bones Eighthly It is a most Comfortable Union yea the ground 8. of all solid comfort both in life and death whatever troubles wants or distresses befal such in this is abundant relief and support Christ is mine and I am his what may not a soul make out of that If I am Christs then let him take care for me and indeed in so doing he doth but care for his own he is my head and to him it belongs to consult the safety and welfare of his own members Eph. 1. 22 23. he is not only an head to his own by way of Influence but to all things else by way of dominion for their good how comfortably may we repose our selves under that cheering consideration upon him at all times and in all difficult cases Ninthly It is a fruitful Union the immediate end of it is 9. fruit Rom. 7. 4. we are married to Christ that we should bring forth fruit to God all the fruit we bear before our ingrafture into Christ is worse than none till the person be in Christ the work cannot be Evangelically good and acceptable to God we are made accepted in the beloved Eph. 1. 6. Christ is a fruitful root and makes all the branches that live in him so too Joh. 15. 8. Tenthly and Lastly It is an enriching Union for by our 10. Union with his person we are immediately interessed in all his riches 1 Cor. 1. 30. how rich and great a person do the little arms of Faith clasp and embrace All is yours 1 Cor. 3. 22. all that Christ hath becomes ours either by communication to us or improvement for us his Father Joh. 20. 17. his promises 2 Cor. 1. 20. his providences Rom. 8. 28. his glory Joh. 17. 24. it's all ours by vertue of our Union with him Thus you see briefly what the Mystical Union is Next we shall improve it Inference 1. If there be such a Union betwixt Christ and believers oh then what transcendent dignity hath God put upon believers Infer 1. Si vis vir virtutis appellari indue te Christum qui est Dei virtus sapientia in omnibus adjungâ—… te domino ita ut 〈◊〉 câ—…â—…o spiritus fias tunc vir virtutis essicieris Orig. Hom. in Numb 31. Well might Constantine perfer the honour of being a member of the Church before that of being head of the Empire for it is not only above all earthly dignities and honours but in some respect above that honour which God hath put upon the Angels of glory Great is the dignity of the Angelical nature they are the highest and most honourable species of creatures they also have the honour continually to behold the face of God in Heaven and yet in this one respect the Saints are preferr'd to them they have a Mystical Union with Christ as their head of influence by whom they are quickned with spiritual life which the Angels have not It is true there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gathering together of all in heaven and earth under Christ as a common head Eph. 1. 10. he is the head of Angels as well as Saints but in different respects to Angels he is an head of dominion and government but to Saints he is both an head of dominion and vital influence too they are his chief and most honourable subjects but not his Mystical members they are as the Barons and
with you no more when a gulph shall be fixed betwixt him and you for ever Luk. 13. 25. O what will you do when the season of mercy and all hopes of mercy shall end together When God shall become inaccessible inexorable and unreconcilable to you for evermore O what wilt thou do when thou shalt find thy self shut up under eternal wrath when thou shalt feel that misery thou art now warned of is this the place where I must be are these the torments I must endure what for ever Yea for ever will not God be satisfied with the sufferings of a thousand years No nor of Millions of years Ah sinners did you but clearly see the present and future misery of unreconciled ones and what that wrath of the great and terrible God is which is coming as fast as the wings of time can bring it upon you it would certainly drive you to Christ or drive you out of your wits O 't is a dreadful thing to have God for your eternal enemy to have the great and terrible God setting on work his infinite power to avenge the abuse of his grace and mercy Believe it friends it 's a fearful thing to fall into the hands of the living God knowing the terrors of the Lord we perswade men an eternal weight hangs upon an inch of time O that you did know the time of your visitation That you would not dare to adventure and run the hazard of one day more in an unreconciled state Thirdly and Lastly This point speaks to those who 3. have believed our report who have taken hold of Gods strength and made peace with him who had not obtained mercy but now have obtained mercy who once were afar off but now are made nigh by the blood of Christ with you I would leave a few words of exhortation and I have done First Admire and stand amaz'd at this mercy I will praise thee O Lord saith the Church Isai. 12. 1. though thou wast angry with me thine anger is turned away and thou comfortest me O how overwhelming a mercy is here before you God is at peace at peace with you that were enemies in your minds by wicked works Colos. 1. 21. at peace with you and at enmity with Millions as good by nature as you at peace with you that sought it not at peace for ever no dissolving this friendship for evermore O let this Consideration thaw your hearts before the Lord and make you cry What am I Lord that mercy should take in me and shut out fallen Angels and millions of men and women as capable of mercy as my self O the riches O the depths of the mercy and goodness of God! Secondly Beware of New breaches with God God will speak peace to his people and to his Saints but let not them return any more to folly Psal. 85. 8. What if this state of friendship can never be dissolved yet it is a dreadful thing to have it clouded you may lose the sense of peace and with it all the joy of your hearts and comforts of your lives in this world Thirdly Labour to reconcile others to God Especially those that are endeared to you by the bonds of Natural relation When Paul was reconciled to God himself his heart was full of heaviness for others that were not reconciled for his brethren and kinsinen according to the flesh Rom. 9. 2 3. When Abraham was become Gods friend himself then O that Ishmael might live before thee Gen. 17. 18. Fourthly and Lastly let your reconciliation with God relieve you under all burdens of affliction you shall meet with in your way to heaven let them that are at enmity with God droop under Crosses and afflictions but don't you do so Tranquillus deus tranquillat omnia Rom. 5. 1 2 3. Let the peace of God keep your hearts and minds As nothing can comfort a man that must to Hell at last so nothing should deject a man that shall through many troubles win heaven at last The Fourth SERMON Serm. 4. Joh. 6. 44. Explaining the work of the Spirit as the internal most effectual means of the Application of Christ. No man can come unto me except the Father which hath sent me draw him OUR last discourse informed you of the usefulness influence of the preaching of the Gospel in order to the Application of Christ to the souls of men there must be in Gods Ordinary way the external ministerial offer of Christ before men can have Union with him But yet all the preaching in the world can never effect this Union with Christ in it self and in its own vertue except a supernatural and mighty power go forth with it for that end and purpose Let Boanerges and Barnabas try their strength let the Angels of heaven be the preachers till God draw the soul cannot come to Christ. No saving benefit is to be had by Christ without Union with his person no Union with his person without faith no faith ordinarily wrought without the preaching of the Gospel by Christs Ambassadors their preaching hath no saving efficacy without Gods drawings as will evidently appear by considering these words and the occasion of them The occasion of these words is found as Learned Cameron well observes in the 42. verse And they said Is not this Jesus Cameronis Myrothes p. 139. the son of Joseph whose Father and Mother we know Christ had been pressing upon them in his ministry the great and necessary duty of faith but notwithstanding the Authority of the preacher the holiness of his life the miracles by which he confirmed his doctrine they still objected against him is not this the Carpenters Son from whence Christ takes the occasion of these words No man can come unto me except my Father which hath sent me draw him q. d. In vain is the Authority of my person urged in vain are all the miracles wrought in your sight to confirm the doctrine preached to you till that secret almighty power of the Spirit be put forth upon your hearts you will not you cannot come unto me The words are a Negative proposition In which the Author and powerful manner of divine operation in working faith are contained there must be drawing before believing and that drawing must be the drawing of God every word hath its weight we will consider them in the order they lye in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man not one let his Natural qualifications be what they will let his external advantages in respect of means and helps be never so great it is not in the power of any man all persons in all ages need the same power of God one as well as another every man is alike dead impotent and averse to faith in his Natural Capacity No man or not one among all the sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can or is able he speaks of impotency to special and saving actions such as believing in Christ is no act
poured out many prayers and tears to the Lord for them you have cryed for them as Abraham for his Son O that Ishmael might live before thee O that this poor husband wise child brother or sister might live in thy sight and still you see they contain at one rate carnal dead and senseless well but yet give not up your hopes nor cease your pious endeavours the time may come when the Father may draw as well as you and then you shall see them quit all and come to Christ and nothing shall hinder them They are now drawn away of their own lusts they are easily drawn away by their sinful Companions but when God draws none of these shall withdraw them from the Lord Jesus What is their ignorance obstinacy and hardness of heart before that mighty power that subdues all things to it self Go therefore to the Lord by prayer for them and say Lord I have laboured for my poor relations in vain I have spent my exhortations to little purpose the work is too difficult for me I can carry it no farther but thou canst O let thy power go forth they shall be willing in the day of thy power Infer 6. If none can come to Christ except the Father draw them then surely none can be drawn from Christ except the Father leave Infer 6. them that power which at first drew them to Christ can secure and establish them in Christ to the end Joh. 10. 29. my Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand When the power of God at first draws us out of our natural state to Christ it sinds us not only impotent but obstinate not only unable but unwilling to come and yet this power of God prevails against all opposition how much more is it able to preserve and secure us when his fear is put into our inward parts so that we dare â—…t depart we have no will to depart from him Well then if the world say I will ensnare thee if the Devil say I will destroy thee if the flesh say I will betray thee yet thou art secure and safe as long as God hath said I will never leave thee nor for sake thee Heb. 13. 5. Infer 7. Let this engage you to a constant attendance upon the ordinances Infer 7. of God in which this drawing power of God is sometimes put forth upon the hearts of men Beloved there are certain seasons in which the Lord comes nigh to men in the Ordinances and Duties of his worship and we know not at what time the Lord cometh forth by his Spirit upon this design he many times comes in an hour when we look not for him when we think not of him I am found of them that sought me not Isa. 65. 1. it's good therefore to be found in the way of the Spirit had that poor man that lay so long at the pool of Bethesda reasoned thus with himself so long have I lain here in vain expecting a cure it 's to no purpose to wait longer and so had been absent at that very time when the Angel came down he had in all likelihood carryed his disease to the grave with him How dost thou know but this very Sabbath this Sermon this prayer which thou hast no heart to attend and art tempted to neglect may be the season and instrument wherein the Lord may do that for thy soul which was never yet done upon it Infer 8. To conclude how are all the Saints engaged to put forth all the Infer 8. power and ability they have for God who hath put forth his infinite almighty power to draw them to Christ God hath done great things for your souls he hath drawn you out of the miserable state of sin and wrath and that when he let others go by nature as good as you he hath drawn you into Union with Christ and Communion with his glorious priviledges O that you would henceforth imploy all the power you have for God in duties of obedience and in drawing others to Christ as much as in you lies and say continually with the Church Draw me we will run after thee Cant. 1. 4. Thanks be to God for Jesus Christ. The Fifth SERMON Serm. 5. EPHES. 2. 1. And you hath he quickened who were dead in trespasses Opening that work of the Spirit more particularly by which the soul is enabled to apply Christ. and sins IN the former Sermons we have seen our Union with Christ in the general nature of it and the means by which it is effected both external by the preaching of the Gospel and internal by the drawings of the Father We are now to bring our thoughts yet closer to this great mystery and consider the bonds or ligaments by which Christ and believers are knit together in a blessed oneness And if we heedfully observe the Scripture expressions and ponder the nature of this Union we shall find there are two bands which knit Christ and the soul together viz. 1. The Spirit on Christs part 2. Faith on our part The Spirit on Christs part quickening us with spiritual life whereby Christ first takes hold of us and faith on our part when thus quickened whereby we take hold of Christ accordingly this Union with the Lord Jesus is expressed in Scripture sometimes by one and sometimes by the other of these means or bonds by which it is effected Christ is sometimes said to be in us so Col. 1. 27. Christ in you the hope of glory and Rom. 8. 10. And if Christ be in you the body is dead because of sin and other times it is expressed by the other bond on our part as 1 Joh. 5. 20. we are in him that is true even in his son Christ Jesus and 2 Cor. 5. 17. if â—…ny man be in Christ he is a new creature The difference betwixt both these is thus aptly expressed by a late Author Christ is in believers by his Spirit 1 Joh. 4. 13. the believer is in Christ by faith Joh. 1. 12. Christ Mount Pisgaâ—… p. 22 23. is in the believer by inhabitation Rom. 3. 17. the believer is in Christ by implantation Rom. 6. 35. Christ is in the believer as the head is in the body Col. 1. 18. as the root in the branches Joh. 15. 5. believers are in Christ as the members are in the head Eph. 1. 23. or as the branches are in the root Joh. 15. 1 7. Christ in the believer implyeth life and influence from Christ Col. 3. 4. the believer in Christ implyeth Communion and fellowship with Christ 1 Cor. 1. 30. when Christ is said to be in the believer we are to understand it in reference to Sanctification when the believer is said to be in Christ it is in order to Justification Thus we apprehend being our selves first apprehended by Jesus Christ Phil. 3. 12. we cannot take hold of Christ till first he take
hold of us no vital act of faith can be exercised till a vital principle be first inspired of both these bonds of Union we must speak distinctly and first of the first Christ quickening us by his Spirit in order to our Union with him of which we have an account in the Scripture before us You hath he quickened who were dead in trespasses and sins in which words we find these two things noted Viz. 1. The infusion of a vital principle of grace 2. The total indisposedness of the subject by nature First The infusion of a vital principle of grace you hath he quickened These words hath he quickened are a supplement 1. made to clear the sense of the Apostle which else would have been more obscure by reason of that long Parenthesis betwixt the first and the fifth verses for as the * Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. est igitur hoc loco hyperbaton synchysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus quidem anomaliae causa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interjectio sententiae prolixioris Piscator Pooles Synop. learned observe this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you is governed of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickened verse 5. so that here the words are transposed from the plain grammatical order by reason of the interjection of a long sentence therefore with good warrant our Translators have put the verb into this first verse which is repeated verse the fifth and so keeping faithfully to the scope have excellently cleared the Syntax and order of the words Now this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he quickened imports the first vital act of the spirit of God â—…or his first enlivening work upon the soul in order to its Union with Jesus Christ for look as the blood of Christ is the fountain of all merit so the Spirit of Christ is the fountain of all spiritual life and until he quicken us i. e. infuse the principle of the divine life into our souls we can put forth no hand or vital act of faith to lay hold upon Jesus Christ. This his quickening work is therefore the first in order of nature to our Union with Christ and fundamental to all other acts of grace done and performed by us from our first closing with Christ throughout the whole course of our obedience and this quickening act is said verse the fifth to be together Ex Christo conjuâ—…cto nobiscum ut capite cum membris profluunt in nos omnia beneficia in quorum numero est vivificatio Rolloc in Loco with Christ either noting as some expound it that it is the effect of the same power by which Christ was raised from the dead according to Eph. 1. 19. or rather to be quickened together with Christ notes that new spiritual life which is infused into our dead souls in the time of our Union with Christ for it is Christ to whom we are conjoyned and united in our regeneration out of whom as a fountain all spiritual benefits flow to us among which this vivification or quickening is one and a most sweet and precious one Zanchy Bodius and many others will have this quickening to comprize both our justification and regeneration and to stand opposed both to infernal and spiritual death and it may well be allowed but it most properly imports our regeneration wherein the Spirit in an ineffable and mysterious way makes the soul to live to God yea to live the life of God which was before dead in trespassis and sins in which words we have Secondly In the next place the total indisposedness of 2. the subjects by nature for as it is well noted by a * Non vocat hic semi mortuos aut aegrotos ac infirmos sed prorsus mortuos omni fa ultatebene cogitandi aut agendi destituti Rolloc in Loc. learned man The Apostle doth not say of these Ephesians that they were half dead or sick and infirm but dead wholly altogether dead destitute of any faculty or ability so much as to think one good thought or perform one good act you were dead in respect of condemnation being under the damning sentence of the Law and you were dead in respect of the privation of spiritual life dead in opposition to Justification and dead in opposition to regeneration and sanctification and the fatal instrument by which their Souls dyed is here shewed them you were dead in or by trespasses and sins this was the Sword that kill'd your souls and cut them off from God Some do curiously distinguish betwixt trespasses and sins as if one pointed at original the other at actual sins but I suppose they are promiscuously used here and serve to express the cause of their ruine or means of their spiritual death and destruction this was their case when Christ came to quicken them dead in sin and being so they could not move themselves towards Union with Christ but as they were moved by the quickening Spirit of God Hence the observation will be this Doct. That those Souls which have Union with Christ are quickened with a Supernatural principle of life by the Spirit of God in order Doct. thereunto The Spirit of God is not only a living Spirit formally considered but he is also the Spirit of life effectively or causally considered and without his breathing or infusing liâ—… into our souls our Union with Christ is impossible It is the observation of learned Camero that there must be Observandum est unionem unitionem inter se disserre unio est rerum actus qui formae rationem habet nempe actus rerum unitarum quâ unitae sunt unitio autem actus significat causâ—… efficientis c. Camero de Eccles p. 222. an Unition before there can be a Union with Christ. Unition is to be conceived efficiently as the work of Gods Spirit joyning the believer to Christ and Union is to be conceived formally the joyning it self of the persons together we close with Christ by faith but that faith being a vital act presupposes a principle of life communicated to us by the Spirit therefore it 's said Joh. 11. 26. whosoever liveth and believeth in me shall never dye the vital act and operation of faith springs from this quickening Spirit so in Rom. 8 1 2. the Apostle having in the first verse opened the blessed estate of them that are in Christ shews us in the second verse how we come to be in him The Spirit of life saith he which is in Christ Jesus hath made me free from the Law of sin and death There is indeed a quickening work of the Spirit which is subsequent to regeneration consisting in his exciting recovering and actuating of his own graces in us and from hence is the liveliness of a Christian and there is a quickening act of the Spirit in our
All delights all pleasures all joys which are not phantastick and delusive have their spring and origin here Rom. 8. 6. to be spiritually minded is life and peace i. e. a most serene placid life such a soul becomes so far as it is influenced and sanctified by the Spirit the very region of life and peace when one thing is thus predicated of another in casu recto saith a learned man it speaks their intimate Connexion peace is so connatural to this life that you may either call it a life that hath peace in it or a peace that hath life in it yea it hath its enclosed pleasures in it Such as a stranger intermeddles not with Prov. 14. 10. Regeneration is the term from which all true pleasure commences you never live a merry day till you begin to live to God therefore it 's said Luke 15. 24. when the prodigal son was returned to his Father and reconciled then they began to be merry None can make another by any words to understand what that pleasure is which the renewed soul feels diffused through all its faculties and affections in its communion with the Lord and in the sealings and witnessings of his Spirit That is a very apt and well known similitude which Peter Martyr used and the Lord blessed to the conversion of that Noble Marquess Galeacius If said he a man should see a company of people dancing upon the top of a remote hill he would be apt to conclude they were a company of wild distracted people but if he draw nearer and behold the excellent order and hear the ravishing sweet Musick that is among them he will quickly alter his opinion of them and fall a dancing himself with them All the delights in the sensual-life all the pleasure that ever your lusts gave you are but as the putrid stinking waters of a corrupt pond where Toads lye croaking and spawning to the Crystal streams of the most pure and pleasant fountain Fourthly This life of God with which the regenerate are quickened in their Union with Christ as it is a pleasant so it is also a growing increasing life Joh. 4. 14. It shall be in him a well of water springing up into everlasting life It is not in our Sanctification as it is in our Justification our Justification is compleat and perfect no defect is found there but the new Creature labours under many defects all believers are equally Justified but not equally Sanctified therefore you read 2 Cor. 4. 16. that the inward man is renewed day by day and 2 Pet. 3. 18. Christians are exhorted to grow in grace and in the knowledge of our Lord and Saviour if this work were perfect and finished at once as Justification is there could be no renewing day by day nor growth in grace perfectum est cui nihil deest cui nihil addi potest the Apostle indeed prays for the Thessalonians that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfectly 1 Thes. 5. 23. and this is matter of prayer and hope for at last it will grow up to perfection but this perfect holiness is reserved for the perfect state in the world to come and none but * Perfectio Sanctificationis in isthaâ—… vil a non reperitur nisi in somniis quorundam sanaticorum 〈◊〉 deluded proud spirits boast of it here but when that which is perfect is come then that which is in part shall be done away 1 Cor. 13. 9 10. and upon the imperfection of the new Creature in every faculty that warfare and dayly conflict spoken of Gal. 5. 17. and experienced by every Christian is grounded grace rises gradually in the soul as the Sun doth in the heavens which shineth more and more unto a perfect day Prov. 4. 18. Fifthly To Conclude this life with which the regenerate are quickened is an everlasting life This is the record that God hath given us eternal life and this life is in his son 1 Joh. 5. 11. this principle of life is the seed of God and that remains in the soul for ever 1 Joh. 3. 9. it is no transient vanishing thing but a fixed permanent principle which abides in the soul for ever a man may lose his gifts but grace abides the soul may and must be separated from the body but grace cannot be separated from the soul when all forsake us this sticks by us This infused principle is therefore vastly different both from the extraordinary gifts of prophecie wherein the Spirit sometimes was said to come upon men under the old Testament 1 Sam. 10. 6 10. and from the common vanishing effects he sometimes produceth in the unregenerate of which we have frequent accounts in the new Testament Heb. 6. 4. and Joh. 5. 35. it 's one thing for the Spirit to come upon a man in the way of present influence and assistance and another thing to dwell in a man as his Temple And thus of the nature and quality of this blessed work of the Spirit in quickening us Secondly Having seen the nature and properties of the spiritual life we are concerned in the next place to enquire 2. into the way and manner in which it is wrought and infused by the Spirit and here we must say First of all That the work is wrought in the soul very mysteriously so Christ tells Nicodemus Joh. 3. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth so is every one that is born of the Spirit there be many opinions among Philosophers about the original of winds but we have no certain knowledge of it we deseribe it by its effects and properties but know little of its original and if the works of God in nature be so abstruse and unsearchable how much more are these sublime and supernatural works of the Spirit so We are not able to solve the Phaenomena of nature we can give no account of our own formation in the womb Eccles. 11. 5. who can exactly describe how the parts of the body are formed and the soul infused it's curiously wrought in the lowest parts of the earth as the Psalmist speaks Psal. 139. 16. but how we know not Basil saith divers questions may be moved about a Fly which may pose the greatest Philosopher we know little of the forms and essences of natural things much less of these profound and abstruse spiritual things Secondly But though we cannot pry into these secrets by the eye of reason yet God hath revealed this to us in his word that it is wrought by his own almighty power Eph. 1. 19. The Apostle ascribes this work to the exceeding greatness of the power of God and this must needs be if we consider how the Spirit of God expresses it in Scripture by a new Creation i. e. a giving being to something out of nothing Eph. 2. 10. In this it differs from all the effects of humane power for man always
works upon some pre-existent matter but here is no such matter all that is in man the Ab uno desuper principio quod convenienter voluntati operatur dependent prima secunda tertia Quemadmodum minima pars ferri lapidis magnetis spiritu movetur per multos annulos ferreos extensi ita etiam qui sunt virtute praediti divino spiritu attracti cum prima mansione conjungantur deinceps autem alii usque ad postremam Glem Alexan. Strom. lib. 7. subject of this work is only a passive capacity or receptivity but nothing is found in him to contribute towards this work this supernatural life is not nor can it be educed out of natural principles this wholly transcends the Sphere of all natural power but of this more anon Thirdly This also we may affirm of it that this divine life is infused into all the natural faculties and powers of the soul not one exempted 1 Thes. 5. 23. The whole soul and spirit is the recipient subject of it and with respect to this general infusion into all the faculties and powers of the soul it 's call'd a new creature a new man having an integral perfection and fullness of all its parts and members it becomes light in the mind Joh. 17. 3. obedience in the will 1 Pet. 1. 2. in the affections an heavenly temper and tenderness Col. 3. 1 2. and so is variously denominated even as the Sea is from the several shores it washes though it be one and the same Sea And here we must observe lyes one main difference betwixt a regenerate soul and an hypocrite the one is all of a piece as I may say the principle of spiritual life runs into all and every faculty and affection and sanctifies or renews the whole man whereas the change upon hypocrites is but partial and particular he may have new light but no new love a new tongue but not a new heart this or that vice may be reformed but the whole course of his life is not altered Fourthly and lastly This infusion of spiritual life is done instantaneously as all Creation work is hence it is resembled to that plastick power which in a moment made the light to shine out of darkness just so doth God shine into our hearts 2 Cor. 4. 6. 'T is true a soul may be a long time under the preparatory works of the Spirit he may be under Convictions and humiliations purposes and resolutions a long time he may be waiting at the pool of Bethesda attending the means and ordinances but when the Spirit comes once to quicken the soul it 's done in a moment even as it is in the infusion of the rational soul the body is long ere it be prepared and moulded but when once the Embryo or matter is ready it 's quickned with the Spirit of life in an instant so it is here but O what a blessed moment is this upon which the whole weight of our eternal happiness depends for it is Christ in us i. e. Christ formed in us who is the hope of glory Col. 1. 27. and our Lord expressly tells us Joh. 3. 3. that except we be regenerate and born again we cannot see the Kingdome of God And thus of the way and manner of its infusion Thirdly Let the design and end of God in this his quickening work be next considered for what end and with what 3. design and aim this work is wrought And if we consult the Scriptures in this matter we shall find this principle of life is infused in order to our glorifying God in this world by a life of obedience and our enjoying of God in the world to come First Spiritual life is infused in Order to a course of obedience in this world whereby God is glorified so we read in Eph. 2. 10. Created in Christ Jesus unto good works which God hath before ordained that we should walk in them habits are to actions as the root is to the fruit it is for fruit sake that we plant the roots and ingraff the branches So in Ezek. 36. 27. a new spirit also will I put within you and cause you to walk in my statutes and ye shall keep my judgements and do them This is the next or immediate design and end not only of the first infusion of the principle of life into the Soul but of all the exciting actuating and assisting works of the Spirit afterwards Now this principle of spiritual life infused hath a twofold influence into obedience First This makes it sincere and true obedience when it flows from an inward vital principle of grace The Hypocrite is moved by something ab extra from without as the applause of men the accommodation of fleshly interests the force of education or if there be any thing from within that moves him it is but a self-interest to quiet a grumbling Conscience and support his vain hopes of heaven but he never acts from a new principle a new nature inclining him to holy actions Sincerity mainly lyes in the harmony and correspondency of actions to their principles from this infused principle it is that men hunger and thirst for God and go to their Duties as men do to their meals when they find an empty craving stomach O Reader pause a little upon this ere thou pass on ask thy heart whether it be so with thee are holy duties connatural to thee doth thy soul move and work after God by a kind of supernatural instinct this then will be to thee a good evidence of thy integrity Secondly From this infused principle of life results the Excellency of our obedience as well as the sincerity of it for by vertue and reason thereof it becomes free and voluntary not forced and constrained it drops like honey of its own accord out of the Comb Cant. 4. 11. without squeezing or as waters from the fountain without forcing Joh. 4. 14. An unprincipled professor must be squeez'd by some weight of affliction ere he will yield one tear or pour out a prayer Psal. 78. 34. when he slew them then they sought him Now the freedome of obedience is the excellency of it Gods eye is much upon that 1 Cor. 9. 17. yea and the uniformity of our obedience which is also a special part of the beauty of it results from hence he that acts from a principle acts â—…uently and uniformly there is a proportion betwixt the parts of his Conversation this is it which makes us holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all manner of Conversation or in every creek and turning of our Conversations as that word imports 1 Pet. 1. 15. whereas he that is moved by this or that external-accidental motive must needs be up and down off and on very uneven like the legs of a lame man as the expression is Prov. 26. 7. which are not equal now a word of God and then the discourse runs muddy and prophane or carnal again all that evenness and uniformity that
is in the several parts of a Christians life is the effect of this infused principle of spiritual life Thirdly Another aim and design of God in the infusion of this principle of life is thereby to prepare and qualifie the soul for the enjoyment of himself in heaven except a man be born again he cannot see the kingdom of God Joh. 3. 3. all that shall possess that inheritance must be begotten again to it as the Apostle speaks 1 Pet. 1. 3 4. this principle of grace is the very seed of that glory it 's eternal life in the root and principle Joh. 17. 3. by this the soul is attempered and qualified for that state and imployment what is the life of glory but the vision of God and the souls assimilation to God by that vision from both which results that unspeakable joy and delight which passeth understanding but what vision of God assimilation to God or delight in God can that soul have which was never quickened with the supernatural principle of grace The temper of such souls is expressed in that sad Character Zech. 11. 8. my soul loathed them and their soul also abhorred me for want of this vital principle it is that the very same duties and ordinances which are the delights and highest pleasures of the Saints are no better than a meer drudgery and bondage to others Maâ—… 1. 13. heaven would be no heaven to a dead soul this principle of life in its daily growth and improvement is our meetness as well as our evidence for heaven these are the main ends of its infusion Fourthly In the next place according to the method proposed I am obliged to shew you that this quickening work is 4. wholly supernatural it is the sole and proper work of the Spirit of God So Christ himself expressly asserts it in Joh. 3. 6 8. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit the wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth so is every one that is born of the Spirit Believers are the birth or off-spring of the Spirit who produceth the new creature in them in an unintelligible manner even to themselves So far it is above their own ability to produce that it is above their capacity to understand the way of its production as if you should ask do you know from whence the wind comes no do you know whither it goes no but you hear and feel it when it blows yes why so is every one that is born of the Spirit he feels the efficacy and discerns the effects of the Spirit on his own soul but cannot understand or describe the manner of its production this is not only above the carnal but above the renewed mind to comprehend we can contribute nothing I mean actively to the production of this principle of life we may indeed be said to concur passively with the Spirit in it that is there is found in us a capacity aptness or receptiveness of this principle of life our nature is endowed with such faculties and powers as are meet subjects to receive and instruments to act this spiritual life God only quickens the rational nature with spiritual life It is true also that in the progress of Sanctification a man doth actively concurr with the Spirit but in the first production of this spiritual principle he can do nothing he can indeed perform those external duties that have a remote tendency to it but he cannot by the power of nature perform any saving act or contribute any thing more than a passive capacity to the implantation of a new principle as will appear by the following Arguments Argument 1. He that actively concurrs to his own regeneration makes himself to differ but this is denyed to all regenerate men 1 Cor. 4. 7. who maketh thee to differ from another and what hast thou that thou didst not receive Arg. 2. That to which the Scripture ascribes both impotency and enmity with respect to grace cannot actively and of it self concurr to the production of it But the Scripture ascribes both impotency and enmity to Nature with respect to grace It denyes to it a power to do anything of it self Joh. 15. 5. and which is less it denies to it power to speak a good word Matth. 12. 34. and which is least of all it denies it power to think a good thought 2 Cor. 3. 5. This impotency if there were no more cuts off all pretence of our active concurrence but then if we consider that it ascribes enmity to our natures as well as impotency how clear is the case see Rom. 8. 7. the carnal mind is enmity against God and Col. 1. 21. and you that were enemies in your minds by wicked works So then Nature is so far productive of this principle as impotency and enmity can enable it to be so Arg. 3. That which is of natural production must needs be subject to natural dissolution that which is born of the flesh is flesh a perishing thing sor everything is as its principle is and there can be no more in the effect than there is in the cause but this principle of spiritual life is not subject to dissolution it is the water that springs up into everlasting life Joh. 4. 14. the seed of God which remaineth in the regenerate soul 1 Joh. 3. 9. and all this because it 's born not of corruptible but of incorruptible seed 1 Pet. 1. 23. Arg. 4. If our new birth be our resurrection a new creation yea a victory over nature then we cannot actively contribute to its production but under all these notions it is represented to us in the Scriptures It 's our resurrection from the dead Eph. 5. 14. and you know the body is wholly passive in its resurrection but though it concurrs not yet it gives pre-existent matter therefore the metaphor is designedly varied Eph. 4. 24. where it 's call'd a creation in which there is neither active concurrence nor pre-existent matter but though Creation excludes pre-existent matter yet in proâ—…cing something out of nothing there is no reluctancy nor opposition therefore to shew how purely supernatural this principle of life is it is cloathed and presented to us in the notion of a victory 2 Cor. 10. 4. and so leaves all to grace Arg. 5. If nature could produce or but actively concurr to the production of this spiritual life then the best natures would be soonest quickened with it and the worst natures not at all or last and least of all but contrarily we find the worst natures often regenerated and the best left in the state of spiritual death with how many sweet homilitical vertues was the young man adorned Mark 10. 21. yet graceless and what a sink of sin was Mary Magdalen Luke 7. 37. yet sanctified thus beautiful Rachel is barren whilst blear-ey'd Leah bears children And there is
scarce any thing that affects and melts the hearts of Christians more than this comparative consideration doth when they consider vessels of Gold cast away and leaden ones chosen for such noble uses So that it 's plain enough to all wise and humble souls that this new life is wholly of supernatural production Fifthly and lastly I shall briefly represent the necessary antecedency of this quickening work of the Spirit to our first closing with Christ by faith and this will easily let it self into your understandings if you but consider the nature of the vital act of faith which is the souls receiving of Christ and resting upon him for pardon and salvation in which two things are necessarily included viz. 1. The renouncing of all other hopes and dependencies 2. The opening the heart fully to Jesus Christ. First The renouncing of all other hopes and dependencies whatsoever Self in all its acceptations natural sinful and moral is now to be denyed and renounced for ever else Christ can never be received Rom. 10. 3. not only self in its vilest pollutions but self in its richest ornaments and endowments but this is as impossible to the unrenewed natural man as it is for rocks or mountains to start from their Centre and fly like wandering Atomes in the air nature will rather choose to run the hazard of everlasting damnation than escape it by a total renunciation of its beloved lusts or self-righteousness this supernatural work necessarily requires a supernatural principle Rom. 8. 2. Secondly The opening the heart fully to Jesus Christ without which Christ can never be received Rev. 3. 20. but 2. this also is the effect of the quickening Spirit the Spirit of life which is in Christ Jesus sooner may we expect to see the flowers and blossoms open without the influence of the Sun than the heart and will of a sinner open to receive Christ without a principle of spiritual life first derived from him and this will be past doubt to all that consider not only the impotence of nature but the ignorance prejudice and aversations of nature by which the door of the heart is barr'd and chain'd up against Christ Joh. 5. 40. so that nature hath neither ability nor will power or desire to come to Christ if any have an heart open'd to receive him 't is the Lord that opens it by his almighty power and that in the way of an infused principle of life supernatural But here it may be doubted and objected against this position Quest. If we cannot believe till we are quickened with spiritual life as you say and cannot be justified till we belive as all say then it will follow that a regenerate soul may be in the state of condemnation for a time and consequently perish if death should befall him in that juncture To this I return that when we speak of the priority of Sol. this quickening work of the Spirit to our actual believing we rather understand it of the priority of nature than of time the nature and order of the work requiring it to be so a vital principle must in order of nature be infused before a vital act can be exerted First make the tree good and then the fruit good and admit we should grant some priority in time also to this quickening principle before actual faith yet the absurdity mentioned would be no way consequent upon that concession for as the vital act of faith quickly follows the regenerating principle so the soul is abundantly secured against the danger objected God never beginning any special work of grace upon the soul and then leaving it and the soul with it in hazzard but preserves both to the finishing and compleating of his gracious design Phil. 1. 6. First Use of Information Infer 1. If such be the nature and necessity of this principle of divine Infer 1. life as you have heard it opened in the foregoing discourse then hence it follows That unregenerate men are no better than dead men So the Text represents them you hath he quickened who were dead in trespasses and sins i. e. spiritually dead though naturally alive yea and lively too as any other persons in the world There is a threefold consideration of objects Viz. 1. Naturally 2. Politically 3. Theologically First Naturally to all those things that are natural they are alive they can understand reason discourse preject and contrive as well as others they can eat drink build plant and suck out the natural comfort of these things as much as any others So their life is described Job 21. 12. They take the Timbrel and Harp and rejoyce at the sound of the Organ they spend their â—…ays in Wealth c. and James 5. 5. ye have lived in pleasure upon earth as the fish lives in the water its natural element and yet â—…is natural sensual life is not allowed the name of life 1 Tim. 5. 6. such persons are dead whilst they live 't is a base and ignoble life to have a soul only to salt the body or to enable a man for a few years to eat and drink and talk and laugh and then dye Secondly Objects may be considered Politically and with respect to such things they are alive also they can buy and sell and manage all their worldly affairs with as much dexterity skill and policy as other men yea the children of this world are wiser in their generation than the children of light Luke 16. 8. The intire stream of their thoughts projects and studies running in that one Channel having but one Liberet me deus ab homine unius tantum negotii Bern. design to manage they must needs excel in worldly wisdom but then Thirdly Theologically considered they are dead without life sense or motion towards God and the things that are above their understandings are dead 1 Cor. 2. 14. and cannot receive the things that are of God their wills are dead and cannot move towards Jesus Christ Joh. 6. 65. their affections are dead even to the most excellent and spiritual objects and all their duties are dead duties without life or spirit This is the sad case of the unregenerate world Infer 2. This speaks encouragement to Ministers and parents to wait in hopes of success at last even upon those that yet give them Infer 2. little hope of conversion at the present the work you see is the Lords when the Spirit of life comes upon their dead souls they shall believe and be made willing till then we do but plough upon the rocks yet let not our hand slack in duty pray for them and plead with them you know not in which prayer or exhortation the Spirit of life may breathe upon them can these dry bones live yes if the Spirit of life from God breathe upon them they can and shall live what though their dispositions be averse to all things that are spiritual and serious yet even such have been regenerated when more sweet
Fourthly To remove some mistakes and give you the true account of the dignity and excellency of this act 4. Fifthly And then bring home all in a proper and close application 5. First In the first place then I will endeavour to explain 1. There are divers other expressions by which the nature of saving faith is exprest in Scripture viz. eating Christs flesh and drinking his blood Joh. 6. 40. coming to Christ Mat. 11. 28. Having the son 1 Joh. 5. 12. Trusting or depending upon him for which the Hebrew use thâ—…ee emphatical woâ—…ds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first signifies a firm and stable trust The second to lean or depend with security The third to betake ones self to a sanctuary for protection all which is supposed or included in our receiving of the Lord Jesus Christ in eating and drinking we must receive meat and drink coming to Christ is necessarily supposed in receiving him for there is no receiving at a distance Having the son and receiving him are notions of the same importance and for trusting relying with security and betaking our selves to Christ for refuge they are all involved in the receiving act for as God offers him to us as the only prop of our hearts and hopes so we receive hiâ—… o rely upon him and as he is held forth in the Gospel as the only Asylum or City of refuge so we take or receive him and accordingly betake our souls to him for refuge and open the nature of this receiving of Christ and shew you what is implyed in it And indeed it involves many deep mysteries and things of greatest weight people are generally very ignorant and unacquainted with the importance of this expression they have very sleight thoughts of faith who never past under the illuminating convincing and humbling work of the Spirit but we shall find that saving faith is quite another thing and differs in its whole kind and nature from that traâ—…itional faith and common assent which is so fatally mistaken for it in the world For First It is evident that no man can receive Jesus Christ in the darkness of natural ignorance we must understand and discern who and what he is whom we receive to be the Lord our righteousness If we know not his person and his offices we do not take but mistake Christ. It 's a good rule in the Civil Law non consentit qui non sentit a mistake of the person invalidates the match â—…e that takes Christ for a meer man or denys the satisfaction of his blood or devests him of his humane nature or denys any of his most glorious and necessary offices let them cry up as high as they will his spirituality glory and exemplary life and death they can never receive Jesus Christ aright this is such a crack such a flaw in the very foundation of faith as undoes and destroys all ignorantis non est consensus all saving faith is founded in light and knowledge and therefore it 's called knowledge Isa. 53. 11. and seeing is inseparably connected with believing Joh. 6. 40. men must hear and learn of the father before they can come to Christ Joh. 6. 45. the receiving act of faith is directed and guided by knowledge I will not presume to state the degree of knowledge which is absolutely necessary to the reception of Christ I know the first of actings faith are in most Christians accompanied with much darkness and confusion of understanding but yet we must say in the general that where ever faith is there is so much light as is sufficient to discover to the soul it s own sins dangers and wants and the all-sufficiency suitableness and necessity of Christ for the supply and remedy of all and without this Christ cannot be received Come unto me ye that labour and are heavy laden and I will give you rest Mat. 11. 28. Secondly The receiving Christ necessarily implies the Assent of the understanding to the truths of Christ revealed in the Gospel viz. his person natures offices his incarnation death and satisfaction which assent though it be not in it self saving faith yet is it the foundation and ground-work of it it being impossible the soul should receive and fiducially embrace what the mind doth not assent unto as true and infallibly certain Now there are three degrees of assent Vide Dr. Sclater in Rom. 4. 3. conjecture opinion and belief Conjecture is but a slight and weak inclination to assent to the thing propounded by reason of the weighty objections that lye against it Opinion is a more steady and fixed assent when a man is almost certain though yet some fear of the contrary remains with him Belief is a more full and assured assent to the truth to which the mind may be brought four ways First By the perfect intelligence of sense not hindered or deceived So I believe the truth of these propositions Fire is hot water moist honey is sweet gall is bitter Secondly By the native clearness of self-evidencing principles So I believe the truth of these propositions The whole is more than a part the cause is before the effect Thirdly By discourse and rational deduction So I believe the truth of this proposition Where all the parts of a thing are there is the whole Fourthly By infallible Testimony when any thing is witnessed or asserted by one whose truth is unquestionable and of this sort is the assent of faith which is therefore Nec enim decebat ut cum deus ad homines loqueretur argumentis assereret suas voces tanquam aliter fides ei non haberetur sed ut oportuit est locutus quasi rerum omnium maximus judex cujus est non argumentari sed pronunciare verum c. Lactantius de falsa religione p. mihi 179. Titubat fides ubi vacillat divinarum Scripturarum autoritas Aug. call'd our receiving the witness of God 1 Joh. 5. 9. our setting to our Seal that God is true Joh. 3. 33. This prima veritas divine veracity is the very formal object of faith into this we resolve our faith Thus saith the Lord is that firm foundation upon which our assent is built and thus we see good reason to believe those profound mysteries of the incarnation of Christ the Hypostatical Union of the two natures in his wonderful person the mystical Union of Christ and believers though we cannot understand these things by reason of the darkness of our minds It satisfies the soul to find these mysteries in the written word upon that foundation it firmly builds its assent and without such an assent of faith there can be no embracing of Christ all acts of faith and religion without assent are but as so many Arrows shot at randome into the open air they signifie nothing for want of a fixed determinate object It is theresore the policy of Satan by injecting or fomenting Atheistical thoughts with which young Converts use to find themselves greatly
mercy God now beseeches you will you not yield to the intreaties of your God O then what wilt thou say for thy self when God will not hear thee when thou shalt intreat and cry for mercy Which brings us to the Motive 3. Consider the sin and danger that there is in refusing or Motive 3. neglecting the present offers of Christ in the Gospel and surely there is much sin in it the very malignity of sin and the summ of all misery lyes here for in refusing Christ First you put the greatest contempt and slight upon all the Attributes of God that it is possible for a creature to do God hath made his justice his mercy his wisdome and all his attributes to shine in their brightest glory in Christ never was there such a display of the glory of God made to the world in any other way O then what is it to reject and despise Jesus Christ but to offer the greatest affront to the glory of God that it is possible for men to put upon him Secondly you hereby frustrate and evacuate the very design and importance of the Gospel to your selves you receive the grace of God in vain 2 Cor. 6. 1. as good yea better had it been for you that Christ had never come into the world or if he had that your lot had fallen in the dark places of the earth where you had never heard his name yea good had it been for that man if he had never been born Thirdly hereby a man murthers his own soul. I said therefore unto you that you shall dye in your sins for if ye believe not that I am he ye shall dye in your sins Joh. 8. 24. unbelief is self-murther you are guilty of the blood of your own souls life and salvation was offered you and you rejected it yea Fourthly The refusing of Christ by unbelief will aggravate your damnation above all others that perish in ignorance of Christ. O 't will be more tolerable for heathens than for you the greatest measures of wrath are reserved to punish the worst of sinners and among sinners none will be found worse than unbelievers Secondly To Believers this point is very useful to perswade 2. them to divers excellent duties among which I shall single out two principal ones Viz. 1. To bring up their faith of acceptance to the faith of assurance 2. To bring up their conversations to the principles and rules of faith First You that have received Jesus Christ truly give your selves no rest till you are fully satisfied that you have done so acceptance brings you to heaven hereafter but assurance will bring heaven into your souls now O what a life of delight and pleasure doth the assured believer live what pleasure is it to him to look back and consider where once he was and where now he is to look forward and consider where he now is and where shortly he shall be I was in my sins I am now in Christ I am in Christ now I shall be with Christ and that for ever after a few days I was upon the very brink of hell I am now upon the very borders of heaven I shall be in a little while among the innumerable company of Angels and glorified Saints bearing part with them in the Song of Moses and of the Lamb for evermore And why may not you that have received Christ receive the comfort of your union with him there be all the grounds and helps to assurance furnisht to your hand there is a real union Viget apâ—…d nos spei immobilis virtus firmitas Cypr. Sermone de patientia betwixt Christ and your souls which is the very groundwork of assurance you have the Scriptures before you which contain the signs of faith and the very things within you that answer those signs in the word So you read and so just so you might feel it in your own hearts would you attend to your own experience The spirit of God is ready to seal you 't is his office and his delight so to do O therefore give diligence to this work attend the study of the Scriptures and of your own hearts more and grieve not the holy Spirit of God and you may arrive to the very desire of your hearts Secondly Bring up your conversations to the excellent principles and rules of faith As you have received Christ Jesus the Lord so walk in him Col. 2. 6. live as you believe you received Christ sincerely in your first close with him O maintain the like seriousness and sincerity in all your ways to the end of your lives you received him intirely and undividedly at first let there be no exceptions against any of his commands afterward you received him exclusively to all others see that you watch against all self-righteousness and self-conceitedness now and mingle nothing of your own with his blood whatever gifts or enlargements in duty God shall give you afterwards You received him advisedly at first weighing and considering the self-denying terms upon which he was offered to you O shew that it was real and that you see no cause to repent the bargain whatever you shall meet with in the ways of Christ and duty afterwards Convince the world of your constancy and chearfulness in all your sufferings for Christ that you are still of the same mind you were and that Christ with his cross Christ with a prison Christ with the greatest afflictions is worthy of all acceptation as you have received him so walk ye in him let him be as sweet as lovely as precious to you now as he was the first moment you received him yea let your love to him delights in him and self-denyal for him increase with your acquaintance with him day by day 4 Use of Direction 4. Use. Lastly I will close all with a few words of direction to all that are made willing to receive the Lord Jesus Christ and sure it is but need that help were given to poor Christians in this matter it is a time of trouble fear and great temptation mistakes are easily made and of dangerous consequence attend heedfully therefore to a few directions Direction 1. First In your receiving Christ beware you do not mistake Direct 1. the means for the end many do so but see you do not Prayer Sermons Reformations are means to bring you to Christ but they are not Christ to close with those duties is one thing and to close with Christ is another thing if I go into a Boat my design is not to dwell there but to be carried to the place whereon I desire to be landed So it must be in this case all your Duties must land you upon Christ they are but means to bring you to Christ. Direction 2. Secondly See that you receive not Christ for a present shift Direct 2. but for your everlasting portion many do so they will enquire after Christ pray for Christ cast themselves in their
capistratus er at a mute muzzled as the word signifies by the clear testimony of his own conscience these accusations are the second work or office of conscience and they make way for the third namely Thirdly The sentence and condemnation of Conscience and truly this is an insupportable burthen the condemnation 3. of conscience is nothing else but its application of the condemning sentence of the Law to a mans person the Law curseth every one that transgresseth it Gal. 3. 10. conscience applys this curse to the guilty sinner So that it sentences the sinner in Gods name and authority from which there is no appeal the voice of conscience is the voice of God and what it pronounces in Gods name and authority he will confirm and ratifie 1 Joh. 3. 20. if our hearts i. e. our consciences condemn us God is greater than our hearts and knoweth all things this is that torment which no man can endure See the effects of it in Cain in Judas and in Spira 't is a real foretast of hell torments this is that worm that never dyes Mark 9. 44. For look as a worm in the body is bred of the corruption that is there so the accusations and condemnations of conscience are bred in the soul by the corruption and guilt that is there as the worm in the body preys and bites upon the tender sensible inward parts so doth conscience touch the very quick This is its third effect or work to sentence and condemn and this also makes way for a fourth namely Fourthly To upbraid and reproach the sinner under his misery 4. and this makes a man a very terrour to himself to be pittied in misery is some relief but to be upbraided and reproached doubles our affliction you know it was one of the aggravations of Christs sufferings to be reproached by the tongue of his enemies whilest he hanged in torments upon the cursed tree but all the scoffs and reproaches the bitter jeers and Sarcasâ—…s in the world are nothing to these of a mans own conscience this will cut to the very bone O when a mans conscience shall say to him in a day of trouble as Reuben to his afflicted brethren Gen. 42. 22. Spake I not unto you saying do not sin against the child and ye would not hear therefore behold also his blood is required So conscience Did I not warn you threaten you perswade you in time against these evils but you would not hearken to me therefore behold now you must suffer to all eternity for it the wrath of God is kindled against thy soul for it this is the fruit of thy own wilful madness and obstinacy Now thou shalt know the price of sinning against God against light and conscience O this is terrible every bite of conscience makes a poor soul to startle and in a terrible fright to cry Oh the worm Oh the bitter foretast of Hell a wounded spirit who can bear This is a fourth wound of conscience and it makes way for a fifth for here it is as in the pouring out of the vials and the sounding of those woe-trumpets in the Revelation one woe is past and another cometh After all these deadly blows of conscience upon the very heart of a sinner comes another as dreadful as any that is yet named and that is Fifthly The fearful expectations of wrath to come which 5. it begets in the soul of a guilty sinner of this you read Heb. 10. 27. a fearful looking for of Judgement and fiery indignation and this makes the stoutest sinner quail and faint under the burthen of sin For the tongue of man cannot declare what it is to lye down and rise with those fearful expectations the case of such sinners is somewhat like that which is described in Deut. 28. 65 66 67. The Lord shall give thee there a trembling heart and failing of eyes and sorrow of mind and thy life shall hang in doubt before thee and thou shalt fear day and night and shalt have no assurance of thy life in the morning thou shalt say Would God it were evening and at even thou shalt say Would God it were morning for the fear of thine heart wherewith thou shalt fear c. Only in this it differs in this Scripture you have the terrours of those described whose temporal life hangs in doubtful suspense but in the persons I am speaking of it is a trembling under the apprehensions and expectations of the vengeance of eternal fire Believe it Friends words cannot express what those poor creatures feel that lye down and rise under these fears and frights of conscience Lord what will become of me I am free among the dead yea among the damned I hang by the frail thred of a momentany life which will and must break shortly and may break the next moment over the everlasting burnings no pleasant bread is eaten in these days but what is like the bread of condemned men And thus you see what the burden of sin is when God makes it to bear upon the consciences of men no burden of affliction is like it losses of dearest relations sorrows for an only son are not so pungent and penetrating as these For First No creature enjoyment is pleasant under these inward troubles in other troubles they may signifie something to a mans relief but here they are nothing the wound is too deep to be healed by any thing but the blood of Jesus Christ Conscience requires as much to satisfie it as God requires to satisfie him When God is at peace with thee saith Conscience then will I be at peace with thee too but till then expect no rest nor peace from me all the pleasures and diversions in the world shall never stop my mouth go where thou wilt I will follow thee like thy shadow be thy portion in the world as sweet as it will I will drop in Gall and Wormwood into thy cup that thou shalt tast no sweetness in any thing till thou hast got thy pardon These inward troubles for sin alienate the mind from all former pleasures and delights there 's no more taste or savour in them than in the white of an Egg. Musick is out of tune all instruments jarr and groan Ornaments have no beauty what heart hath a poor creature to deck that body in which dwells such a miserable soul to feed and pamper that carcass that hath been the souls inducement to and instrument in sin and must be its companion in everlasting misery Secondly These inward troubles for sin put a dread into death beyond whatever the soul saw in it before Now it looks like the King of terrours indeed you read in Heb. 2. 15. of some that through fear of death are all their life long subject to bondage O what a lively comment is a soul in this case able to make upon such a Text they would not scare at the pale horse nor at him that sits on him though his name
presupposes a fixed term to which we come Heb. 11. 6. He that cometh to God must believe that God is Take away this and all motion after Christ presently stops No wonder then that souls in their first motions to Christ find themselves clogg'd with so many atheistical temptations shaking their assent to the truth of the Gospel at the very root and foundation of it but they that come to Christ do see that he is and that their life and happiness lyes in their union with him else they would never come to him upon such terms as they do Secondly Coming to Christ implyes the souls despair of salvation any other way the way of faith is a supernatural way and souls will not attempt it until they have tryed all natural wayes to help and save themselves and find it all in vain therefore the Text describes these Comers to Christ as weary persons that have been tugging and striving all other wayes for rest but can find none and so are forced to relinquish all their fond expectations of salvation in any other way and come to Christ as their last and only remedy Thirdly Coming to Christ notes a supernatural and almighty power acting the soul quite above its own natural abilities in this motion John 6. 44. No man can come to me except my father which hath sent me draw him It is as possible for the ponderous mountains to start from their Bases and Centres mount themselves aloft into the air and there flye like wandring Atoms hither and thither as it is for any man of himself i. e. by a pure natural power of his own to come to Christ it was not a stranger thing for Peter to come to Christ walking upon the Waves of the Sea than for his or any mans soul to come to Christ in the way of faith Fourthly Coming to Christ notes the voluntariness of the soul in its motion to Christ. 'T is true there 's no coming without the Fathers drawing but that drawing hath nothing of co-action in it it doth not destroy but powerfully and with an overcoming sweetness perswade the will 'T is not forced or driven but it comes being made willing in the day of Gods power Psal. 110. 3. Ask a poor distressed sinner in that season Are you willing to come to Christ O rather than live Life is not so necessary as Christ is O with all my heart ten thousand worlds for Jesus Christ if he could be purchased were nothing answerable to his value in mine eyes The souls motion to Christ is free and voluntary 't is coming Fifthly It implyes this in it That no duties or Ordinances which are but the wayes or means by which we come to Christ are or ought to be Central and terminative to the soul i. e. the soul of a believer is not to sit down and rest in them but to come by them or through them to Jesus Christ and take up his rest in him only No duties no reformations no Ordinances of God how excellent soever these things are in themselves and how necessary soever they are in their proper place and use can give rest to the weary and heavy laden soul it cannot centre in any of them and you may see it cannot because it still gravitates and inclines to another thing even Christ and cannot terminate its motion till it be come to him Christ is the term to which a believer moves and therefore cannot sit down by the way as well satisfied as if he were at his journeys end Ordinances and duties have the nature and use of means to bring us to Christ but not to be to any man instead of Christ. Sixthly Coming to Christ implies an hope or expectation Venite ad me i. e. affectibus fidei spei religiosae desiderii Burgensis in loc from Christ in the coming soul. If it have no hope why doth it move forward as good sit still and resolve to perish where it is as come to Christ if there be no ground to expect salvation by him Hope is the spring of motion and industry if you cut off hope you hamstring faith it cannot move to Christ except it be satisfied at least of the possibility of mercy and salvation by him Hence it is that when comers to Christ are strugling with the doubts and fears of the issue the Lord is pleased to enliven their faint hopes by setting on such Scriptures as that John 6. 37. He that cometh to me I will in no wise cast out and Heb. 7. 25. He is able to save to the uttermost all that come unto God by him This puts life into hope and hope puts life into industry and motion Seventhly Coming to Christ for rest implies that believers have and lawfully may have an eye to their own happiness in closing with the Lord Jesus Christ. The poor soul comes for rest it comes for salvation its eye and aim is upon it and this aim of the soul at its own good is legitimated and allowed by that expression of Christ John 5. 40. Ye will not come unto me that ye may have life If Christ blame them for not coming to him that they might have life sure he would not blame them had they come to him for life Eighthly But Lastly and which is the principal thing carried in this expression Coming to Christ notes the all-sufficiency of Christ to answer all the needs and wants of distressed souls and their betaking themselves accordingly to him only for relief being content to come to Christ for whatever they need and live upon that fulness that is in him If there were not an all-sufficiency in Christ no soul would come to him for this is the very ground upon which men come Heb. 7. 25. he is able to save to the uttermost all that come to God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost in the greatest plunges difficulties and dangers he hath a fulness of saving power in him and this encourages souls to come unto him One beggar uses not to wait at the door of another but all at the doors of them they conceive able to relieve them And as this notes the fulness of Christ as a Saviour so it must needs note the emptiness and humility of the soul as a comer to him This is call'd submission in Rom. 10. 3. Proud nature must be deeply distressed humbled and moulded into another temper before it will be perswaded to live upon those terms to come to Christ for every thing it wants to live upon Christ's fulness in the way of grace and favour and have no stock of its own to live upon O this is hard but it 's the way of faith Secondly In the next place let us see how Christ invites 2. men to come unto him and you shall find the means employ'd in this work are either internal and principal namely the Spirit of God who is Christ's Vice-gerent and comes to us in his name and room
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
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
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
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
destroy the usefulness of humane teachings Subordinata non pugnant the teachings of men are made effectual by the teachings of the Spirit and the Spirit in his teachings will use and honour the Ministry of man Thirdly But to speak positively the teachings of God are nothing else but that spiritual and heavenly light by which the Spirit of God shineth into the hearts of men to give the light of the knowledge of the glory of God in the face of Jesus Christ as the Apostle speaks 2 Cor. 4. 6. and though this be the proper work of the Spirit yet it is called the teachings of the Father because the Spirit who enlightens us is commissionated and sent by the Father so to do Joh. 14. 26. Now these teachings of the Spirit of God consist in two things viz. In his 1. Sanctifying impressions 2. Gracious assistances First In his Sanctifying impressions or regenerating works upon the soul by vertue whereof it receives marvellous light and insight in spiritual things and that not only as illumination is the first act of the spirit in our conversion Col. 3. 10. but as his whole work of sanctification is Illuminative and instructive to the converted soul 1 Joh. 2. 27. the anointing which you have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you the meaning is that Sanctification gives the soul experience of those Mysterious things which are contained in the Scriptures and that experienâ—… the most excellent key to unlock and open those deep Scripture Mysteries no knowledge is so distinct so clear so sweet as that which the heart communicates to the head Joh. 7. 17. if any man do his will he shall know the doctrine a man that never read the nature of love in books of Philosophy nor the transports and ecstasies thereof in History may yet truly describe and express it by the sensible motions of that passion in his own soul yea he that hath felt much better understands than he that hath only read or heard O what a light doth spiritual sense and experience cast upon a great part of the Scriptures for indeed sanctification is the very copy or transcript of the Word of God upon the heart of man Jer. 31. 33. I will write my Law in their heart so that the Scriptures and the experiences of believers by this means answer to each other as the lines and letters in the Press answer to the impressions made upon the paper or the figures in the wax to the engravings in the Seal When a Sanctified man reads David's Psalms or Pauls Epistles how is he surprised with wonder to find the very workings of his own heart so exactly decyphered and fully expressed there Oh saith he this is my very case these holy men speak what my very heart hath felt Secondly The Spirit of God teacheth us as by his sanctifying impressions so by his gracious assistances which he gives us pro re nata as our need requires Matth. 10. 19. it shall be given you in that same hour what ye shall speak Joh. 14. 26. he shall bring all things to your remembrance he assisteth both the understanding in due apprehensions of truth and the heart in the spiritual improvements of truth and so much briefly of the first particular Secondly In the next place we are to enquire what those special truths are which believers hear and learn of the father 2. when they come to Christ. And there are divers great and necessary truths wherein the Spirit enlightens men in that day I cannot say they are all taught every believer in the same degree and order but it is certain they are taught of God such lessons as these are which they never so understood before Lesson 1. First They are taught of God that there is abundantly more evil in their sinful natures and actions than ever they discerned or understood before the Spirit when he cometh shall convince the world of sin John 16. 8 9. Men have a general notion of sin before so had Paul when a Pharisee but how vastly different were his apprehensions of sin from all that ever he had in his natural state when God brought home the Commandment to his very heart There is a threefold knowledge of Sin viz. Traditional discursive and intuitive The First is in the more rude and illiterate multitude The Second in more rational and knowing men The Third is only found in those that are enlightned and taught of God and there is as great a difference betwixt this intuitive knowledge of sin whereby God makes a soul to discern the nature and evil of it in a spiritual light and the two former as there is betwixt the sight of a painted Lyon upon the wall and the sight of a living Lyon that meets us roaring in the way The intuitive sight of sin is another thing than men imagine it to be 't is such a sight as wounds a man to the very heart Acts 2. 37. for God doth not only shew a man this or that particular sin but in the day of conviction he sets all his sins in order before him Psal. 50. 21. yea the Lord shews him the sinfulness of his nature as well as practice Conviction diggs to the root shews and layes open that original corruption from whence the innumerable evils of the life do spring Jam. 1. 14 15. and which is yet more the Lord shews the man whom he is bringing to Christ the sinful and miserable state which he is in by reason of both Joh. 16. 9. and now all excuses pleas and defences of sin are gone he shews them how their iniquities have exceeded Job 36. 8 9. exceeded in number and in aggravation of sinfulness exceeding many and exceeding vile no such sinner in the world as I can such sins as mine be pardoned the greatness of God greatens my sin the holiness of God makes it beyond measure vile the goodness of God puts unconceivable weight into my guilt O can there be mercy with God for such a wretch as I if there be then there will not be a greater example of the riches of free grace in all the world than I am thus God teacheth the evil of sin Lesson 2. Secondly God teacheth the soul whom he is bringing to Christ what that wrath and misery is which hangs over it in the threatnings because of sin Scripture threatnings were formerly slighted now the soul trembles at them they once apprehended themselves safe enough Isa. 28. 15. Psal. 50. 21. they thought because they heard no more of their sins after the Commission of them that therefore they should never hear more that the effect had been as transient a thing as the act of sin was or if trouble must follow sin they should speed no worse than others the generality of the world being in the same case and beside they hoped to find God more merciful than sowre and precise preachers
prepared for application First The impossibility of coming to Christ without the teachings of the Father will appear from the power of sin which hath so strong an holdfast upon the hearts and affections of all unregenerate men that no humane arguments or perswasions whatsoever can divorce or separate them for First sin is connatural with the soul 't is born and bred with a man Psal. 51. 5. Isa. 48. 8. It is as natural for fallen man to sin as it is to breath Secondly The power of sin hath been strengthening it self from the beginning by a long continued Custom which gives it the force of a second nature and makes regeneration and mortification naturally impossible Jer. 15. 23. Can the Aethiopian change his skin or the Leopard his spots Then may he also do good that is accustomed to do evil Thirdly Sin is the delight of the sinner it is a sport to a fool to do mischief Prov. 10. 23. Carnal men have no other pleasure in this world but what arises from their Lusts to cut off their corruptions by mortification were at once to deprive them of all the pleasure of their lives Fourthly sin being connatural customary and delightful doth therefore bewitch their affections and inchant their hearts to that degree of madness and fascination that they rather choose damnation by God than separation from sin their hearts are fully set in them to do evil Eccles. 8. 11. they rush into sin as the horse rusheth into the battle Jer. 8. 6. And now what think you can separate a man from his beloved Lust except the powerful and effectual teachings of God Nothing but a light from heaven can rectifie and reduce the inchanted mind no power but that of God can change and alter the sinful bent and inclination of the will 't is a task above all Creature power Secondly The impossibility of coming to Christ without the Fathers teachings evidently appears from the indisposedness of man the subject of this change the natural man receives not the things which are of God 1 Cor. 2. 14. Three things must be wrought upon man before ever he can come to Christ his blind understanding must be enlightned his hard and rocky heart must be broken and melted his stiff fixed and obstinate will must be conquered and subdued but all these are the effects of a supernatural power The illumination of the mind is the peculiar work of God 2. Cor. 4. 6. Rev. 3. 17. Eph. 5. 8. The breaking and melting of the heart is the Lords own work 't is he that giveth repentance Acts 5. 31. 'T is the Lord that takes away the heart of stone and giveth an heart of flesh Ezek. 36. 26. 't is he that poureth out the spirit of contrition upon man Zech. 12. 10. The changing of the natural bent and inclination of the will is the Lords sole prerogative Phil. 2. 13. all these things are effectually done in the soul of man when God teacheth it and never till then Thirdly The nature of faith by which we come to Christ plainly shows the impossibility of coming without the Fathers teaching Everything in faith is supernatural the implantation of the habit of faith is so Eph. 2. 8. 't is not of our selves but the gift of God 't is not an habit acquired by industry but infused by grace Phil. 1. 29. The light of faith by which spiritual things are discerned is supernatural Heb. 11. 1. 27. It seeth things that are invisible The adventures of faith are supernatural for against hope a man believeth in hope giving glory to God Rom. 4. 18. By faith a man goeth unto Christ against all the dictates and discouragements of natural sense and reason The self-denyal of faith is supernatural the cutting off of the right hand and plucking out of right eye sins must needs be so Matth. 5. 29. The Victories and conquests of faith do all speak it to be supernatural it overcomes the strongest oppositions from without Heb. 11. 33 34. it subdueth and purgeth the most obstinate and deep rooted corruptions within Acts 15. 9. it overcometh all the blandishments and charming allurements of the bewitching world 1 Joh. 5. 4. all which considered how evident is the conclusion that none can come to Christ without the Fathers teachings The uses follow 1. Use for Information Use 1. Inference 1. How notoriously false and absurdis that doctrin which asserteth the possibility of believing without the efficacy of supernatural grace Inference 1. The desire of self-sufficiency was the ruin of Adam and the conceit of self-sufficiency is the ruin of multitudes of his posterity This doctrine is not only contradictory to the current stream of Scripture Phil. 2. 13. 1 Joh. 1. 13. with many other Scriptures but it is also contradictory to the common sense and experience of believers yet the pride of nature will strive to maintain what Scripture and experience plainly contradict and overthrow Infer 2. Hence we may also inform our selves how it cometh to pass that many rational wise and learned men miss Christ whilst Inference 2. mean time the simple and illiterate even babes in natural knowledge obtain interest in him and salvation by him The reason hereof is plainly given us by Christ in Mat. 13. 11. To you it is given to know the mysteries of the Kingdom of heaven but to them it is not given 't is the droppings and dews of divine teaching upon one and not upon another that dryeth up the green tree and maketh the dry tree to flourish Many natural men have very fine brains searching wits solid judgements nimble fancies tenacious memories they can search out the mysteries of nature solve the Phaenomena satisfie the enquiries of the most curious they can measure the earth discover the motions of the heavens but after all take up their place in Hell When in the mean time the Statutes of the Lord by the help of his teachings make wise the simple Psal. 19. 17. 'T is no matter how dull and incapable the Scholar be if God undertake to be the teacher I remember Austin speaks of one who was commonly reputed a fool and yet he could not but judge him to be truly godly and that by two signs of grace which appeared in him one was his seriousness when he heard any discourses of Christ the other was his indignation manifested against sin it was truly said by those two Cardinals who riding to the Council of Constance overheard a poor shepherd in the fields with tears bewailing his sin surgunt indocti rapient coelum the unlearned will rise and take heaven whilest we with all our learning shall descend into Hell Infer 3. This also informs us of the true reason of the strange and various successes of the Gospel upon the souls of men here we see why Inference 3. the ministry of one man becomes fruitful and anothers barren Yea why the labours of the same man prosper exceedingly at one time and not at
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.
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
person and real participation of his benefits now this is the question to be determined the matter to be tryed than which nothing can be more solemn and important in the whole world Secondly The rule by which this great question may be 2. determined viz. The new Creation if any man be in Christ he is a new Creature by this rule all the titles and claims made to Christ in the professing world are to be examined if any man be he what he will high or low great or small learned or illiterate young or old if he pretend interest in Christ this is the standard by which he must be tryed if he be in Christ he is a new Creature and if he be not a new Creature he is not in Christ let his endowments gifts confidence and reputation be what it will be a new Creature not new Physically he is the same person he was but a new Creature that is a creature renewed by gracious principles newly infused into him from above which sway him and guide him in another manner and to another end than ever he acted before and these gracious principles not being educed out of any thing which was preexistent in man but infused de novo from above are therefore called in this place a new Creature this is the rule by which our claim to Christ must be determined Thirdly This general rule is here more particularly explained 3. old things are passed away behold all things are become new he satisfies not himself to lay down this rule concisely or express it in general terms by telling us the man in Christ must be a new Creature but more particularly he shews us what this new creature is and what the parts thereof are viz. Both the 1. Privative part old things are passed away 2. Positive part thereof all things are become new By old things he means all those carnal principles self ends fleshly lusts belonging to the carnal state or the old man all these are passed away not simply and perfectly but only in Non simpliciter perfectè sed partim re partim spe Estius in loc part at present and wholly in hope and expectation hereafter So much briefly of the privative part of the new Creature old things are passed away a word or two must be spoken of the positive part all things are become new He means not that the old faculties of the soul are abolished and new ones created in their room but as our bodies may be said to be new bodies by reason of their new endowments and qualities super-induced and bestowed upon them in their resurrection so our souls are now renewed by the infusion of new gracious principles into them in the work of regeneration These two parts viz. the privative part the passing away of old things and the positive part the renewing of all things do betwixt them comprize the whole nature of sanctification which in other Scriptures is expressed by equivalent phrases sometimes by putting off the old and putting on the new man Eph. 4. 24. sometimes by dying unto sin and living unto righteousness Rom. 6. 11. which is the self-same thing the Apostle here intends by the passing away of old things and making all things new and because this is the most excellent glorious and admirable work of the spirit which is or can be wrought upon man in this world therefore the Apostle asserts it with an Ecce a note of special remarque and observation behold all things are become new q. d. behold and admire this surprizing marvellous change which God hath made upon men they are come out of darkness into his marvellous light 1 Pet. 2. 9. out of the old as it were into a new world behold all things are become new Hence Note DOCT. That Gods creating of a new supernatural work of grace in the Doct. soul of any man is that mans sure and infallible evidence of a saving interest in Jesus Christ. Suitable hereunto are those words of the Apostle Eph. 4. 20 21 22 23 24. But ye have not so learned Christ if so be that ye have heard him and have been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to deceitful lusts and be renewed in the spirit of your mind and that ye put on the new man which after God is created in righteousness and true holiness where we have in other words of the same importance the very self-same description of the man that is in Christ which the Aposte gives us in this Text. Now for the opening and stating of this point it will be necessary that I shew you 1. Why the regenerating work of the Spirit is called a new Creation 2. In what respects every soul that is in Christ is renewed or made a new Creature 3. What are the remarkable properties and qualities of this new Creature 4. The necessity of this new Creation to all that are in Christ. 5. How this new Creation evidences our interest in Christ. 6. And then Apply the whole in the proper uses of it First Why the regenerating work of the spirit is called a 1. new Creation this must be our first enquiry and doubtless the reason of this appellation is the Analogy proportion and similitude which is found betwixt the work of regeneration and Gods work in the first Creation and their agreement and proportion will be found in the following particulars First The same Almighty Author who created the world createth also this work of grace in the soul of man 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ the same powerful word which created the natural createth also the spiritual light it is equally absurd for any man to say I make my self Minus el te fecisse hominem quam sanctum to repent or to believe as it is to say I made my self to exist and be Secondly The first thing that God created in the natural world was light Gen. 1. 3. and the first thing which God createth in the new Creation is the light of spiritual knowledge Col. 3. 10. And have put on the new man which is renewed in knowledge after the image of him that Created him Thirdly Creation is out of nothing it requires no pre-existent matter it doth not bring one thing out of another but something out of nothing it gives a being to that which before had no being So it is also in the new Creation 1 Pet. 2. 9 10. who hath called you out of darkness into his marvellous light which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy the work of grace is not educed out of the power and principles of
nature but is a pure work of creation The heathen Philosophers could neither understand nor acknowledge the creation of the world because that notion was repugnant to this maxime of reason ex nihilo nihil fit out of nothing nothing can be made thus did they insanire cum ratione befool themselves with their own reasonings and after the same manner some great pretenders to reason among us voting it an absurdity to affirm that the work of grace is not virtually and potentially contained in nature the new Creation in the old Fourthly It was the vertue and efficacy of the spirit of God which gave the natural world its being by Creation Gen. 1. 2. the spirit of God moved upon the face of the waters it hovered over the chaos as the wings of a bird do over her eggs as the same word is rendred Deut. 32. 11. cherishing as it were by incubation that rude mass by a secret quickening influence by which it drew all the Creatures into their several forms and particular natures So it is in the new Creation a quickning influence must come from the spirit of God or else the new creature can never be formed in us Joh. 3. 8. So is every one that is born of the Spirit and ver 6. that which is born of the spirit is spirit Fifthly The word of God was the instrument of the first creation Psal. 33. 6 9. By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth for he spake and it was done he commanded and it stood fast the word of God is also the instrument of the new Creation or work of Grace in man 1 Pet. 1. 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever So James 1. 18. Of his own will beg at he us with the word of truth of his own will that was the impulsive cause with the word of truth that is the instrumental cause great respect and honour love and delight is due to the word upon this account that it is the instrument of our regeneration or new Creation Sixthly The same power which created the world still under-props and supports it in its being the world owes its conservation as well as its existence to the power of God without which it could not subsist one moment Just so it is with the new Creation which entirely depends upon the preserving power which first formed it Jude ver 1. Preserved in Christ Jesus and 1 Pet. 1. 5. Who were kept by the power of God through faith unto salvation as in a natural way we live move and have our being in God Acts 17. 28. so in a spiritual way we continue believing repenting loving and delighting in God without whose continued influence upon our souls we could do neither Seventhly In a word God surveyed the first Creation with complacence and great delight he beheld the work of his hands and approved them as very good Gen. 1. 31. so is it also in the second creation nothing pleaseth and delights God more than the works of grace in the souls of his people it is not any outward priviledge of nature or gift of Providence which commends any man to God circumcision is nothing and uncircumcision is nothing but a new creature Gal. 6. 15. And thus you see upon what grounds the work of regeneration in man is stiled a new Creature which was the first thing to be opened Secondly Next we must enquire in what respects every soul that is in Christ is renewed or made a new Creature 2. and here we shall find a threefold renovation of every man that is in Christ viz. He is renewed 1. In his state and Condition 2. In his frame and Constitution 3. In his practice and Conversation First He is renewed in his state and condition for he passeth from death to life in his Justification 1 Joh. 3. 14. he was condemned by the Law he is now Justified freely by grace through the redemption which is in Christ he was under the curse of the first Covenant he is under the blessing of the new Covenant he was afar off but is now made nigh unto God an alien a stranger once now of the houshold of God Eph. 2. 12 13. O blessed change from a sad to a sweet and comfortable condition There is therefore now no condemnation to them which are in Christ Jesus Rom. 8. 1. Secondly Every man in Christ is renewed in his frame and constitution all the faculties and affections of his soul are renewed by regeneration his understanding was dark but now is light in the Lord Eph. 5. 8. his conscience was dead and secure or full of guilt and horrour but is now become tender watchful and full of peace Heb. 9. 14. his will was rebellious stubborn and inflexible but is now made obedient and complying with the will of God Psal. 110. 2. his desires did once pant and spend themselves in the pursuit of vanities now they are set upon God Isa. 26. 8. his Love did fondly dote upon ensnaring earthly objects now it is swallowed up in the infinite excellencies of God and Christ Psal. 119. 97. his joy was once in trifles and things of nought now his rejoycing is in Christ Jesus Phil. 3. 3. his fears once were versant about noxious creatures now God is the object of the fear of reverence Act. 9. 31. and sin the object of the fear of caution 2 Cor. 7. 11. his hopes and expectations were only from the world present but now from that to come Heb. 6. 19. Thus the soul in its faculties and affections is renewed which being done the members and senses of the body must needs be destinated and imployed by it in new services no more to be the weapons of unrighteousness but instruments of service to Jesus Christ Rom. 6. 19. and thus all that are in Christ are renewed in their frame and constitution Thirdly The man in Christ is renewed in his practice and Conversation the manner of operation alwayes follows the nature of beings now the regenerate not being what they were cannot walk and act as once they did Eph. 2. 1 2 3. And you hath he quickned who were once dead in trespasses and sins wherein ye walked according to the course of this world c. they were carryed away like water by the strength of the tyde by the influence of their own corrupt natures and the customes and examples of the world but the case is now altered So in 1 Cor. 6. 11. the Apostle shews believers their old companions in sin and tells them such were some of you but ye are washed but ye are sanctified c. q. d. the world is now well altered with you thanks be to the grace of God for it This wonderful change of practice which is so universal and remarkable in all the regenerate and immediately consequent to their conversion sets
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.
and the soul in which it is may draw very sad conclusions about the issue and event concluding its life not only to be hazarded but quite extinguished Psal. 51. 10 11 12. but though it be ready to dye God wonderfully preserves it from death it hath as well its reviving as its fainting seasons and thus you see what are the lovely and eximious properties of the new creature In the next place Fourthly We will demonstrate the necessity of this new creation to all that are in Christ and by him expect to attain 4. salvation and the necessity of the new creature will appear divers ways First From the positive and express will of God revealed in Scripture touching this matter search the Scriptures and you shall find God hath laid the whole stress and weight of your eternal happiness by Jesus Christ upon this work of the spirit in your souls So our Saviour tells Nicodemus John 3. 5. Verily verily I say unto thee except a man be born of water and of the spirit he cannot enter into the Kingdom of God agreeable whereunto are those words of the Apostle Heb. 12. 14. Without holiness no man shall see the Lord. And whereas some may think that their birth right priviledges injoyment of Ordinances and profession of Religion may commend them to Gods acceptance without this new creation he shews them how fond and ungrounded all such hopes are Gal. 6. 15. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature Christ and Heaven are the gifts of God and he is at liberty to bestow them upon what terms and conditions he pleaseth and this is the way the only way and stated method in which he will bring men by Christ unto glory men may raze out the impressions of these things from their own hearts but they can never alter the setled course and method of Salvation either we must be new creatures as the precepts of the word command us or lost and damned creatures as the threatnings of the word plainly tell us Secondly This new Creation is the inchoative part of that great Salvation which we expect through Christ and therefore without this all hopes and expectations of Salvation must vanish Salvation and renovation are inseparably connected Our glory in Heaven if we rightly understand its nature consisteth in two things namely our assimilation to God and our fruition of God and both these take their beginning and rise from our renovation in this world here we begin to be changed into his Image in some degree 2 Cor. 3. 18. for the new man is created after God as was opened above In the work of grace God is said to begin that good work which is to be finished or consummated in the day of Christ Phil. 1. 6. Now nothing can be more irrational than to imagine that ever that design or work should be finished and perfected which never had a beginning Thirdly So necessary is the new creation to all that expect salvation by Christ that without this Heaven would be no Heaven and the glory thereof no glory to us by reason of the unsuitableness and aversation of our carnal minds thereunto the carnal mind is enmity against God Rom. 8. 7. and enmity is exclusive of all complacency and delight there is a necessity of a suitable and agreeable frame of heart to God in order to that complacential rest of our souls in him and this agreeable temper is wrought by our new creation 2 Cor. 5. 5. He that hath wrought us for the self-same thing is God renovation you see is the working or moulding of a mans spirit into an agreeable temper or as it is in Col. 1. 12. the making of us meet for the inheritance of the Saints in light From all which it follows that seeing there can be no complacence or delight in God without suitableness and conformity to him as is plain from 1 Joh. 3. 2. as well as from the reason and nature of the thing it self either God must become like us suitable to our sinful corrupt and vain hearts which were but a rude blasphemy once to imagine or else we must be made agreeable and suitable to God which is the very thing I am now proving the necessity of Fourthly There is an absolute necessity of the new creature to all that expect interest in Christ and the glory to come since all the characters marks and signs of such an interest are constantly taken from the new creature wrought in us Look over all the marks and signs of interest in Christ or salvation by him which are dispersed through the Scriptures and you shall still find purity of heart Matth. 5. 8. holiness both in principle and practice Heb. 12. 14. mortification of sin Rom. 8. 13. longing for Christs appearance 2 Tim. 4. 8. with multitudes more of the same nature to be constantly made the marks and signs of our salvation by Christ. So that either we must have a new Bible or a new Heart for if these Scriptures be the true and faithful words of God no unrenewed creature can see his face which was the fourth thing to be opened Fifthly The last thing to be opened is how the new creation is an infallible proof and evidence of the souls interest 5. in Christ and this will appear divers ways First Where all the saving graces of the spirit are there interest in Christ must needs be certain and where the new creature is there all the saving graces of the spirit are for what is the new creature but the frame or Systeme of all special saving graces it is not this or that particular grace as faith or hope or love to God which constitutes the new creature for these are but as so many particular limbs or branches of it but the new creature is comprehensive of all the graces of the Spirit Gal. 5. 22 23. The fruit of the Spirit is love peace joy long-suffering gentleness goodness faith meekness temperance c. any one of the saving special graces of the Spirit gives proof of our interest in Christ how much more then the new creature which is the complex frame or Systeme of all the graces together Secondly To conclude where all the causes of an interest in Christ are found and all the effects and fruits of an interest in Christ do appear there undoubtedly a real interest in Christ is found but where-ever you find a new creature you find all the causes and all the effects of an interest in Christ for there you shall find First The impulsive cause viz. the electing love of God from which the new creature is inseparable 1 Pet. 1. 2. with the new creature also the meritorious efficient and final causes of interest in Christ and union with him are ever found Eph. 2. 10. Eph. 1. 4 5 6. Secondly All the effects and fruits of interest in Christ are found with the new creature there are all the fruits
of obedience for we are created in Christ Jesus unto good works Eph. 2. 10. Rom. 7. 4. there is true spiritual opposition to sin 1 Joh. 5. 18. He that is begotten of God keepeth himself and that wicked one toucheth him not there is love to the people of God 1 Joh. 4. 7. every one that loveth is born of God there is a conscientious respect to the duties of both Tables for the new creature is created after God in righteousness and true holiness Eph. 4. 24. there is perseverance in the ways of God to the very end and victory over all temptations for whosoever is born of God overcometh the world 1 Joh. 5. 4. It were easie to run over all other particular fruits of our union with Christ and shew you every one of them in the new creature And thus much of the Doctrinal part of this point The Twenty sixth SERMON Sermon 26. 2 COR. 5. 17. Text. Therefore if any man be in Christ he is a New Creature old things are passed away behold all things are become new AFter the explication of the sense of this Scripture we observed DOCT. That Gods creating of a new supernatural work of grace in the soul of any man is that mans sure and infallible evidence of a Doct. saving interest in Jesus Christ. You have heard why the regenerating work of the Spirit is called a new creation in what respect every soul in Christ is renewed what the eximious properties of this new creature are the indispensibleness and necessity thereof hath been also proved and how it evidences our interest in Christ was cleared in the doctrinal part which we now come to improve in the several Uses serving for our 1. Information 2. Conviction 3. Examination 4. Exhortation 5. Consolation 1st Use for Information Is the new Creature the sure and infallible evidence of our Use 1. saving interest in Christ from hence then we are informed Inference 1. How miserable and deplorable an estate all unrenewed souls are in who can lay no claim to Christ during that state and Inference 1. therefore are under an impossibility of salvation O Reader if this be the state of thy soul better had it been for thee not to have been Gods natural workmanship as a man except thou be his spiritual workmanship also as a new man I know the Schoolmen determine otherwise and say that damnation is rather to be chosen than an annihilation a miserable being is better than no being and it is very true with respect to the glory of God whose justice shall triumph for ever in the damnation of the unregenerate but with respect to us 't is much better never to have been his creatures in the way of generation than not to be his new creatures in the way of regeneration So Christ speaks of Judas that Son of perdition Mark 14. 21. Good had it been for that man if he had never been born for what is a being without the comfort of it What is life without the joy and pleasure of life A damned being is a being without comfort no glimps of light shines into that darkness they shall indeed see and understand the felicity light and joy of the Saints in glory but not partake in the least measure of the comfort Lukâ—… 13. 28. They shall see Abraham and Isaac and Jacob in the Kingdom of God but they themselves shut out such a sight is so far from giving any comfort that it will be the aggravation and increase of torment O 't is better to have no being at all than to have a being only to capacitate a man for misery to desire death while death flies from him Rev. 4. 6. The opinion of the Schoolmen will never pass for sound doctrine among the damned think on it Reader and lay it to thine heart better thou hadst dyed from the womb better the knees had prevented thee and the breasts which thou hast sucked than that thou shouldst live and dye a stranger to the new birth or that thy Mother should bring thee forth only to encrease and fill up the number of the damned Inference 2. And on the contrary we may hence learn what cause regenerate Inference 2. souls have to bless God for the day wherein they were born O what a priviledged state doth the new birth bring men into 'T is possible for the present they understand it not for many Believers are like a great Heir lying in the Cradle that knows not to what an estate and honour he is born Nevertheless on the same day wherein we become new creatures by regeneration we have a firm title and solid claim to all the priviledges of the Sons of God Joh. 1. 12 13. God becomes our Father by a treble title not only the Father of our beings by nature which was all the relation we had to him before but our Father by Adoption and by Regeneration which is a much sweeter and more comfortable relation In that day the Image of God is restored Eph. 4. 24. this is both the health and beauty of the soul. In that day we are begotten again to a lively hope 1 Pet. 1. 3. a hope more worth than ten thousand worlds in the troubles of life and in the straits of death this is a creature which lives for ever and will make thy life happy for ever Some have kept their birth-day as a festival a day of rejoycing but none have more cause to rejoice that ever they were born than those that are new born Inference 3. Learn from hence that the work of grace is wholly supernatural Inference 3. 't is a creation and creation work is above the power of the creature no power but that which gave being to the world can give a being to the new creature almighty power goes forth to give being to the new creature this creature is not born of flesh or of blood nor of the will of man but of God Joh. 1. 13. the nature of this new creature speaks its original to be above the power of nature the very notion of a new creation spoils the proud boasts of the great asserters of the power and ability of the will of man When God therefore puts the question who maketh thee to differ and what hast thou that thou hast not received Let thy soul Reader answer it with all humility and thankfulness 't is thou Lord thou only that madest me to differ from another and what I have received I have received from thy free grace Inference 4. If the work of grace be a new creation let not the parents and friends of the unregenerate utterly despair of the conversion of their Inference 4. relations how great soever their present discouragements are if it had been possible for a man to have seen the rude and indigested Chaos before the Spirit of God moved upon it would he not have said can such a beautiful order of beings such a pleasant variety
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
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
furious beasts of prey Tantaene animis coelestibus ira O how repugnant are these practices non secus ac Cum duo conversis inimica in praelia tauri Frontibus 〈◊〉 with the study of mortification which is the great study and endeavour of all that be in Christ They that are Christs have crucified the flesh with the affections and lusts So much for the order of the words the words themselves are a proposition wherein we have to consider both The 1. Subject 2. Predicate First The Subject of the proposition they that are Christs 1. viz. true Christians real members of Christ such as truly Vere Christiani qui ad Christum pertinent qui se ei dedâ—… regendâ—…s Pol. Synopsis belong to Christ such as have given themselves up to be governed by him and are indeed acted by his Spirit such all such persons for the indefinite is equipollent to a universal all such and none but such Secondly The predicate theâ—…â—…ve crucified the flesh with the affections and lusts by flesh 〈◊〉 are here to understand carnal 2. concupiscence the workings and motions of corrupt nature and by the affections we are to understand not the natural but the inordinate affections for Christ doth not abolish and destroy but correct and regulate the affections of those that are in him and by crucifying the flesh we are not to understand the total extinction or perfect subduing of corrupt nature but only the deposing of corruption from its regency and dominion in the soul its dominion is taken away though its life be prolonged for a season but yet as death surely though slowly follows crucifixion the life of crucified persons gradually departing from them with their blood so it is just so in the mortification of sin and therefore what the Apostle in this place calls crucifying he calls in Rom. 8. 13. mortifying if ye through the Spirit do mortifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye put to death the deeds of the body but he chooses in this place to call it crucifying to shew not only the conformity there is betwixt the death of Christ and the death of sin in respect of shame pain and lingring slowness but to denote also the principle means and instrument of mortification viz. the death or cross of Jesus Christ in the vertue whereof believers do mortifie the corruptions of their flesh the great arguments and perswasives to mortification being drawn from the sufferings of Christ for sin In a word he doth not say they that believe Christ was crucified for sin are Christs but they and they only are his who feel as well as profess the power and efficacie of the sufferings of Christ in the mortification and subduing of their lusts and sinful affections And so much briefly of the parts and sense of the words The Observation followeth DOCT. That a saving interest in Christ may be regularly and strongly inferred and concluded from the mortification of the flesh with Doct. its affections and lusts This point is fully confirmed by those words of the Apostle Rom. 6. 5 6 7 8. 〈◊〉 if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin now if we be dead with Christ we believe that we shall also live with him Mark the force of the Apostles reasoning if we have been planted into the likeness of his death viz. by the mortification of sin which resembles or hath a likeness to the kind and manner of Christs death as was noted above then we shall be also in the likeness of his resurrection and why so but because this mortification of sin is an undoubted evidence of the union of such a soul with Christ which is the very ground-work and principle of that blessed and glorious resurrection and therefore he saith vers 11. Reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord q. d. reason thus with your selves these mortifying influences of the death of Christ are unquestionable presages of your future blessedness God never taking this course with any but those who are in Christ and are designed to be glorified with him the death of your sin is as evidential as any thing in the world can be of your spiritual life for the present and of your eternal life with God hereafter Mortification is the fruit and evidence of your union and that union is the firm ground-work and certain pledge of your glorification and so you ought to reckon or reason the case with your selves as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies Now for the stating and explicating of this point I shall in the doctrinal part labour to open and confirm these five things 1. What the mortification or crucifixion of sin imports 2. Why this work of the Spirit is expressed by crucifying 3. Why all that are in Christ must be so crucified or mortified unto sin 4. What is the true evangelical principle of mortification 5. How the mortification of sin evinces our interest in Christ. And then apply the whole First What the mortification or crucifixion of sin imports 1. And for clearness sake I shall speak to it both negatively and positively shewing you what is not intended and what is principally aimed at by the Spirit of God in this expression First The crucifying of the flesh doth not imply the total abolition of sin in Believers or the destruction of its very Neg. 1. Mortificari carnem non est eam ita perimi ut aut prorsus non sit aut nulla prava in homine desideria commoveat quod in corpore mortis bujus non contingit c. Estius in loc being and existence in them for the present sanctified souls so put off their corruptions with their bodies at death this will be the effect of our future glorification not of our present sanctification it doth exist in the most mortified Believer in the world Rom. 7. 17. it still acteth and lusteth in the regenerate soul Gal. 5. 17. yea notwithstanding its crucifixion in Believers it still may in respect of single acts surprize and captivate them Psal. 65. 3. Rom. 7. 23. This therefore is not the intention of the spirit of God in this expression Secondly Nor doth the crucifixion of sin consist in the suppression of the external acts of sin only for sin may reign over the souls of men whilst it doth not break forth into their lives in gross and open actions 2 Pet. 2. 20. Mat. 12. 43. Morality in the Heathens as Tertullian well observes did abscondere sed non abscindere vitia hide them when it could not kill them many a man shews a white and fair hand who yet hath a very foul and black
heart Thirdly The crucifixion of the flesh doth not consist in the cessation of the external acts of sin for in that respect the lusts of men may dye of their own accord even a kind of natural death The members of the body are the weapons of unrighteousness as the Apostle calls them age or sickness may so blunt or break those weapons that the soul cannot use them to such sinful purposes and services as it was wont to do in the vigorous and healthful season of life not that there is less sin in the heart but because there is less strength and activity in the body Just as it is with an old Soldier who hath as much skill policy and delight as ever in military actions but age and hard services have so infeebled him that he can no longer follow the camp Fourthly The crucifixion of sin doth not consist in the fevere castigations of the body and penancing it by stripes fasting and tiresome pilgrimages This may pass for mortification among Papists but never was any lust of the flesh destroyed by this rigour Christians indeed are bound not to indulge and pamper the body which is the instrument of sin nor yet must we think that the spiritual corruptions of the soul â—…eel those stripes which are inflicted upon the body see Col. 2. 23. 't is not the vanity of superstition but the power of true religion which crucifies and destroys corruption 't is faith in Christs blood not the spilling of our own blood which gives sin the mortal wound Secondly But if you enquire what then is implied in the Posit 2. mortification or crucifixion of sin and wherein it doth consist I answer First It necessarily implies the souls implantation into Christ and union with him without which it is impossible Errant in ipsa natura mortificationis Christianae nam corporis afflictionem injuriam reputant pro vera mortificatione cum illa non ad carnem praecipue aut inferiorem animae partem sed ad mentem voluntatem maximè pertineat Davenant in Coloss. 256. that any one corruption should be mortified they that are Christs have crucified the flesh the attempts and endeavors of all others are vain and ineffectual when we were in the flesh saith the Apostle the motions of sin which were by the Law did work in our members to bring forth fruit unto death Rom. 5. 7. sin was then in its full dominion no abstinence rigour or outward severity no purposes promises or solemn vows could mortifie or destroy it there must be an implantation into Christ before there can be any effectual crucifixion of sin what Believer almost hath not in the days of his first convictions tryed all external methods and means of mortifying sin and found it in experience to be to as little purpose as the binding of Sampson with green Wit hs or Cords But when he hath once come to act faith upon the death of Christ then the design of mortification hath prospered and succeeded to good purpose Secondly Mortification of sin implies the agency of the spirit of God in that work without whose assistances and aids all our endeavours must needs be fruitless of this work we may say as it was said in another case Zech. 4. 6. not by might noâ—… by power but by my spirit saith the Lord. When the Apostle therefore would shew by what hand this work of mortification is performed he thus expresseth it Rom. 8. 13. if ye through the spirit do mortifie the deeds of the body ye shall live the duty is ours but the power whereby we perform it is Gods the spirit is the only successful Combatant against the lusts that war in our members Gal. 5. 17. 't is true this excludes not but implies our endeavours for it is we through the spirit that mortifie the deeds of the body but yet all our endeavours without the Spirits aid and influence avail nothing Thirdly The crucifixion of sin necessarily implies the subversion of its dominion in the soul a mortified sin cannot be a reigning sin Rom. 6. 12 13 14. Two things constitute the dominion of sin viz. the fulness of its power and the souls subjection tâ—… it As to the fulness of its power that rises from the suitableness it hath and pleasure it gives to the corrupt heart of man it seems to be as necessary as the right hand as useful and pleasant as the right eye Mat. 5. 29. but the mortified heart is dead to all pleasures and profits of sin it hath no delight or pleasure in it it becomes its burthen and daily complaint Mortification presupposes the illumination of the mind and conviction of the conscience by reason whereof sin cannot deceive and blind the mind or bewitch and ensnare the will and affections as it was wont to do and consequently its dominion over the soul is destroyed and lost Fourthly The crucifying of the flesh implies a gradual weakning of the power of sin in the soul. The death of the Cross was a slow and lingering death and the crucified person grew weaker and weaker every hour so it is in the mortification of sin the soul is still cleansing it self from all filthiness of the flesh and spirit and perfecting holiness in the fear of God 2 Cor. 7. 1. And as the body of sin is weakned more and more so the inward man or the new creature is renewed day by day 2 Cor. 4. 16. for sanctification is a progressive work of the spirit and as holiness increases and roots it self deeper and deeper in the soul so the power and interest of sin proportionably abates and sinks lower and lower until at length it be swallowed up in victory Fifthly The crucifying of the flesh notes to us the Believers designed application of all spiritual means and sanctified instruments for the destruction of it there is nothing in this world which a gracious heart more vehemently desires and longs for than the death of sin and perfect deliverance from it Rom. 7. 2â—… the sincerity of which desires doth accordingly manifest it self in the daily application of all Gods remedies such are daily watching against the occasions of sin Job 31. 1. I have made a Covenant with mine eyes more than ordinary vigilancy over their special or proper sin Psal. 18. 23. I kept my self from mine iniquity earnest cries to Heaven for preventing grace Psal. 19. 13. keep back thy Servant also from presumptuous sins let them not have dominion over me deep humbling of soul for sins past which is an excellent preventive unto future sins 2 Cor. 2. 11. in that he sorrowed after a Godly sort what carefulness it wrought care to give no furtherance or advantage to the design of sin by making provision for the flesh to fulfill the Lusts thereof as others do Rom. 13. 13 14. willingness to bear the due reproofs of sin Psal. 141. 5. Let the righteous smite me it shall be a kindness these and such like means of
mortification regenerate souls are daily using and applying in order to the death of sin And so much of the first particular what the mortification of sin or Crucifying of the flesh implies Secondly In the next place we shall examine the reasons 2. why this work of the spirit is expressed under that Trope or figurative expression of Crucifying the flesh Now the ground and reason of the use of this expression is the resemblance which the mortification of sin bears unto the death of the cross and this appears in five particulars First The death of the cross was a painful death and the mortification of sin is very painful work Matth. 25. 29. 't is the cutting off our right hands and plucking out our right eyes it will cost many thousand tears and groans prayers and strong cries to heaven before one sin will be mortified Upon the account of the difficulty of this work and mainly upon this account the Scripture saith narrow is the way and strait is the gate that leadeth unto life and few there be that find it Matth. 7. 14. and that the righteous themselves are scarcely saved Secondly The death of the cross was universally painful every member every sense every sinew every nerve was the seat and subject of tormenting pain So is it in the mortification of sin 't is not this or that particular member or act but the whole body of sin that is to be destroyed Rom. 6. 6. and accordingly the conflict is in every faculty of the soul for the Spirit of God by whose hand sin is mortified doth not combat with this or that particular Lust only but with sin as sin and for that reason with every sin in every faculty of the soul. So that there are conflicts and anguish in every part Thirdly The death of the cross was a slow and lingering death denying unto them that suffered it the favour of a quick dispatch Just so it is in the death of sin though the Spirit of God be mortifying it day by day yet this is a truth Mortificatio peccati non fit uno momento sed opus est lucta assiduâ pâ—…ccatum languescit ab initio mortificationis nostrae in progressu tabescit ad extremum i. e. in ipsa morte nostra abolebitur Origen in Epist. ad Rom. sealed by the sad experience of all believers in the world that sin is long a dying and if we ask a reason of this dispensation of God among others this seems to be one corruptions in believers like the Canaanites in the Land of Israel are left to prove and to exercise the people of God to keep us watching and praying mourning and believing yea wondering and admiring at the riches of pardoning and preserving mercy all our dayes Fourthly The death of the Cross was a very opprobrious and shameful death they that dyed upon the cross were loaded with ignominy the crimes for which they dyed were exposed to the publick view after this manner dyeth sin a very shameful and ignominious death Every true believer draws up a charge against it in every prayer aggravates and condemns it in every confession bewailes the evil of it with multitudes of tears and groans making sin as vile and odious as they can find words to express it though not so vile as it is in its own nature O my God saith Ezra I am ashamed and even blush to look up unto thee Ezra 9. 6. So Daniel in his confession Dan. 9. 7. O Lord righteousness belongeth unto thee but unto us confusion of faces as at this day Nor can it grieve any believer in the world to accuse condemn and shame himself for sin whilest he remembers and considers that all that shame and confusion of face which he takes to himself goes to the vindication glory and honour of his God as David was content to be more vile still for God so it pleaseth the heart of a Christian to magnifie and advance the name and glory of God by exposing his own shame in humble and broken hearted confessions of sin Fifthly In a word the death of the Cross was not a natural but a violent death such also is the death of sin sin dyes not of its own accord as nature dyeth in old men in whom the Balsamum radicale or radical moisture is consumed for if the Spirit of God did not kill it it would live to eternity in the souls of men 't is not the everlasting burnings and all the wrath of God which lies upon the damned for ever that can destroy sin Sin like a Salamander can live to eternity in the fire of Gods wrath so that either it must dye a violent death by the hand of the Spirit or never dyeth at all And thus you see why the mortification of sin is Tropically expressed by the crucifying of the flesh 3. Thirdly Why all that are in Christ must be so crucified or mortified unto sin and the necessity of this will appear divers ways First From the inconsistency and contrariety that there is betwixt Christ and unmortified lust Gal. 5. 17. these are contrary the one to the other There is a threefold inconsistency betwixt Christ and such corruptions they are not only contrary to the holiness of Christ 1 John 3. 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him i. e. whosoever is thus ingulphed and plunged into the lust of the flesh can have no communion with the pure and holy Christ but there is also an inconsistency betwixt such sin and the honour of Christ 2 Tim. 2. 19. Let every one that nameth the name of Christ depart from iniquity as Alexander said to a Soldier of his name recordare nominis Alexandri remember thy name is Alexander and do nothing unworthy of that name And unmortified lusts are also contrary to the Dominion and government of Christ Luke 9. 23. If any man will come after me let him deny himself and take up his Cross daily and follow me these are the self-denying terms upon which all men are admitted into Christs service and without mortification and self-denial he allows no man to call him Lord and Master Secondly The necessity of mortification appears from the necessity of conformity betwixt Christ the head and all the members of his mystical body for how incongruous and uncomely would it be to see a holy heavenly Christ leading a company of unclean carnal and sensual members Mat. 11. 29. Take my yoak upon you and learn of me for I am meek and lowly q. d. it would be monstrous to the world to behold a company of Lions and Wolves following a meek and harmless Lamb men of raging and unmortified lusts professing and owning me for their head of government and again 1 John 2. 6. He that saith he abideth in him ought himself also so to walk even as he walked q. d. either imitate Christ in your practice or never make pretensions to Christ in your
profession this was what the Apostle complained of Phil. 3. 18. for many walk of whom I have told you often and now tell you even weeping that they are the enemies of the Cross of Christ men cannot study to put a greater dishonour and reproach upon Christ than by making his name and profession a cloak and cover to their filthy lusts Thirdly The necessity of crucifying the flesh appears from the method of Salvation as it is stated in the Gospel God every where requires the practice of mortification under pain of damnation Mat. 18. 8. Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into everlasting fire the Gospel legitimates no hopes of salvation but such as are accompanied with serious endeavours of mortification 1 John 3. 3. Every man that hath this hope in him purifieth himself even as he is pure 't was one special end of Christs coming into the world to save his people from their sins Mat. 1. 21. nor will he be a Saviour unto any who remain under the dominion of their own lusts Fourthly The whole stream and current of the Gospel put us under the necessity of mortification Gospel precepts have respect unto this Col. 3. 5. mortifie your members therefore which are upon the earth 1 Pet. 1. 15. be ye holy for I am holy Gospel presidents have respect unto this Heb. 12. 1. wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us c. Gospel threatnings are written for this end and do all press mortification in a thundring dialect Rom. 8. 13. If ye live after the flesh ye shall dye Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men the promises of the Gospel are written designedly to promote it 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God but in vain are all these precepts presidents threatnings and promises written in the Scripture except mortification be the daily study and practice of professors Fifthly Mortification is the very scope and aim of our regeneration and the infusion of the principles of grace if we live in the Spirit let us walk in the Spirit Gal. 5. 25. in vain were the habits of grace planted if the fruits of holiness and mortification be not produced yea mortification is not only the design and aim but it is a special part even the one half of our sanctification Sixthly If mortification be not the daily practice and endeavour of Believers then the way to Heaven no way answers to Christs description of it in the Gospel he tells us Mat. 7. 13 14. Wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat because strait is the gate and narrow is the way which leadeth unto life and few there be that find it well then either Christ must be mistaken in the account he gave of the way to glory or else all unmortified persons are out of the way for what makes the way of salvation narrow but the difficulties and severities of mortification Seventhly In a word he that denies the necessity of mortification confounds all discriminating marks betwixt Saints and Sinners pulls down the Pale of distinction and lets the world into the Church and the Church into the World 't is a great design of the Gospel to preserve the boundaries betwixt the one and the other Rom. 2. 7 8. Rom. 8. 1 4 5 6 13. but if men may be Christians without mortification we may as well go into the Taverns Ale-houses or Brothel-houses among the roaring or sottish crew of sinners and say here be those that are redeemed by the blood of Christ here be his Disciples and Followers as go to seek them in the purest Churches or most strictly religious families by all which the necessity of mortification unto all that are in Christ is abundantly evidenced Fourthly In the next place we are to enquire into the true principle of mortification 't is true there are many ways attempted 4. by men for the mortification of sin and many rules laid down to guide men in that great work some of which are very tristing and impertinent things such are those prescribed by popish votaries but I shall lay down this as a sure conclusion that the sanctifying spirit is the only effectual principle of mortification and without him no resolutions vows abstinencies castigations of the body or any other external endeavours can ever avail to the mortification of one sin the moral Heathens have prescribed may pretty rules and helps for the suppression of vice Aristides Seneca and Cato were renowned among them upon this account but yet as Lactantius well observes moral Philosophie did rather abscondere vitia quam abscindere hide it rather than kill it formal Christians have also gone far in the reformation of their lives but could never attain true mortification formality pares off the excrescences of vice but never kills the root of it it usually recovers it self again and their souls like a body not well purged relapse into a worse condition than before Mat. 12. 43 44. 2 Pet. 2. 20. This work of mortification is peculiar to the spirit of God Rom. 8. 13. Gal. 5. 17. and the spirit becomes a principle of mortification in Believers two ways namely 1. By the implantation of contrary habits 2. By assisting those implanted habits in all the times of need First The spirit of God implants habits of a contrary nature which are destructive to sin and are purgative of corruption 1. 1 John 5. 4. Acts 15. 9. Grace is to corruption what water is to fire betwixt which there is both a formal and effective opposition a contrariety both in nature and operation Gal. 5. 17. There is a threefold remarkable advantage given us by grace for the destruction and mortification of sin For First Grace gives the mind and heart of man a contrary bent and inclination by reason whereof spiritual and heavenly things become connatural to the regenerate soul Rom. 7. 22. For I delight in the Law of God after the inner man sanctification is in the soul as a living spring running with a kind of central force Heaven-ward John 4. 14. Secondly Holy principles destroy the interest that sin once had in the love and delight of the soul the sanctified soul cannot take pleasure in sin or find delight in that which grieves God as it was wont to do but that which was the object of delight hereby becomes the object of grief and hatred Rom. 7. 15. What I hate that I do Thirdly From both these follow a third
they carry no grudge except it be against this enemy sin and yet these are the men who are most suspected and charged of disturbing the times they live in Just as the Wolf accused the Lamb which was below him for pudling and defiling the stream But there will be a day when God will clear up the innocency and integrity of his mistaken and abused servants and the world shall see it was not preaching and praying but drinking swearing prophaneness and enmity unto true godliness which disturbs and breaks the tranquillity and quietness of the times mean time let innocency commit it self unto God who will protect and in due time vindicate the same Inference 6. If they that be Christs have crucified the flesh then whatsoever Inference 6. Religion Opinion or Doctrine doth in its own nature countenance and encourage sin is not of Christ the doctrine of Christ every where teacheth mortification the whole stream of the Gospel runs against sin the doctrine it teacheth is holy pure and heavenly it hath no tendency to extol corrupt nature and feed its pride by magnifying its freedom and power or by stamping the merit and dignity of the blood of Christ upon its works and performances it never makes the death of Christ a Cloak to cover sin but an instrument to destroy it and whatsoever doctrine it is which nourishes the pride of nature to the disparagement of grace or incourages licentiousness and fleshly lust is not the doctrine of Christ but a spurious off-spring begotten by Satan upon the corrupt nature of man Inference 7. If mortification be the great business and character of a Christian then that condition is most eligible and desirable by Christians Inference 7. which is least of all exposed to Temptation Prov. 30. 8. Give me neither poverty nor riches but feed me with food convenient that holy judicious man was well aware of the danger lurking in both extreams and how near they border upon deadly temptations and approach the very precipice of ruine that stand upon either ground few Christians have an head strong and steddy enough to stand upon the pinacle of wealth and honour nor is it every one that can grapple with poverty and contempt A mediocrity is the Christians best external security and therefore most desirable and yet how do the corruptions the pride and ignorance of our hearts grasp and covet that condition which only serves to warm and nourish our lusts and make the work of mortification much more difficult 'T is well for us that our wise Father leaves us not to our own choice that he frequently dashes our earthly projects and disappoints our fond expectations If children were left to carve for themselves how often would they cut their own fingers Inference 8. If Mortification be the great business of a Christian then Inference 8. Christian fellowship and society duly managed and improved must needs be of singular use and special advantage to the people of God For thereby we have the friendly help and assistance of many other hands to carry on our great design and help us in our most difficult business if corruption be too hard for us others this way come into our assistance Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness If temptations prevail and over-bear us that we fall under sin 't is a special mercy to have the reproofs and counsels of our brethren who will not suffer sin to rest upon us Levit. 19. 17. Whilst we are sluggish and sleepy others are vigilant and careful for our safety The humility of another reproves and mortifies my pride The activity and liveliness of another awakens and quickens my deadness The prudence and gravity of another detects and cures my levity and vanity The heavenliness and Spirituality of another may be exceeding useful both to reprove and heal the earthliness and sensuality of my heart Two are better than one but wo unto him that is alone The Devil is well aware of this great advantage and therefore strikes with special malice against embodied Christians who are as a well disciplined army whom he therefore more especially endeavours to rout and scatter by persecutions that thereby particular Christians may be deprived of the sweet advantages of mutual society Inference 9. How deeply hath sin fixed its roots in our corrupt nature that it should be the constant work of a Christians whole life to mortifie Inference 9. and destroy it God hath given us many excellent helps his spirit within us variety of ordinances and duties are also appointed as instruments of Mortification And from the very day of Regeneration unto the last moment of dissolution the Christian is daily at work in the use of all sanctified means external and internal yet can never dig up and destroy corruption at the root all his life long The most eminent Christians of longest standing in Religion who have shed Millions of tears for sin and poured out many thousand Prayers for the Mortification of it do after all find the grudgings of their old disease that there is still life and strength in those corruptions which they have given so many wounds unto in duty O the depth and strength of sin which nothing can separate from us but that which separates our souls and bodies And upon that account the day of a believers death is better than the day of his birth Never till then do we put off our armour sheath our sword and cry victory victory 2. Use for Exhortation If they that are Christs have crucified the flesh c. Then as ever we hope to make good our claim to Christ let us give Use 2. all diligence to mortifie sin in vain else are all our pretences unto Union with him This is the great work and discriminating character of a believer And seeing it is the main business of life and great evidence for heaven I shall therefore press you to it by the following Motives and Considerations 1. Motive And first methinks the comfort and sweetness resulting from Mortification should effectually perswade every believer Motive 1. to more diligence about it There is a double sweetness in Mortification one in the nature of the work as it is a duty a sweet Christian duty another as it hath respect to Christ and is evidential of our Union with him In the first consideration there is a wonderful sweetness in Mortification for dost thou not feel a blessed calmness cheariness and tranquillity in thy conscience when thou hast faithfully repelled temptations successfully resisted and overcome thy corruptions Doth not God smile upon thee conscience incourage and approve thee Hast thou not an heaven within thee whilst others feel a kind of hell in the deadly gripes and bitter accusations of their own consciences are covered with shame and filled with horrours But then consider it also as an evidence of the souls
grown and confirmed believers and such are these First The more submissive and quiet any man is under the will of God in smart and afflicting providences the more that mans heart is mortified unto sin Psal. 119. 67 71. Col. 1. 11. Secondly The more able any one is to bear the reproaches and rebukes of his sin the more Mortification there is in that man Psal. 141. 5. Thirdly The more easily any man can resign and give up his dearest earthly comforts at the call and command of God the more progress that man hath made in the work of Mortification Heb. 11. 17. 2 Sam. 15. 25. Fourthly The more power any man hath to resist sin in the first motions of it and stifle it in the birth the greater degree of Mortification that man hath attained Rom. 7. 23 24. Fifthly If great changes upon our outward condition make no change for the worse upon our spirits but we can bear prosperous and adverse providences with an equal mind then Mortification is advanced far in our souls Phil. 4. 11 12. Sixthly The more fixed and steady our hearts are with God in duty and the less they are infested with wandring thoughts and earthly interpositions the more Mortification there is in that soul. And so much briefly of the Evidences of Mortification 5. Use for Consolation It only remains that I shut up all with a few words of consolation unto all that are under the Mortifying influence of the Use 5. spirit Much might be said for the comfort of such In brief First Mortified sin shall never be your ruine 't is only raigning sin that is ruining sin Rom. 8. 13. Mortified sins and pardoned sins shall never lye down with us in the dust Secondly If sin be dying your souls are living for dying unto sin and living unto God are inseparably connected Rom. 6. 11. Thirdly If sin be dying in you it is certain that Christ died for you and you cannot desire a better Evidence of it Rom. 6. 5 6. Fourthly If sin be dying under the Mortifying influences of the spirit and it be your daily labour to resist and overcome it you are then in the direct way to heaven and eternal salvation which few very few in the world shall find Luke 13. 24. Fifthly To shut up all if you through the spirit be daily mortifying the deeds of the body then the death of Christ is effectually applied by the spirit unto your souls and your interest in him is unquestionable for they that are Christs have Crucified the flesh with the affections and lusts and they that have so Crucified the flesh with its affections and lusts are Christs Blessed be God for a Crucified Christ. The Twenty ninth SERMON Sermon 29. 1 JOHN 2. 6. Text. He that saith he abideth in him ought himself also so Of the Imitation of Christ in holiness of his life and the necessity of it in all believers to walk even as he walked THe express and principal design of the Apostle in this Chapter is to propound marks and signs both Negative and Positive for the trial and examination of mens claims to Christ amongst which not to spend time about the Coherence my Text is a principal one a trial of mens interest in Christ by their imitation of Christ. It is supposed by some Expositors that the Apostle in laying down this mark had a special design to overthrow the wicked Doctrine of the Carpocratians 〈◊〉 taught as Epiphanius relates it that men might have as much Communion with God in sin as in duty In full opposition to which the Apostle lays down this Proposition wherein he asserts the necessity of a Christ-like conversation in all that claim Union with him or interest in him The words resolve themselves into two parts Viz. 1. A Claim to Christ supposed 2. The only way to have our claim warranted First We have here a claim to Christ supposed if any 1. man say he abideth in him abiding in Christ is an expression denoting proper and real interest in Christ and communion with him for it is put in opposition to those temporary light and transient effects of the Gospel which are called a morning dew or an early cloud such a receiving of Christ as that Mat. 13. 21. which is but a present flash a sudden vanishing pang abiding in Christ notes a solid durable and effectual work of the Spirit throughly and everlastingly joyning the soul to Christ. Now if any man whosoever he be for this indefinite is equivalent to an universal term let him never think his claim to be good and valid except he take this course to adjust it Secondly The only way to have this claim warranted 2. and that must be by so walking even as he walked which words carry in them the necessity of our imitation of Christ. But it is not to be understood indifferently and universally of all the works or actions of Christ some of which were extraordinary and miraculous some purely mediatory and not imitable by us in these paths no Christian can follow Christ nor may so much as attempt to walk as he walked But the words point at the ordinary and imitable ways and works of Christ therein it must be the care of all to follow him that profess and claim interest in him they must so walk as he walked this so is a very bearing word in this place the emphasis of the Text seems to lie in it however certain it is that this so walking doth not imply an equality with Christ in holiness and obedience for as he was filled with the spirit without measure and anointed with that oyl of gladness above his fellows so the purity holiness and obedience of his life is never to be matched and equallized by any of the Saints But this so walking only notes a sincere intention design and endeavour to imitate and follow him in all the paths of holiness and obedience according to the different measures of grace received The life of Christ is the Believers copy and though the Believer cannot draw one line or letter exact as his copy is yet his eye is still upon it he is looking unto Jesus Heb. 12. 2. and labouring to draw all the lines of his life as agreeably as he is able unto Christ his pattern Hence the Observation is DOCT. That every man is bound to the imitation of Christ under penalty Doct. of forfeiting his claim to Christ. The Saints imitation of Christ is solemnly enjoined by many Christiani 〈◊〉 Christo nomen acceperunt operae pretium est ut sicut sunt â—…eraedes nominis ita sint imitatores sanctitatis Bern. sent lib. p. 436. great and express commands of the Gospel so you find it 1 Pet. 1. 15. But as he that hath called you is holy so be ye holy in all manner of conversation So Eph. 5. 1 2. Be ye therefore followers of God as dear Children and walk in love as Christ
so I do Thus let all your obedience to God turn upon the hinge of love For love is the fulfilling of the law Rom. 13. 10. Not as if no other duty but love were required in the law but because no act of obedience is acceptable to God but that which is performed in love Fifthly In a word The obedience of Christ was constant he was obedient unto the death he was not weary of his work to the last Such a patient continuance in well doing is one part of your conformity to Christ Rom. 2. 7. 't is laid upon you by his own express command and a command back'd with the most incouraging promise Rev. 2. 10. Be thou faithful unto the death and I will give thee the crown of life Pattern 3. The self-denial of Christ is the pattern of believers and their Conformity unto it is their indispensable duty Phil. 2. Vulpibus in saltu rupes excisa latebr as Praebet aereis avibus dat sylva quietem Ast hominis nato nullis succedere tectis Est licitum Heinsius 4 5 6. 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich Jesus Christ for the glory of God and the love he bare to the elect denied himself all the delights and pleasures of this world Mat. 20. 28. The Son of man came not to be ministred unto but to minister and to give his life a ransom for many he was all his life long in the world a man of sorrows and acquainted with grief Isa. 53. 3. more unprovided of comfortable accommodations than the birds of the air or beasts of the earth Luke 9. 58. The Foxes have holes and the Birds of the air have nests but the Son of man hath not where to lay his head Yet this was the least part of Christs self-denial what did he not deny when he left the bosom of his Father with the ineffable delights and pleasures he there enjoyed from Eternity and instead thereof to drink the cup the bitter cup of his Fathers wrath for our sakes O Christians look to your pattern and imitate your self-denying Saviour There is a threesold self you are to deny for Christ. First Deny your natural self for him Luke 14. 26. Hate your own life in competition with his glory as well as your natural lusts Titus 2. 12. Secondly Deny your Civil self for Christ whether they be gifts of the mind Phil. 3. 8. or your dearest relations in the world Luke 14. 26. Thirdly deny your moral and religious self for Christ your own righteousness Phil. 3. 10. deny sinful self absolutely Col. 3. 4 5. Deny natural self conditionally i. e. be ready to forsake its interests at the call of God Deny your religious self even your own graces comparatively not in the notion of duties but in the notion of righteousness and to encourage you in this difficult work consider First what great things Christ denied for you and wâ—…at small matters you have to deny for him Secondly how readily he denied all for your sakes making no objections against the difficultest commands Thirdly How uncapable you are to put any obligation upon Christ to deny himself in the least for you and what strong obligations Christ hath put you under to deny your selves in your greatest interests upon earth for him Fourthly Remember that your self-denial is a condition consented to and subscribed by your selves if ever you received Christ aright Fifthly In a word Consider how much your self-denial for Christ makes for your advantage in both worlds Luke 18. 29. O therefore look not every man upon his own things but upon the things that are of Christ let not that be justly charged upon you which was charged upon them Phil. 2. 21. All seek their own not the things which are Christs Pattern 4. The activity and diligence of Christ in finishing the work of God which was committed to him as a pattern for all believers to imitate 'T is said of him Acts 10. 38. He went about doing good O what a great and glorious work did Christ finish in a little time a work to be celebrated to all Eternity by the praises of the redeemed Six things were very remarkable in the diligence of Christ about his Fathers work First That his heart was intently set upon it Psal. 4. 8. Thy Law is in the midst of my heart or bowels Secondly That he never sainted under the many great discouragements he frequently met withal in that work Isa. 42. 4. He shall not fail nor be discouraged Thirdly That the shortness of his time provoked him to the greatest diligence John 9. 4. I must work the work of him that sent me while it is day for the night cometh when no man can work Fourthly That he improved all opportunities companies and occurrences to further the great work which was under his hand John 4. 6 10. Fifthly nothing more displeased him than when he met with disswasions and discouragements in his work upon that accâ—…t it was that he gave Peter so sharp a check Mat. 8. 33. Get thee behind me Satan Sixthly Nothing rejoyced his soul more than the prosperity and success of his work Luke 10. 20 21. When the Disciples made the report of the success of their Ministry it is said in that hour Jesus rejoyced in spirit And O what a triumphant shout was that upon the cross at the accomplishment of his work John 19. 30. It is finished Now Christians eye your Pattern look unto Jesus trifle not away your lives in vanity Christ was diligent be not you slothful And to encourage you in your imitation of Christ in labour and diligence consider First How great an honour God puts upon you in employing you for his service Every vessel of service is a vessel of honour 2 Tim. 2. 21. The Apostle was very ambitious of that honour Rom. 15. 20. It was the glory of Eliakim to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambio dictum verbum ab amore honoris Zanch. be fastned as a nail in a sure place and to have many people hang upon him Isa. 22. 33. Secondly Your diligence in the work of God will be your great security in the hour of temptation for the Lord is with you while you are with him 2 Chron. 15. 2. The Schoolmen put the question How the saints in heaven become impeccable and resolve it thus that they are therefore freed from sin because they are continually employed and swallowed up in the blessed visions of God Thirdly Diligence in the work of God is an excellent help to the improvement of grace For though gracious habits are not acquired yet they are greatly improved by frequent acts To him that hath shall be given Mat. 25. 29. It is a good note of Luther Fides pinguescit operâ—…us Faith is made fat by obedience Fourthly Diligence in the work
place why all that profess Christ are bound to imitate his example and then apply the whole Now the necessity of this imitation of Christ will convincingly appear diverse ways First From the established order of salvation which is fixed and unalterable God that hath appointed the end hath also 1. established the means and order by which men shall attain the ultimate end Now Conformity to Christ is the established method in which God will bring souls to glory Rom. 8. 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren The same God who hath predestinated men to salvation hath in order thereunto predestinated them unto Conformity to Christ and this order of heaven is never to be reversed we may as well hope to be saved without Christ as to be saved without Conformity to Christ. Secondly The nature of Christ mystical requires this Conformity 2. and renders it indispensably necessary Otherwise the body of Christ must be heterogeneous of a nature different from the head and how monstrous and uncomely would this be This would represent Christ to the world in an image or Idea much like that Dan. 2. 32 33. The head of fine gold the breast and arms of silver the thighs of brass the legs of iron the feet part of iron part of clay Christ the head is pure and holy and therefore very unsuitable to sensual and earthly members And therefore the Apostle in his description of mystical Christ describes the members of Christ as they ought to be of the same nature and quality with the head 1 Cor. 15. 48. As is the heavenly such are they also that are heavenly and as we have born the image of the earthy so we shall also bear the image of the heavenly That image or resemblance of Christ which shall be compleat and perfect after the Resurrection must be begun in its first draught here by the work of regeneration Thirdly This resemblance and conformity to Christ appears 3. necessary from the communion which all believers have with Christ in the same Spirit of grace and holiness Believers are called Christs fellows or copartners Psal. 45. 7. from their participation with him of the same spirit as it is 1 Thes. 4. 8. God giveth the same spirit unto us which he more plentifully poured out upon Christ. Now where the same spirit and principle is there the same fruits and operations must be produced according to the proportions and measures of the spirit of grace communicated and this reason is farther enforced by the very design and end of God in the infusion of the spirit of grace for it is plain from Ezek. 36. 27. that practical holiness and obedience is the scope and design of that infusion of the spirit The very innaâ—… property of the spirit of God in men is to elevate their minds and set their affections upon heavenly things to purge their hearts from earthly dross and fit them for a life of holiness and obedience its nature also is assimilating and changeth them in whom it is into the same image with Jesus Christ their heavenly head 2 Cor. 3. 18. Fourthly The necessity of this imitation of Christ may be argued from the design and end of Christs exhibition to the 4. world in a body of flesh For though we detest that doctrine of the Socinians which makes the exemplary life of Christ to be upon the matter the whole end of his incarnation yet we must not run so far from an error as to lose a precious truth We say the satisfaction of his blood was a main and principal end of his Incarnation according to Mat. 20. 28. We affirm also that it was a great design and end of the Incarnation of Christ to set before us a pattern of holiness for our imitation For so speaks the Apostle 1 Pet. 2. 21. He hath left us an example that we should follow his steps And this example of Christ greatly obliges believers to his imitation Phil. 2. 5. Let this mind be in you which also was in Christ Jesus Fifthly our imitation of Christ is one of those great Articles which every man is to subscribe whom Christ will admit 5. into the number of his disciples Luke 14. 27. Whosoever doth not come after me cannot be my disciple And again John 12. 26. If any man serve me let him follow me To this condition we have submitted if we be sincere believers and therefore are strictly bound to the imitation of Christ not only by Gods command but by our own consent But if we profess interest in Christ when our hearts never consented to follow and imitate his example then are we self-deceiving hypocrites wholly disagreeing from the scripture character of believers Rom. 8. 1. They that are Christs being there described to be such as walk not after the flesh but after the spirit and Gal. 5. 25. If we live in the spirit let us walk in the spirit Sixthly The honour of Christ necessitates the conformity of Christians to his example else what way is there left 6. to stop detracting mouths and vindicate the name of Christ from the reproaches of the world how can wisdom be justified of her children except it be this way by what means shall we cut off occasion from such as desire occasion but by regulating our lives by Christs example The world hath eyes to see what we practise as well as ears to hear what we profess Therefore either shew the consistency betwixt your profession and practice or you can never hope to vindicate the name and honour of the Lord Jesus The uses follow For 1. Information 2. Exhortation 3. Consolation 1. Use for Information Use 1. Inference 1. If all that profess interest in Christ be strictly bound to imitate his holy example then it follows that Religion is very unjustly charged Inference 1. by the world with the scandals and evils of them that profess it Nothing can be more unjust and irrational if we consider First That Christian Religion severely censures loose and scandalous actions in all professors and therefore is not to be censured for them 'T is absurd to condemn Religion for what it self condemns Looseness no way flowes from the principles of Christianity but is most opposite and contrary to it Titus 2. 11 12. For the grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Secondly It is an argument of the excellency of Christian Religion that even wicked men themselves covet the name and profession of it though they only cloak and cover their evils under it I confess it is a great abuse of such an excellent thing as Religion is but yet if it had not an awful reverence paid it by the consciences of all men it would
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