THE most pernicious effect of Unbelief under the preaching of the Gospel is that together with an influence of Power from Satan it blinds the eyes of mens minds that they should not see this Glory of Christ whereon they perish eternally 2 Cor. 4. 3 4. BUT the most of those who at this day are called Christians are strangers unto this duty Our Lord Jesus Christ told the Pharisees that notwithstanding all their boasting of the knowledge of God they had not heard his voice at any time nor seen his shape that is as Moses did They had no real acquaintance with him they had no spiritual view of his Glory and so it is amongst our selves Notwithstanding the general profession that is of the Knowledge of Christ they are but few who thus behold his Glory and therefore few who are transformed into his Image and Likeness SOME Men speak much of the Imitation of Christ and following of his Example and it were well if we could see more of it really in effect But no Man shall ever become like unto him by bare Imitation of his Actions without that view or iâ—â—ition of his Glory which alone is accompanied with a transforming power to change them into the same image THE Truth is the best of us all are wofully defective in this Duty and many are discouraged from it because a Pretence of it in some hath degenerated into Superstition But we are loth at any time seriously to engage in it and come with an unwilling kind of Willingness unto the Exercise of our Minds in it THOUGHTS of this Glory of Christ are too high for us or too hard for us such as we cannot long delight in we turn away from them with a kind of Weariness yet are they of the same Nature in general with our beholding of the Glory of Christ in Heaven wherein there shall be no weariness or Satiety unto Eternity Is not the Cause of it that we are unspiritual or carnal having our Thoughts and Affections wonted to give Entertainment unto other things For this is the principal Cause of our Unreadiness and Incapacity to exercise our Minds in and about the great Mysteries of the Gospel 1 Cor. 3. 1 2 3. And it is so with us moreover because we do not stir up our selves with Watchfulness and Diligence in continual Actings of Faith on this Blessed Object This is that which keeps many of us at so low an Ebb as unto the Powers of an Heavenly Life and spiritual Joys DID we abound in this Duty in this Exercise of Faith our Life in walking before God would be more sweet and pleasant unto us our spiritual Light and Stâ—â—ngth would have a daily Encrease we should more represent the Glory of Christ in our Ways and Walking than usually we do and Death it self would be most welcome unto us THE Angels themselves desire to look into the things of the Glory of Christ 1 Pet. 1. 10 12. There is in them Matter of Enquiry and Instruction for the most high and holy Spirits in Heaven The manifold Wisdom of God in them is made known unto Principalities and Powers in heavenly Places by the Church Ephes. 3. 10. And shall we neglect that which is the Object of Angelical Diligence to enquire into especially considering that we are more than they concerned in it IS Christ then thus glorious in our Eyes Do we see the Father in him or by seeing of him Do we sedulously daily contemplate on the Wisdom Love Grace Goodness Holiness and Righteousness of God as revealing and manifesting themselves in him Do we sufficiently consider that the immediate Vision of this Glory in Heaven will be our everlasting Blessedness Doth the imperfect View which we have of it here encrease our Desires after the perfect Soght of it above With respect unto these Enquiries I shall briefly speak unto sundry sorts of Men. SOME will say they understand not these things nor any Concernment of their own in them If they are true yet are they Notions which they may safely be without the Knowledge of for so far as they can discern they have no Influence on Christian Practice or Duties of Morality And the preaching of them doth but take off the Minds of Men from more necessary Duties But if the Gospel be hid it is hid unto them that perish And unto the Objection I say 1. NOTHING is more fully and clearly revealed in the Gospel than that unto us Jesus Christ is the Image of the invisible God that he is the Character of the Person of the Father so as that in seeing him we see the Father also that we have the Light of the Knowledge of the Glory of God in his Face alone as hath been proved This is the Principal Fundamental Mystery and Truth of the Gospel and which if it be not received believed owned all other Truths are useless unto our Souls To refer all the Testimonies that are given hereunto to the Doctrine which he taught in Contradistinction unto his Person as acting in the Discharge of his Office is Antievangilical Antichristian turning the whole Gospel into a Fable 2. IT is so that the Light of Faith is given unto us principally to enable us to behold the Glory of God in Christ to contemplate on it as unto all the Ends of its Manifestation So is it expresly affirmed 2 Cor. 4. 6. If we have not this Light as it is communicated by the Power of God unto them that do believe Ephes. 1. 17 18 19. we must be Strangers unto the whole Mystery of the Gospel 2 Cor. 4. 3 4. 3. THAT in the beholding of the Glory of God in Christ we behold his Glory also For herein is he infinitely glorious above the whole Creation in that in and by him alone the Glory of the Invisible God is represented unto us Herein do our Souls live This is that whereby the Image of God is renewed in us and we are made like unto the First born 4. THIS is so far from being unnecessary unto Christian Practice and the sanctified Duties of Morality that he knows not Christ he knows not the Gospel he knows not the Faith of the Catholick Church who imagins that they can be performed acceptably without it Yea this is the Root whence all other Christian Duties do spring and whereon they grow whereby they are distinguished from the Works of Heathens He is no Christian who believes not that Faith in the Person of Christ is the Spring of all Evangelical Obedience or who knows not that this Faith respects the Revelation of the Glory of God in him IF these things are so as they are the most important Truths of the Gospel and whose Denial overthrows the Foundation of Faith and is ruinous to Christian Religion Certainly it is our Duty to live in the constant Exercise of Faith with respect unto this Glory of Christ. And we have sufficient Experience of what kind of Morality the Ignorance of it hath
heavenly wherein and whereby our Life is hid with Christ in God is the Glory the Exaltation the Honor the Security of the Church unto the Praise of the Grace of God The Understanding of it in its Causes Effects Operations and Priviledges wherewith it is accompanied is to be preferred above all the Wisdom in and of the World 2. HE thus communicates himself unto us by the Formation of a new Nature his own Nature in us so as that the very same spiritual Nature is in him and in the Church Only it is so with this difference that in him it is in the absolute perfection of all those glorious Graces wherein it doth consist in the Church it is in various Measures and Degrees according as he is pleased to communicate it But the same Divine Nature it is that is in him and us for through the precious Promises of the Gospel we are made Partakers of his Divine Nature It is not enough for us that he hath taken our Nature to be his unless he gives us also his Nature to be ours that is implants in our Souls all those gracious Qualifications as unto the Essence and Substance of them wherewith he himself in his human Nature is endued This is that new Man that new Creature that Divine Nature that Spirit which is born of the Spirit that Transformation into the Image of Christ that putting of him on that Workmanship of God whereunto in him we are created that the Scripture so fully testifieth unto Joh. 3. 6. Rom. 6. 3 4 5 6 7 8. 2 Cor. 3. 18. Chap. 5. 17. Ephes. 4. 20. 24. 2 Pet. 1. 4. AND that new Heavenly Nature which is thus formed in Believers as the first vital Act of that Union which is between Christ and them by the Inhabitation of the same Spirit is peculiarly his Nature For both is it so as it is in him the Idaea and the Exemplar of it in us inasmuch as we are predestinated to be conformed unto his Image and as it is wrought or produced in our Souls by an Emanation of Power Vertue and Efficiency from him THIS is a most heavenly Way of the Communication of himself unto us wherein of God he is made unto us Wisdom and Sanctification Hereon he says of his Church This now is Bone of my Bone and Flesh of my Flesh I see my self my own Nature in them whence they are comely and desirable Hereby he makes way to present it to himself a glorious Church not having Spot or Wrinkle or any such thing but holy and wiâ—hout Blemish On this Communication of Christ unto us by the forming of his own Nature in us depends all the Purity the Beauty the Holiness the inward Clory of the Church Hereby is it really substantially internally separated from the World and distinguished from all others who in the outward forms of things in the Profession and Duties of Religion seem to be the same with them Hereby it becomes the First Fruits of the Creation unto God bearing forth the Renovation of his Image in the World Herein the Lord Christ is and will be glorious unto all Eternity I only mention these things which deserve to be far more largely insisted on 3. HE doth the same by that actual Insitition or Implantation into himself which he gives us by Faith which is of his own Operation For hereon two Things do ensue one by the Grace or Power the other by the Law or Constitution of the Gospel which have a great Influence into this Mystical Communication of Christ unto the Church AND the first of these is that thereby there is communicated unto us and we do derive Supplies of spiritual Life Sustentation Motion Strength in Grace and Perseverance from him continually This is that which himself so divinely teacheth in the Parable of the Vine and its Branches Joh. 15. 1 2 3 4 5. Hereby is there a continual Communication from his All fulness of Grace Vnto the whole Church and all the Members of it unto all the Ends and Duties of spiritual Life They live nevertheless not they but Christ liveth in them and the Life which they lead in the Flesh is by the Faith of the Son of God And the other by vertue of the Law and Constitution of the Gospel is that hereon his Righteousness and all the Fruits of his Mediation are imputed unto us the Glory of which Mystery the Apostle unfolds Rom. 3. 4 5. I MIGHT add hereunto the mutual Inbeing that is between him and Believers by Love for the way of the Communication of his Love unto them being by the shedding of it abroad in their Hearts by the Holy Ghost and their returns of Love unto them being wrought in them by an Almighty Efficiency of the same Spirit there is that which is deeply mysterious and glorious in it I might mention also the Continuation of his Discharge of all his Offices towards us whereon all our Receptions from him or all the Benefits of his Mediation whereof we are made Partakers do depend But the few Instances that have been given of the Glory of Christ in this Mysterious Communication of himself unto his Church may suffice to give us such a View of it as to fill our Hearts with holy Admiration and Thanksgiving CHAP. XI The Glory of Christ in the Recapitulation of all things in him IN the last Place the Lord Christ is peculiarly and eminently glorious in the Re-capitulation of all things in him after they had been scattered and disordered by sin This the Apostle proposeth as the most signal Effect of Divine Wisdom and the soveraign Pleasure of God HE hath abounded towards us in all Wisdom and Prudence having made known unto us the Mystery of his Will according unto his good Pleasure which he hath purposed in himself That in the Dispensation of the fulness of time he might gather together in one all things in Christ both which are in the Heavens and which are on Earth even in him Ephes. 1. 8 9 10. FOR the Discovery of the Mind of the Holy Ghost in these Words so far as I am at present concerned namely as unto the Representation of the Glory of Christ in them sundry brief Observations must be premised and in them it will be necessary that we briefly declare the Original of all these things in Heaven and Earth their Primitive Order the Confusion that ensued thereon with their Restitution in Christ and his Glory thereby GOD alone hath all being in him Hence he gives himself that Name I AM Exod. 3. 14. He was eternally All when all things else that ever were or now are or shall be were nothing And when they are they are no otherwise but as they are of him and from him and to him Rom. 11. 36. Moreover his Being and Goodness are the same The Goodness of Good is the Meetness of the Divine Being to be communicative of it self in its Effects Hence this is the first Notion of
is the most blessed means of exciting all our Graces spiritualizing all our Affections and transforming our Minds into his likeness And if we have not another and that a more excellent way of beholding him than they have who behold him as they suppose in Images and Crucifixes they would seem to have the advantage of us For their Minds will really be affected with somewhat ours with nothing at all And by the pretence thereof they inveagle the carnal affections of Men ignorant of the Power of the Gospel to become their Proselytes For having lived it may be a long time without any the least experience of a sensible impression on their Minds or a transforming power from the Representation of Christ in the Gospel upon their very first Religious Devout Application unto these Images they find their Thoughts exercised their Minds affected and some present change made upon them BUT there was a difference between the Person of David and an Image with a bolster of Goats Hair though the one were laid in the room and place of the other And there is so between Christ and an Image though the one be put into the place of the other Neither do these things serve unto any other end but to divert the Minds of Men from Faith and Love to Christ giving them some such satisfactions in the room of them as that their carnal Affections do cleave unto their Idols And indeed it doth belong unto the Wisdom of Faith or we stand in need of spiritual Light to discern and judge between the working of natural Affections towards spiritual Objects on undue motives by undue means with indirect ends wherein all Papal Devotion consists and the spiritual Exercise of Grace in those Affections duely fixed on spiritual Objects BUT as was said it is a real experience of the Efficacy that there is in the spiritual beholding of the Glory of Christ by Faith as proposed in the Gospel to strengthen encrease and excite all Grace unto its proper exercise so changing and transforming the Soul gradually into his likeness which must secure us against all those Pretences and so I return from this Digression HEREBY we may understand whether the Lord Christ doth so withdraw himself as that we do not as that we cannot behold his glory by Faith in a due manner which is the thing enquired after For if we grow weak in our Graces unspiritual in our Frames cold in our Affections or negligent in the exercise of them by holy Meditation it is evident that he is at a great distance from us so as that we do not behold his Glory as we ought If the weather grow cold Herbs and Plants do whither and the Frost begins to bind up the earth all men grant that the Sim is withdrawn and makes not its wonted approach unto us And if it be so with our Hearts that they grow cold frozen withering lifeless in and unto spiritual Duties it is certain that the Lord Christ is in some sence withdrawn and that we do not behold his Glory We retain Notions of Truth concerning his Person Office and Grace but faith is not in constant exercise as to real views of him and his Glory For there is nothing more certain in Christian Experience than this is that while we do really by Faith behold the Glory of Christ as proposed in the Gospel the Glory of his Person and Office as before described and so abide in Holy Thoughts and Meditations thereof especially in our private Duties and Retirements all Grace will live and thrive in us in some measure especially love unto his Person and therein unto all that belongs unto him Let us but put it to the trial and we shall infallibly find the promised event DO any of us find decays in Grace prevailing in us deadness coldness lukewarmness a kind of Spiritual Stupidity and senseless coming upon us Do we find an unreadiness unto the exercise of Grace in its proper season and the vigorous actings of it in Duties of Communion with God And would we have our souls recovered from these dangerous diseases Let us assure our selves there is no better way for our healing and deliverance yea no other way but this alone namely the obtaining a fresh view of the Glory of Christ by faith and a steady abiding therein Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace is the only relief in this case as shall further be shewed afterwards SOME will say that this must be effected by fresh supplies and renewed communications of the Holy Spirit Unless he fall as dew and showers on our dry and barren hearts unless he causeth our Graces to spring thrive and bring forth fruit unless he revive and increase faith love and holiness in our souls our backsâ—idings will not be healed nor our spiritual state be recovered Unto this end is he prayed for and promised in the Scripture see Cant 4. 1. 6. Isa. 44. 3 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5 6. And so it is The immediate efficiency of the revival of our souls is from and by the Holy Spirit But the enquiry is in what way or by what means we may obtain the supplies and communications of him unto this end This the Apostle declares in the place insisted on We beholding the Glory of Christ in a Glass are changed into the same image from glory to glory even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described that the Holy Spirit puts forth his renewing transforming Power in and upon our souls This therefore is that alone which will retrive Christians from their present decays and deadness SOME complain greatly of their State and Condition none so dead so dull and stupid as they They know not whether they have any spark of heavenly life left in them some make weak and faint endeavours for a recovery which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success Some put themselves unto multiplied duties Howbeit the Generallity of Prifessors seem to be in a pining thriftless condition And the reason of it is because they will not sincerely and constantly make use of the only remedy and relief like a man that will rather chuse to pine away in his sickness with some useless transient refreshments than apply himself unto a known and approved remedy because it may be the use of it is unsuited unto some of his present occasions Now this is to live in the exercise of Faith in Christ Jesus This himself assures us of Joh. 15. 4 5. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except you abide in me I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without
other things or if they do find that it is not with them as it hath been formerly they are not much concerned and on any occasional new Conviction they cry Yet a little more slumber a little more sleep a little more folding of the hands to sleep But when the other do find any thing of this Nature it makes them restless for a Recovery And although through the many Snares Temptations and Deceits of Sin or through their Ignorance of the right way for their Healing they do not many of them obtain a speedy Recovery yet none of them do approve themselves in such a Condition or turn unto any undue Reliefs NOW that Believers are subject to Decays in both the ways mentioned we have full Testimony in Scripture For as unto that general gradual Decay in the loss of our first Faith Love and Works in the weakening of the internal Principle of Spiritual Life with the loss thereon of Delight Joy and Consolation and the Abatement of the Fruits of Obedience our Lord Jesus Christ doth expresly charge it on five of the seven Churches of Asia Rev. 2 d. 3 d. And in some of them as Sardis and Laodicea those Decays had proceeded unto such a degree as that they were in danger of utter Rejection And hereunto answers the experience of all Churches and all Believers in the World Those who are otherwise minded are dead in Sin and have got pretences to countenance themselves in their miserable Condition So is it with the Church of Rome and I wish others did not in some measure follow them therein AND as unto those of the Second sort whereinto Men are cast by Surprizals and Temptations producing great Spiritual Distress and Anguish of Soul under a sense of God's displeasure we have an instance in David as he gives us an account of himself Psal. 38. verse 2. to the 10th O Lord thine Arrows stick fast in me and thy hand presseth me sore There is no soundness in my Flesh because of thine Anger neither is there any rest in my Bones because of my Sin For mine Iniquities are gone over my head as an heavy burthen they are too heavy for me My Wounds stink and are corrupt because of my foolishness c. IT is certain that here is a description of a very woful State and Condition And the Psalmist knowing that he was called of God to be a Teacher and Instructer of the Church in all Ages records his own Experience unto that end Hence the Title of it is A Psalm to bring to Remembrance Some judge that David had respect unto some great and sore Disease that he was then visited withall But if it were so it was only an occasion of his Complaint the cause of it was Sin alone And four things he doth represent 1. That he had departed from God and fallen into provoking Sins which had produced great Distresses in his mind verse 3 4. 2. That he had foolishly continued in that State not making timely Application to Grace and Mercy for healing whereby it was grown deplorable ver 5. And this Folly is that alone which makes such a Condition dangerous namely when Men on their Surprizals in Sin do not speedily apply themselves unto healing Remedies 3. That he had herein a continual sense of the Displeasure of God by reason of Sin verse 2. 3 4. 4. That he was altogether restless in this State mourning groaning labouring continually for Deliverance THIS is a clearer Delineation of the Condition of Believers when either by the greatness of any Sin or by a long continuance in an evil and a careless frame they are cast under a sense of Divine displeasure This opens their Minds and their Hearts declaring how all things are within which they cannot deny It is not so with many in the same Measures and Degrees as it was with David whose falls were very great but the substance of it is found in them all And herein the Heart knoweth it's own Bitterness a Stranger intermedleth not with it None knows the groaning and labouring of a Soul convinced of such Spiritual Decays but he alone in whom they are Hereon is it cast down to the Earth going mourning all the day long though others know nothing of it's Sorrows But it is of a far more sad Consideration to see men manifesting their inward Decays by their outward Fruits and yet are little or not at all concerned therein The former are in ways of Recovery these in the Paths that go down to the Chambers of Death I suppose therefore I may take it for granted that there are few Professors of Religion who have had any long continuance in the ways of it having withal been exposed unto the temptations of Life and much exercised with the occasions of it but that they have been asleep in their days as the Spouse complains of her self Cant. 5. 2. that is they have been overtaken with decays of one sort or another either with respect unto Spiritual or Moral Duties in their Relation unto Churches or Families in their Judgments or their Affections in their inward Frames or outward Actions they have been overtaken with the effects of Sloth Negligence or the want of a continual Watch in the Life of Faith I with it were otherwise I principally herein intend those gradual Declensions in the Life and Power of Grace which Men in a long course of Profession are subject unto And these for the most part proceed from Formality in Holy Duties under the constant outward performance of them vehement Engagements in the Affairs of Life an overvaluation of sinful Enjoyments growth in Carnal Wisdom neglect of daily Mortification of such Sins as Men are naturally disposed unto with a secret influence from the prevalent Temptation of the days wherein we live which things are not now to be spoken unto 3. BUT I come to that which was proposed in the Third Place namely To shew that this at present is the State of many Professors of Religion that they are fallen under those Spiritual Decays and do not enjoy the effects of the Promises concerning Flourishing and Fruitfulness which we have insisted on To fasten a Conviction on them or some of them at least that it is indeed so with them is my present Design and this ought to be done with some diligence The Glory of Christ the Honour of the Gospel and the danger of the Souls of Men do call for it This is the secret root of all our Evil which will not be removed unless it be digged up who sees not who complains not of the loss of or Decays in the Power of Religion in the days wherein we live But few there are who either know or apply themselves or direct others unto the proper Remedy of this Evil. Besides it is almost as difficult to convince Men of their Spiritual Decays as it is to recover them from them but without this healing is impossible If Men know not their Sickness they
2. Are we then any of us under Convictions of Spiritual Decays or do we long for such Renovations of Spiriritual strength as may make us flourish in Faith Love and Holiness we must know assuredly that nothing of all this can be attained but it must come from Jesus Christ alone We see what Promises are made what Duties are prescribed unto us but however we should endeavour to apply our selves unto the one on the other they would yield us no Relief unless we know how to receive it from Christ himself 2. THE only way of receiving Supplies of Spiritual Strength and Grace from Jesus Christ on our part is by Faith Hereby we come unto him are implanted in him abide with him so as to bring forth Fruit. He dwells in our Hearts by Faith and he acts in us by Faith and we live by Faith in or on the Son of God This I suppose will be granted that if we receive any thing from Christ it must be by Faith it must be in the Exercise of it or in a way of Believing nor is there any one word in the Scripture that gives the least Encouragement to expect either Grace or Mercy from him in any other way or by any other means 3. THIS Faith respects the Person of Christ his Grace his whole Mediation with all the Effects of it and his Glory in them all This is that which hath been so much insisted on in the foregoing Discourses as that it ought not to be again insisted on This therefore is the issue of the whole A steady view of the Glory of Christ in his Person Grace and Office thrô Faith or a constant lively Exercise of Faith on him according as he is revealed unto us in the Scripture is the only effectual way to obtain a Revival from under our Spiritual Decays and such Supplies of Grace as shall make us Flourishing and Fruitful even in Old Age. He that thus lives by Faith in him shall by his Spiritual thriving and growth shew That the Lord is upright that he is our Rock and that there is no unrighteousness in him WE may consider briefly First How this is is testified unto in the Scripture and then what are the ways whereby this Grace or Duty will produce this effect and so put a close unto this part of the Application of the Sacred Truth before declared 1. THIS Direction is given us Psal. 34. 5. They looked unto him and were lightened and their Faces were not ashamed That it is Christ or the Glory of God in him that is thus looked unto I need not prove it will not be denied And it is their Faith which is expressed by their looking unto him which is nothing but that beholding of his Glory which we have described For it is an Act of Trust arising from an Apprehension of who and what he is The issue or effect hereof is that they were lightened that is received fresh Communication of Spiritual Saving Refreshing Light from him and consequently of all other Graces whence their Faces were not ashamed nor shall we fail in our Expectation of new Spiritual Communication in the Exercise of the same Faith THIS is that which we are called unto Isa. 45. 22. Look unto me and be saved all ye ends of the Earth On this look to Christ on this view of his Glory depends our whole Salvation and therefore all things that are needful thereunto do so also This is the way whereby we receive Grace and Glory This is the Direction given us by the Holy Ghost for the attaining of them SO is the same Duty described Micah 7. 7. Therefore I will look unto the Lord I will wait for the God of my Salvation my God will hear me The Church knew not any other way of Relief whatever her Distresses were A Look unto Christ as Crucified and how Glorious he was therein hath been declared is made the Cause and Fountain of that Godly Sorrow which is a Spring unto all other Graces especially in those who have fallen under Decays Zech. 12. 10. and it is so also of desiring strength from him to enable us to endure all our Tryals Troubles and Afflictions with patience unto the end Heb. 12. 2. THE only Enquiry remaining is How a constant view of the Glory of Christ will produce this Blessed Effect in us And it will do so several ways 1. IT will be effected by that transforming Power and Efficacy which this Exercise of Faith is always accompanied withal This is that which changeth us every day more and more into the likeness of Christ as hath been at large before declared Herein all Revivals and all Flourishings are contained To have a good measure of Conformity unto Christ is all whereof in this Life we are capable The perfection of it is Eternal Blessedness According as are our Attainments therein so is the thriving and flourishing of the Life of Grace in us which is that which is aimed at other ways and means it may be have failed us let us put this to the Tryal Let us live in the constant Contemplation of the Glory of Christ and vertue will proceed from him to repair all our Decays to renew a right Spirit within us and to cause us to abound in all Duties of Obedience This way of producing these effects Flesh and Blood will not reveal it looks like washing in Jordan to cure a Leprosie But the Life of Faith is a Mystery known only unto them in whom it is 2. IT will fix the Soul unto that Object which is suited to give it Delight Complacency and Satisfaction This in perfection is Blessedness for it is caused by the Eternal Vision of the Glory of God in Christ And the nearer Approaches we make unto this State the better the more Spiritual the more Heavenly is the State of our Souls And this is to be obtained only by a constant Contemplation of the Glory of Christ as hath been declared And it is several ways effectual unto the end now proposed For 1. THE most of our Spiritual Decays and Barrenness arise from an inordinate admission of other things into our Minds for these are they that weaken Grace in all it 's Operations But when the Mind is filled with thoughts of Christ and his Glory when the Soul thereon cleaves unto him with intense Affections they will cast out or not give admittance unto those causes of Spiritual Weakness and Indisposition See Col. 3. 1 2 3 4 5. Ephes. 5. 8. 2. WHERE we are ingaged in this Duty it will stir up every Grace unto it's due Exercise which is that wherein the Spiritual Revival enquired after doth consist This is all we desire all we long for this will make us fat and flourishing namely that every Grace of the Spirit have it's due Exercise in us See Rom. 5. 3 4 5. 2 Pet. 1. 5 6 7 8. Whereas therefore Christ himself is the first proper adequate Object of all Grace and all
in the Vision which Isaiah had when he saw his Glory and spake of him Chap. 6. 1 2. I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple About it stood the Seraphims c. It was a Representation of the Glory of the Divine Presence of Christ filling his Humane Nature the Temple of his Body with a Train of all glorious Graces And if this Typical Representation of it was so glorious as that the Seraphims were not able stedfastly to behold it but covered their Faces upon its Appearance v. 2. how exceeding glorious is it in it self as it is openly revealed in the Gospel OF the same Nature are the immediate Testimonies given unto him from Heaven in the New Testament So the Apostle tells us he received from God the Father honor and glory when there came such a Voice unto him from the excellent Glory This is my beloved Son in whom I am well pleased 2 Pet. 1. 17. The Apostle intends the Time of his Transfiguration in the Mount for so he adds Ver. 18. And this Voice which came from Heaven we heard who were with him in the holy Mount Howbeit at sundry other times he had the same Testimony or to the same purpose from God even the Father in Heaven Herein God gave him Honor and Glory which all those that believe in him should behold and admire not only those who heard this Testimony with their bodily Ears but all unto whom it is testified in the Scripture are obliged to look after and contemplate on the Glory of Christ as thus revealed and proposed From the Throne of his Excellency by audible Voices by visible Signs by the opening of the Heavens above by the descent of the holy Spirit upon him God testified unto him as his eternal Son and gave him therein Honor and Glory The Thoughts of this Divine Testimony and the Glory of Christ therein hath often filled the Hearts of some with Joy and Delight THIS therefore in reading and studying the holy Scripture we ought with all diligence to search and attend unto as did the Prophets of old 1 Pet. 11. 12. if we intend by them to be made wise unto Salvation WE should herein be as the Merchant man that seeks for Pearls he seeks for all sorts of them but when he hath found one of Great Price he parts with all to make it his own Mat. 13. 45 46. The Scripture is the Field the Place the Mine where we search and dig for Pearls see Prov. 2. 1 2 3 4 5. Every sacred Truth that is made effectual unto the good of our Souls is a Pearl whereby we are enriched but when we meet with when we fall upon this Pearl of price the Glory of Christ this is that which the Soul of a Believer cleaves unto with joy THEN do we find Food for our Souls in the Word of Truth then do we taste how gracious the Lord is therein then is the Scripture full of Refreshment unto us as a Spring of Living Water when we are â—aken into blessed Views of the Glory of Christ therein And we are in the best Frame of Duty when the principal Motive in our Minds to contend earnestly for retaining the possession of the Scripture against all that would deprive us of it or discourage us from a daily diligent search into it is this that they would take from us the only Glass wherein we may behold the Glory of Christ. This is the Glory of the Scripture that it is the great yea the only outward Means of representing unto us the Glory of Christ and he is the Sun in the Firmament of it which only hath Light in it self and communicates it unto all other things besides 3. ANOTHER Direction unto this same End is That having attained the Light of the Knowledge of the Glory of Christ from the Scripture or by the Dispensation of the Truth in the preaching of the Gospel we would esteem it our Duty frequently to meditate thereon WANT hereof is that fundamental Mistake which keeps many among us so low in their Grace so regardless of their Priviledges They hear of these things they assent unto their Truth at least they do not gain say them but they never solemnly meditate upon them This they esteem a Work that is above them or are ignorant totally of it or esteem themselves not much concerned in it or dislike it as Fanatacism For it is that which no Considerations can ingage a carnal Mind to delight in The Mind must be spiritual and holy freed from earthly Affections and Encumbrances raised above things here below that can in a due manner meditate on the Glory of Christ. Therefore are the most Strangers unto this Duty because they will not be at the Trouble and Charge of that Mortification of earthly Affections that Extirpation of sensual Inclinations that Retirement from the Occasions of Life which are required there unto See the Treatise of Spiritual-mindedness IT is to be feared that there are some who profess Religion with an Appearance of Strictness who never separate themselves from all other Occasions to meditate on Christ and his Glory And yet with a strange Inconsistency of Apprehensions they will profess that they desire nothing more than to behold his Glory in Heaven for ever But it is evident even in the Light of Reason that these things are irreconcilable It is impossible that he who never meditates with delight on the Glory of Christ here in this World who labors not to behold it by Faith as it is revealed in the Scripture should ever have any real gracious Desire to behold it in Heaven They may love and desire the Fruition of their own Imaginations they cannot do so of the Glory of Christ whereof they are ignorant and wherewith they are unacquainted It is therefore to be lamented that Men can find time for and have inclinations to think and meditate on other things it may be earthly and vain but have neither Heart nor Inclinations nor Leasure to meditate on this glorious Object What is the Faith and Love which such Men profess how will they find themselves deceived in the Issue 4. LET your occasional Thoughts of Christ be many and multiplied every Day he is not far from us we may make a speedy Address unto him at any time so the Apostle informs us Rom. 10. 6 7 8. Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ again from the dead for the word is nigh thee even in thy mouth and in thy heart The things that Christ did were done at a Distance from us and they are long since past But saith the Apostle the Word of the Gospel wherein these things are revealed and whereby an Application is made of them unto our Souls iâ— nigh unto us even in our hearts that is if we are
designs cursed self-pleasing Imaginations feeding on and being fed by the Love of the World and self do abide and prevail in them But we have not so learned Christ Jesus CHAP. XIII The second Difference between our beholding the Glory of Christ by Faith in this World and by Sight in Heaven FAITH is the Light wherein we behold the Glory of Christ in this World And this in its own Nature as unto this great End is weak and imperfect like weak Eyes that cannot behold the Sun in its Beauty Hence our sight of it differs greatly from what we shall enjoy in Glory as hath been declared But this is not all it is frequently hindred and interrupted in its Operations or it loseth the view of its object by one means or other As he who sees any thing at a great distance sees it imperfectly and the least interposition or motion takes it quite out of his sight So is it with our Faith in this matter whence sometimes we can have little sometimes no sight at all of the Glory of Christ by it And this gives us as we shall see another Difference between Faith and Sight NOW although the consideration hereof may seem a kind of Diversion from our present Argument yet I choose to insist upon it that I may evidence the Reasons whence it is that many have so little experience of the things whereof we have treated that they find so little of Reallity or Power in the exercise of this Grace or the performance of this Duty For it will appear in the issue that the whole defect is in themselves the truth it self insisted on is great and efficacious 1. WHILST we are in this life the Lord Christ is pleased in his Sovereign Wisdom sometimes to withdraw and as it were to hide himself from us Then do our Minds fall into Clouds and Darkness Faith is at a loss we cannot behold his Glory yea we may seek him but cannot find him So Job complains as we observed before Behold I go forward but he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him he hideth himself on the right hand that I cannot see him Chap. 23. 8 9. Which way soever I turn my self whatever are my endeavours in what way or work of his own I seek him I cannot find him I cannot see him I cannot behold his Glory So the Church also complains Verily thou art a God that hidest thy self O God of Israel the Saviour Isa. 45. 15. And the Psalmist How long Lord wilt thou hide thy self for ever Psal. 89. 46. This hiding of the face of God is the hiding of the shining of his Glory in the face of Christ Jesus and therefore of the Glory of Christ himself for it is the Glory of Christ to be the Representative of the Glory of God The Spouse in the Canticles is often at a loss and herein bemoans her self that her Beloved was withdrawn that she could neither find him nor see him Chap. 3. 1 2. Chap. 5. 6. MEN may retain their Notions concerning Christ his Person and his Glory These cannot be blotted out of their Minds but by Heresie or obdurate Stupidity They may have the same Doctrinal Knowledge of him with others but the sight of his Glory doth not consist therein They may abide in the outward performance of Duties towards him as formerly but yet all this while as unto the especial gracious Communications of himself unto their Souls and as unto a chearful refreshing view of his Glory He may withdraw and hide himself from them AS under the same outward dispensations of the word he doth manifest himself unto some and not unto others How is it that thou wilt manifest thy self unto us and not unto the world Joh. 14. 22. Whereon they to whom he doth so maniâ—est himself do see him to be beautiful glorious and lovely for unto them that believe he is precious whilst the others see nothing hereof but wonder at them by whom he is admired Cant. 5. 9. So in the same dispensation of the word he sometimes hides his face turns away the Light of his countenance clouds the beams of his Glory unto some whilst others are cherished and warmed with them TWO Things we must here speak unto 1. WHY doth the Lord Christ at any time thus hide himself in his Glory from the Faith of Believers that they cannot behold him 2. HOW we may perceive and know that he doth so withdraw himself from us so that however we may please our selves we do not indeed behold his Glory AS unto the first of these tho what he doth is supposed an act of Sovereign unaccountable Wisdom yet there are many holy ends of it and consequently reasons for it I shall mention one only He doth it to stir us up in an eminent manner unto a diligent search and enquiry after him Woful sloth and negligence are apt to prevail in us in our Meditations on heavenly things Tho our hearts wake as the Spouse speaks Cant. 5. 2. in a valuation of Christ his Love and his Grace yet we sleep as unto the due exercise of Faith and Love towards him Who is it that can justifie himself herein That can say My heart is pure I am clean from this sin Yea it is so far otherwise with many of us that he is for ever to be admired in his patience that on the account of our unkindness and woful negligence herein he hath not only withdrawn himself at seasons but that he hath not utterly departed from us Now he knows that those with whom he hath been graciously present who have had views of his Glory altho they have not valued the mercy and priviledge of it as they ought yet can they not bear a sense of his absence and his hiding himself from them By this therefore will he awake them unto a diligent enquiry after him Upon the discovery of his absence and such a distance of his Glory from them as their Faith cannot reach unto it they become like the Doves of the Valleys all of them mourning every one for his iniquity and do stir up themselves to seek him early and with diligence see Hos. 5. 5. So wherever the Spouse intimates this withdrawing of Christ from her she immediately gives an account of her restless diligence and endeavours in her enquiries after him until she have found him Chap. 3. 1 2 3 4 5. Chap. 5. 2 3 4 5 6 7 8. And in these enquiries there is such an exercise of Faith and Love tho it may be acting themselves mostly in sighs and groans as is acceptable and well pleasing to him WE are like him in the Parable of the Prophet that spake unto Ahab who having one committed unto him to keep affirms that whilst he was busie here and there he was gone Christ commits himself unto us and we ought carefully to keep his presence I held him saith
belongs properly to the Times of the Gospel when the Righteous were to flourish and it is a Promise of the New Covenant as is manifest in that it is not only given unto Believers but is also extended unto their Seed and Off-spring which is an assured Signature of New Covenant Promises And here is 1. A supposition of what we are in our selves both before and after our Conversion unto God namely as thirsty dry and barren Ground We have nothing in our selves no radical moisture to make us flourishing and fruitful And as it is before so it is after Conversion We are not sufficient of our selves our sufficiency is of God 2 Cor. 3. 5. Being left to our selves we should utterly wither and perish But 2. Here is the blessed Relief which God in this Case hath provided he will pour the sanctifying Water of his Spirit and the Blessing of his Grace upon us And this he will so do as to cause us to spring up as among the Grass as Willows by the water courses There is nothing of a more eminent and almost visible growth than Willows by the water courses Such shall be the Spiritual growth of Believers under the Influences of these Promises that is they shall be fat and flourishing and still bring forth fruit And other Promises of the same Nature there are many but we must observe two things concerning them that we may be satisfied in their Accomplishment As 1. THE Promises of the New Covenant as unto the first Communication of Grace unto the Elect are absolute and inconditional they are the executive conveyances of Gods immutable Purposes and Decrees And what should be the condition of the Communication of the first Grace unto us Nothing that is not Grace can be so If it be said that this also is of God in us which is the Condition of the Communication of the first Saving Grace unto us then I would know whether that be bestowed on us without any Condition if it be then that is the first Grace as being absolutely free if it be not then what is the Condition whereon it is bestowed concerning which the same Enquiry must be made and so for ever But this is the Glory of Convenant Promises that as unto the Communication of the Grace of Conversion and Sanctification unto the Elect they are absolutely free and inconditionnate But 2. THE Promises which respect the Growth Degrees and Measures of this Grace in Believers are not so There are many Duties required of us that these Promises may be accomplished towards us and in us yea watchful Diligence in Universal Gospel Obedience is expected from us unto this end See 2 Pet. 1. 4 5 6 7 8 9 10. This is the ordinary Method of the Communication of all supplies of Grace to make us spiritually flourish and be fruitful namely that we be found in the diligent exercise of what we have received God doth sometimes deal otherwise in a way of Soveraignty and surprizeth men with healing Grace in the midst of their Decays and Backslidings as Isaiah 57. 17 18. So hath many a poor Soul been delivered from going down into the Pit The good Shepherd will go out of his way to save a wandring sheep but this is the ordinary method 3. NOTWITHSTANDING these blessed Promises of Growth Flourishing and Fruitfulness if we are negligent in the due Improvment of the Grace which we have received and the discharge of the Duties required of us we may fall into Decays and be kept in a low unthrifty state all our days And this is the principal ground of the Discrepancy between the Glory and Beauty of the Church as represented in the Promises of the Gospel and as exemplified in the Lives and walking of Professors they do not live up unto the Condition of their accomplishment in them howbeit in Gods way and time they shall be all fulfilled We have therefore innumerable blessed Promises concerning the thriving growing and flourishing of the Principle of Spiritual Life in us even in old Age and until Death But the Grace promised unto this end will not befall us whilst we are asleep in Spiritual Sloth and Security Fervent Prayer the exercise of all Grace received with Watchfulness unto all holy Duties are required hereunto 3. GOD hath secured the Growth of this Spiritual Life by the provision of Food for it whereby it may be strengthened and increased for Life must be preserved by Food And this in our Case is the Word of God with all other Ordinances of Divine Worship which depend thereon 1 Pet. 2. 2 3. Whatever the state of this Life be whether in it's Beginning it 's Progress its Decays there is suitable nourishment provided for it in the good Word of Gods Grace If Men will neglect their daily Food that is provided for them it is no wonder if they be weak and thriftless And if Believers are not earnest in their desires after this Food if they are not diligent in providing of it attending unto it much more if through Corruptions and Temptations they count it in the preaching of it light and common Food which they do not value it is no wonder if they fall into Spiritual Decays but God hath herein provided for our growth even unto old Age. AND this is the first thing which was proposed unto Confirmation namely that the Constitution and Nature of Spiritual Life is such as to be indeficient so as to thrive and grow even in old Age and unto the end THE Second thing proposed is That notwithall this provision for the Growth of Spiritual Life in us Believers especially in a long course of Profession are subject to Decays such as may cast them into great Perplexities and endanger their Eternal Ruine AND these Spiritual Decays are of two sorts 1. Such as are gradual and universal in the loss of the vigour and Life of Grace both in it's Principle and in it's Exercise 2. Such as are occasioned by Surprizal into Sin through the Power of Temptation I mean such Sins as do waste the Spiritual Powers of the Soul and deprive it of all solid peace AS for Temporary Believers give them but time enough in this World especially if it be accompanied with outward Prosperity or Persecution and for the most part their Decays of one sort or another will make a discovery of their Hypocrisie Though they retain a Form of Godliness they deny the Power of it Prov. 1. 31. And if they do not openly relinquish all Duties of Religion yet they will grow so Lifeless and favourless in them as shall evidence their Condition for so it is with them who are lukewarm who are neither hot nor cold who have a Name to live but are dead AND herein lyeth a signal difference in this matter between sincere Believers and those who believe only for a time for those of the latter sort do either not perceive their Sickness and Decays their Minds being taken up and possessed with
of slumber seems to be poured on many 2. TO improve this Conviction I would ask of some whether they have been able to maintain Spiritual Peace and Joy in their Souls I take it for granted that ordinarily they are inseparable Adjuncts of the Life of Faith in an humble fruitful Walk before God The Scripture testifieth that they are so and no Experience lyes against it in ordinary Cases And I suppose that those unto whom I speak do in some measure know what they are and do not delude themselves with Fancies and Imaginations they have substance in them however by some derided and to some unknown Have this Peace and Joy been maintained and born sway in your Minds Have they under all Tryals and Surprizals been quickly composed by them Or are you not rather on all Occasions uneasie and perplexed This is certain that a decaying Spiritual State and solid Spiritual Peace are inconsistent And if ever you had such Peace you may by the loss of it know into what state you are come 3. NOT to enquire further into things internal and hidden wherein Men may justifie themselves if they please there are too many open visible Evidences of these Decays among Professors of Religion they have not kept them from he Eyes of the Church nor yet from the World Do not Pride Selfishness Worldliness Levity of Attire and Vanity of Life with corrupt unsavoury Communication abound among many The World was never in a worse posture for Conformity than it is at this day wherein all Flesh hath corrupted it's ways and yet as unto things of outward appearance how little dinstinction is left between it and those who would be steemed more strict Professors of Religion was this the way and manner of the Saints of old of those that went before us in the same Profession Was it so with our selves in the time of our first Espousals when we went after God in the Wilderness in a Land that was not sown as Jerem. 2. 2 Some understand what I say If we have not some of us had better days we never had good days in our Lives if we have had them why do we not stir up our selves to look after a Recovery 4. MAY not God say of many of us what he said of his People of old Thou hast been weary of me O Israel Isa. 43. 22. Have we not been weary of God untill we have abundant cause to be weary of our selves The most I presume will be ready with them in Malachi to say How or wherein have we been weary of God Do we not abide yea abound in the Duties of his Service What can be more required of us wherein are we to blame This were something indeed but that it is often so that Men are weary of Cod when they even weary God with their Duties and Services Isa. 1. 13 14. God says in his Word He is weary They say in their Hearts they are weary Mal. 1. 13. But I answer MANY cannot with any modesty make use of this pretence Their Sloth Indifferency and Negligence in the Observance of the Duties of Divine Worship both in private and publick is notorious In particular is not the Duty of Family Prayer neglected by many at least as to it's constancy and fervency And although it be grounded in the Light of Nature confirmed by the general Rules of the Scripture requisite unto the Dedication of a Family unto God strengthened by the constant Example of all the Saints of old and necessary in the Experience of all that walk with God yet do not many begin to seek out pleas and arguings to justifie their Omission hereof Are not all things filled with the fruits of the negligence of such Professors in the Instruction of their Children and Servants And hath not God given severe Rebukes unto many of us in their fearful miscarriages And as unto the publick Worship of God I wish that Sloth and Indifferency did not appear upon too many under various pretences But 2. THIS is not that which I do intend Men may be weary of God whilst they abide in the observance of a multitude of outward Duties 1. THEY may be so with respect unto that Spirituality and Intention of mind unto the Exercise of all Grace which are required unto such Duties These are the Life the Soul the animating Principle of them without which their outward performance is but a dead Carkass Men may draw nigh to God with their Lips when their Hearts are far from him This is that which becomes God in his Worship and is useful to our own Souls for God is a Spirit and he will be worshipped in Spirit and in Truth which he is not but in the Exercise of the Graces of his Spirit in the Worshippers For bodily exercise profiteth little but Godliness is profitable unto all things 1 Tim. 4. 8. TO keep up the Mind unto this frame to stir up all Grace unto a constant vigorous Exercise in all Holy Duties is a matter whereunto great Spiritual Diligence and Watchfulness is required Watch unto Prayer A thousand pretences rise against it all the Arts of Sloth Formality weariness of the Flesh and the business of Life do contend to frustrate the design of it And the suitableness of resting in the work done unto the Principles of a Natural Conscience gives efficacy to them all And when Men come to satisfie themselves herein it may be it were better that for a time such Duties were wholly omitted for in that case Conscience it self will urgently call on Men not hardened in Sin to a consideration of their Condition wherefore much Spiritual Labour and Diligence is required in this matter The outward performance of Religious Duties be they never so many or however strictly enjoyned as the daily and nightly Canonical hours amongst the Popish Devotionists is an easie task much inferiour unto the constant labour which some Men use in their Trades and Callings And in them in the performance of them either publick or in their Families men may be weary of God And according as they are remiss in the constant keeping up of Spirituality and the Exercise of Grace in sacred Duties so is the Degree of their Weariness And there is almost nothing whereby Men may take a safer Measure of their Decays or Growth than by the usual frame of their Minds in these Duties If they do constantly in them stir up themselves to take hold of God as Isa. 64. 7. it is an evidence of a good Temper of Spiritual Health in the Soul But this will not be done without the utmost Watchfulness and Care against Impressions from the Flesh and other Temptations But Sloth and Formality herein is a sign of a thriftless State in the inner man And all Inventions of such Formality are disserviceable unto the Interest Grace 2. SO is it with them also who attending unto the outward Duties of Religion do yet indulge themselves in any known Sin for there
unto him whereof they express First The Cause which was his meer Grace and Mercy For in thee the Fatherless findeth Mercy And Secondly The Effect of it which is Praise and Thanksgiving So will we render the Calves of our Lips And some things we may hence farther observe as unto the Case under Consideration As 1. ALTHOUGH God will repair our Spiritual Decays and heal our Backslidings freely yet he will do it so or in such a way as wherein he may communicate Grace unto us to the praise of his own Glory Therefore are these Duties prescribed unto us in order thereunto for although they are not the procuring Cause of the Love and Grace from whence alone we are healed yet are they required in the method of the Dispensation of Grace to precede the Effect of them Nor have we any where a more illustrious Instance and Testimony of the Consistency and Harmony which is between Soveraign Grace and the diligent discharge of our Duty than we have in this place For as God promiseth that he would heal their Backslidings out of his free Love verse 4. and would do it by the Communication of Effectual Grace ver 5. so he injoyns them all these Duties in order thereunto 2. THAT Tunless we find these things wrought in us in a way of preparation for the receiving of the Mercy desired we have no firm ground of Expectation that we shall be made partakers of it For this is the method of Gods dealing with the Church Then and then only we may expect a gracious Reviving from all our Decays when serious Repentance working in the ways declared is found in us This Grace will not surprize us in our Sloth Negligence and Security but will make way for it self by stirring us up unto sincere endeavours after it in the perseverance of these Duties And untill we see better Evidences of this Repentance among us than as yet appears we can have but small Hopes of a general Recovery from our present Decays 5. THE Work it self is declared 1. By it's Nature 2. In it's Causes 3. From it's Effects 1. IN the Nature of it it is the healing of Backslidings I will heal their Backslidings the Sin whereby they are fallen off from God unto whom they are now exhorted to Return These bring the Souls of Men into a diseased Estate and danger of Death The Cure hereof is the Work of God alone Hence he gives himself that Title I am the Lord that healeth thee Exod. 15. 26. And because of the poysonous Nature of Sin and the danger it brings of Eternal Death unto the Souls of Men the Removal of it or a Recovery from it is often called by the name of Healing Psal. 6. 2. Isai. 57. 18 19. Hos. 6. 1. Here it includeth two things First the pardon of Sin past and then a supply of Grace to make us fruitful in Obedience I will be as the Dew to Israel as we shall see This is God's Healing of Backslidings 2. IN the Causes of it which are 1. The Principal moving Cause and that is free undeserved Love I will love them freely From hence alone is our Recovery to be expected 2. The Efficient Cause which as unto Sins past is pardoning Mercy Mins Anger is turned away from him And as unto renewed Obedience in which two our Recovery consists it is in a plentiful Supply of Effectual Grace I will be as the Dew unto Israel Fresh supplies of the Spirit of Grace from above are so expressed This is necessary unto our Healing and Recovery 3. IT is described by it's Effect which is a much more abundant Fruitfulness in Holiness and Obedience in Peace and Love than ever they had before attained This the Prophet sets out in multiplied Similitudes and Metaphors to denote the Greatness and Efficacy of the Grace so communicated I have a little insisted on the opening of this Context for sundry Reasons 1. THE Case which I would consider is in all the parts of it stated distinctly and represented clearly unto us There is nothing remains but only the especial Way whereby in the Exercise of Faith this Grace may be obtained which is that which I shall speak unto in the last place as that which is principally intended in this Discourse 2. THAT I might shew how great a thing it is to have our Spiritual Decays made up our Backslidings healed and so to attain the vigorous acting of Grace and Spiritual Life with a flourishing Profession and fruitful Obedience in Old Age It is so set forth here by the Holy Ghost as that every one must needs have a sense of the Beauty and Glory of the Work It is that which Divine Love Mercy and Grace are eminently effectual in unto the Glory of God that which so many Duties are required to prepare us for Let no Man think that it is a light or common work every thing in it is peculiar It is unto them who are made partakers of it a Life from the Dead 3. THAT none may utterly despond under their Decays When Persons are awakened by new Convictions and begin to feel the weight of them and how 〈◊〉 they are intangled with them they 〈◊〉 ready to faint and even to despair of Deliverance But we see that here is a Promise of Deliverance from them by pardoning Mercy and also of such fresh Springs of Grace as shall cause us to abound in Holiness and Fruitfulness Who is it that is entangled with Corruptions and Temptations that groans under a sense of a cold lifeless barren frame of Heart he may take in Spiritual Refreshment if by Faith he can make Application of this Promise unto himself 4. THAT which remains is to declare the particular Way whereby in the Exercise of Faith we may obtain the Fruit of this and all other Promises of the like Nature unto the End so often proposed namely of being flourishing and fruitful even in Old Age. Now supposing a due Attendance unto the Duties mentioned I shall give some Directions with respect unto that which gives Life Power and Efficacy unto them all and which will infallibly bring us unto the full Enjoyment of this Signal Mercy And they are these that â—ollow 1. ALL our Supplies of Grace are from Jesus Christ. Grace is declared in the Promises of the Old Testament but the way of it's Communication and our receiving of it is revealed unto us in the New This belongs to the Mystery of it that all Grace is from Christ and shall be in vain expected any other way He hath assured us that without him we can do nothing we can no more bring forth Fruit than a Branch can that is separated from the Vine John 15. 3 4 5. He is our Head and all our Spiritual Influences that is Divine Communication of Grace are from him alone He is our Life efficiently and liveth in us effectively so as that our Ability for vital Acts is from him Gal. 2. 20. Col. 3. 1