condition was discovered when anguish and horrour was upon their spirits then they were contented to do any thing Acts 2. 37. What shall we do to be saved Thus also it was with Saul Acts 9. 6. When Christ had created those tremblings and astonishments in his spirit then he comes off fully to Christ Lord what wilt thou have me to do So it was with the Jaylor when he had a true representation of his estate then he cries out Acts 16. 30. Sirs what must I do to be saved A man that is in extremity will do any thing to save his life When he sees that he must perish if he do not presently consent to what is proposed then he lingers not if he must throw all his goods overboard he is contented to cast them out presently because death is before him 4. That the mercy of the cure may be more highly valued Salvation from hell is a very great work which should be valued by all on whom it is bestowed The Prophet David calls upon his soule and all that is within his soule to praise God for such a mercy Psalme 103. init He that considers the worth of salvation the unworthinesse of the persons enjoying it the costlinesse of it the multitudes that shall never partake of it must needs acknowledge it a thing worthy to be esteemed But so unthankful a piece is the heart of man that he doth not value it at any considerable rate Jesus Christ therefore before he bring any into such a state will discover their misery to themselves that so he may provoke them to extraordinary thankfulnesse for it And the truth is nothing doth so much enhance the price of salvation in our hearts as a cleer manifestation of our wretched condition See how the Apostles heart is enlarged upon this very consideration 1 Tim. 1. 15. Had he not seen himself to be the chief of sinners he would never have thought salvation by Christ worthy of all acceptation as now he did 5. That the skill of the Physician may be more cleerly discovered Jesus Christ seeks to advance his own glory in all the works he does for the sonnes of men As in other his works so especially in this great work of conversion Therefore it is that he will not heale any till he have shewed them their sad estat◠〈…〉 may see his wisdome power goodnesse in their healing Men that think little or nothing ayles them do not halfe so much value the Physicians paines or skill as those that see themselves at the very brink of the grave when the Physician takes them in hand Jesus Christ therefore will shew them every sort that so they may publish his glory that wrought it for them I was brought low and he helped me saith David Ps 116. 6. See how the poor blind man proclaims the honour of Christ Joh. 9. 32. 4. Whether Jesus Christ observe the same method in this work of discovering the sinners estate to himselfe Whether all sinners have the same measure of humbling and terror and whether they continue for the same time under apprehensions of wrath Answ Jesus Christ is a free Agent He is not tyed to any certaine method nor doth he alwayes walk in the same way His dispensations in the work of convincing men of sinne are various and different The work is wrought on all so far as to make the soule sensible of sinnes bitternesse above all other bitternesse and to make it sensible of Christs excellency above all other excellent things But that it is done in the same violent manner in all or that it is of the same continuance cannot be affirmed Conviction and conversion may be wrought at the same Sermon as we see it was with those three thousand Acts 2. 37. 41. They were no sooner pricked in their hearts but they gladly received the word There was great difference between this work in Lydia and in the Jaylor Acts 16. 14. God shewed her hersicknesse in â— more milde way The Lord opined her heart that she attended unto the things which were spoken of Paul But the Jaylor he had an earthquake and great horrours in his conscience v. 27 29. 1. Some sinners have been more scandalous then others These are brought to Christ with greater troubles so it was with the Jaylor he had been a cruel bloody man God layes him under deep sorrow 2. God hath a greater work to do by some sinners then by others These he uses to deal with in a more rough way that he may prepare them for service the better This seems to be the reason of his so sharp dealing with Saul Act. 9. 15 16. 3. Some sinners are of a more rough turbulent nature then others These must be handled more severely Some men must be bound before they will be ruled So it is with some kinde of sinners Thus with Manasseh 2 Chr. 33. 11. 4. Some have been sinners of a longer standing then others These Christ useth to be more sharp withal in his way of curing 5. Some sinners have been more confident in their civil righteousnesse then others As Paul was in his Pharisaisme Phil. 3. These Christ uses to handle more sharply Jesus Christ is a wise Physician he observes the nature of all his Patients and accordingly prescribes medicines for them He that hath the least measure of this conviction hath so much as that he sees himself lost undone helplesse hopelesse in himself He sees the evil of sinne he sees Christ an excellent sutable al sufficient good for his soule This one thing 〈…〉 Where there is the least sorrow before 〈…〉 conâ—â—â—sion there is many times greater sorrow and morâ— troubles of Spirit after conversion The Uses of this Point 1. How sad is the condition of those that never yet were truly made sensible of their sick estate They never yet had a true lively sensible apprehension of their sick condition They were never so much as pricked in their hearts for sinne so as to make them loath it They were never taken from all their high conceits of their own natural estate c. These men have cause to suspect that sinne is not yet cured A person may have some conviction of his misery and not be healed but a man cannot be healed without some conviction The heart cannot be broken for sinne without the sight of sinne Ezek. 36. 31. There can be no self-loathing till there be a remembring of our wayes and doings that have not been good 2. How necessary the preaching of the Law is to true conversion A man will never be taken off from the opinion of his own healthfulnesse but by the preaching of the Law The Law shews men what they are what they may expect c. The fallow ground of the heart will never be broken up without the plough of the Law Jer. 4. 3. The plough of the Law must go and make deep furrows too before the seed of comfort be cast in Though the preaching of the
of his soul say that his end in coming to duties publick and private is because he would see him whom his soule loveth and therefore he is not satisfied with a duty if he meet not with God in it he may then comfortably conclude from the performing of duties a principle of grace in his heart 3. A desire to get corruption weakned and grace strengthened This is one end why God hath instituted his Ordinances that sinne may be outed thereby and grace confirmed 2 Cor. 10. 4. and 1 Pet. 2. 2. Now when a person can in the integrity of his soule say that he prays heares c. that he may get love increased faith confirmed grace exercised that he may get his heart warmed his conscience purified then he may comfortably conclude from such duties that his heart is upright with God 3. When the deportment is fair after duties I shall here name two things First When we blesse God for duties 'T is a great mercy to enjoy the Ordinances of God Psal 147. 19 20. Now when you return from prayer hearing c. if you can from your souls blesse the Lord that you have had such an opportunity from a sincere heart then you may conclude that your hearts have a principle in them above nature when you look upon them as priviledges Secondly When the doing of duties make you fruitful When you heare and give up your selves to be ruled by the Word you heare Rom. 6. 17. When you desire as well to be doers of the Word as hearers of it Jam. 1. 22 23 24. When you pray and desire to live the prayers you make to God When your soules are troubled that you cannot finde that fruitful efficacy of your duties upon your hearts and in your lives which you would fain find You can heartily chide your selves that you are no better for your duties When you go to prayer or to hearing or to the Table of the Lord your earneâ—◠〈…〉 is that he would make you 〈…〉 When you go into your â—lâ—eset to 〈◊〉 the Word you send up some ejaculation to heaven that the Word may be effectual upon your soulâ— c. then you may comfortably conclude that there is a supernatural work upon your hearts But if these things be not in you in some degree and measure the bare performance of duties though they he done never so frequently never so exactly as to the outwards of them will be no ground to you for the reasons above mentioned that you are in a good condition This is the second false Rule 3. The third false Rule Outward Prosperity Multitudes of men judge of their spiritual condition by the Rule of outward Prosperity They think their soules are in health because their bodies are in health they think they are inwardly prosperous because they are outwardly happy They have great revenues a full trading they have a multitude of children their flocks and their heards are increased they are advanced to great honours therefore they blesse themselves and say God loves them and they are highly in his favour They think they are the heires of heaven because they are the possessors of the earth Thus it was with the ten tribes when the Prophets threatned the judgements of God against them for their sinnes they ran to this Sanctuary to secure themselves they concluded Gods special favour from outward prosperity Vid. Hos 12. 8. 'T is the general and common refuge of worldly men They think their hearts are full of grace because their purses are full of gold because the world dandles them upon her lap they think God dandles them upon his knee For the removal of this I shall propound four things First 'T is a mercy in it self to enjoy a competency of these outward things To have health wealth prosperitie plentie is a mercy to be received with much thankfulnesse from God To be poore sicklie weak is in it selfe an evil and to be rich strong healthful is in its own nature a blessing which I shall prove by these two Arguments 1. The Scripture puts outward prosperity amongst blessings Deut. 28. 3 4 5 to 15. So Lev. 26. 3 4 c. Now what the Scripture calls blessing is in its own nature a blessing The judgment of God is according to truth 2. Those which are rich c. have more opportunities of doing good then such as are poore They may by their outward estates promote Religion help to advance the worship of God in the world be instruments of planting the Gospel in forreigne parts A good purse and a gracious heart meeting together may be very instrumental sundry wayes for the glory of God and the good of men They may be the meanes of bringing in many to God both by their example which is very prevalent in the world and by giving unto men rewards for godlinesse sake One rich man in a Parish may be a great help to make a Parish Religious if not in heart yet in profession which is a great mercy Rich men have a capacity of doing that good which men of meaner condition want They may relieve prisoners cloath the naked feed the hungry ransome captives which other men cannot do Now it 's a mercy to be put into a capacity of doing good 〈…〉 a good man when he is not capable 〈…〉 the good he would though it be but a temporal good 'T is a greater trouble to a good man not to be able to give then it is to the poore to be turned away without giving Though in such case the liberality of the heart is accepted instead of the liberality of the hand He that would give when he hath not to give is set down in Gods Kalendar for a bountiful man though he give nothing at all This is the first conclusion Secondly Riches and grace do sometimes go together Outward Prosperity and inward do sometimes meet in the same person 'T is not impossible that rich men should be good men We have some instances of this in Scripture Abraham was very holy Called the righteous man Esay 41. 2. the Father of the faithful The friend of God c. and yet Abraham was very rich Gen. 24. 35. Job was exceeding pious a man whom God boasts of to Satan Job 1. 8. and yet he was very rich He had plenty of children those are first put in the inventory and he was rich in all other wealth ver 3. he had seven thousand sheep three thousand camels five hundred yoke of oxen five hundred she asses and a very great houshold and Chap. ult when his estate is surveyed againe you will finde it doubled ver 12. many other instances we have in Scripture of the Association of grace and greatnesse This God doth for these six Reasons 1. To confute the judgement of the world Plain dealing is a jewel saith the world but he that useth it will die a beggar God gives these things to his people to crosse that wicked Proverb 2. To
termes set down what is here more covertly propounded saying I am not come to cast the righteous but sinners to repentance In the handling of this doctrine I shall open these foure things 1. Shew that this is Christs usual method 2. How this work of discovery is wrought 3. Why Christ takes this course in the healing of sinners 4. Whether this work be wrought alike in all 1. That this is Christs usual method appears two wayes 1. By our Saviours own declaration We shall finde him in Scripture expressing this two wayes 1 By declaring the end of his coming He came from heaven to save and convert such kinde of persons Luke 19. 10. The Sonne of man came to seek and to save that which was lost Not simply all such as are lost for there are abundance of lost sinners which he neither came to seek or to save intentionally but such as see themselves to be in a lost condition such as are first made sensible of that lost undone condition they are in without Christ So Esay 6â— 1 2. He doth there fully declare both for what sinners he came into the world and how he heales those sinners They are such sinners as are broken-hearted such sinners as mourne they are meekned sinners Christ first breaks their hearts causes them to mourne out of the sense of their sinnes meekens their spirits by a work of conviction and then heales them by the Application of the Promises of grace 2 By the forme of invitation he uses to sinners This is fully exprest by the Evangelist Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest The words are very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ doth not call sinners as sinners but as labouring sinners as burdened sinners such as are even overwhelmed and born down with the heavy weight of sinne Such as see sinne and upon the sight of it are so overwhelmed that they cannot look up but are ready to sink and die under it 2. From the order of this working upon such as he hath healed You can hardly finde any one that ever was healed but in this way but multitudes that have been wrought upon after this manner Those three thousand who were converted by Peters Ministery were first brought to the sight of their sick estate and then were converted Acts 2. 37. What is the meaning else of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was not the least part or point of the heart but it was wounded it was with them as if the sharp points of daggers or stings of Scorpions had been stuck and fastened in their hearts So it was with the Jaylor Acts 16. â—7 〈…〉 those expressions and gestures of his shew that he was first convinced of his sick estate before he was cured The same method is observable in Pauls conversion Acts 9. 4 5 6 9. his falling to the earth his trembling and astonishment the words uttered by him the continuance of his blindnesse for the space of three dayes What are these but evidences of the work of conviction which Christ wrought upon his heart The same course and method in some degree or other doth Christ observe in all those whom he heales of their spiritual diseases especially if they be such as are adulti grown men when this work is wrought upon them This is the first particular 2. How Christ makes this discovery Answ This is wrought ordinarily by the preaching of the Law The Ministery of the Law is the most certain and expeditious way to make the sinner sensible of his sick estate The Law hath a threefold effect upon the soul as to the accomplishing of this work viz. 1. The Law sets before the eye of the sinner the miserable estate which man is in by sinne with the wrath of God due to him for the same All knowledge of sinne is by the Law thorough the convincing power of the Spirit of God Rom. 3. 20. By this meanes the Apostle came to see his sinne Rom. 7. 7 9. He thought inward concupiscence to be no sinne till God by his Law had better informed his judgement He thought his condition while he was a Pharisee to be as good as the condition of the best but when God had tutor'd him a while by the Law then he looked upon himselfe as a dead man when the commandment â—ame sin revived saith he and I died v. 9. 2. It doth convince the conscience of the sinner that he is the guilty person whom the Law threatneth with all that misery The Law of God doth point him out as Nathan did David and tells him that he is the man against whom all that wrath is denounced The Apostle mentions this work of the Law 1 Cor. 14. 24 25. The sinner being smitten with the edge of the Law falls down on his face confessing that he is the very man that is guilty of such sinne and liable to the miseries due to such sin The condition discovered is his condition 3. The Law awakens the sinner out of his security lets him see the impossiblity of his personal satisfying the Law and so works horrour and astonishment in the soule This effect it had on the Jaylor Acts 16. 29. his heart was set on a trembling frame upon the apprehension of that sad guilt and misery under which he lay from which he was not able to deliver himselfe This is that which the Apostle calls the Spirit of bondage Romans 8. 15. which is opposed to the Spirit of Adoption This is the second thing 3. Why Christ takes this course in the healing of sin why will he not heal the sinner till he have him sensible that he is not in a sound condition 1. That sinne may be imbittered Sinne is in it selfe and evil and bitter thing 'T is compared unto gall and wormwood and 't is far more bitter then either of these Now 't is the minde of God that the sinner should taste the bitternesse of sinne before he be healed Jer. 2. 19. Therefore is he pleased to 〈…〉 course 2. That the sinner may be brought to a 〈◊〉 shame for his sinne Sinne is a very shaâ—eful thing 'T is called shame in Scripture and 't is the minde of Christ that all sinners that are recovered shall beare the shame of their sinnes Ezek. 16. 52. Now if the sinner should be healed before his sinne be discovered this designe of God would be frustrated 3. That the sinner may be willing to come up to his termes When Christ begins at first to deale with a soule about the work of Conversion he keeps a huge bogling he doth exceedingly dodge with Jesus Christ to bring him to low termes Christ therefore shewes him his naked condition what he is and what he must expect if he close not with him and by this meanes he is brought to a ready and willing complyance with him We see it in those three thousand which Peter converted when their
c. The Apostle mentions this 1 Pet. 4. 4. The best actions of the godly are occasions of stumbling to the wicked Well this text may greatly help the people of God against being offended so as to despond because of such causlesse offence If Christ was a stone of stumbling is it any great matter if we be stones of stumbling If they were offended at Christ will they not be offended at us It is enough for the Disciple that he be as his master Gods people should take care that they give no occasion of stumbling to the worst of men but if they will take offence at the holy practises Gods people should set but very little by such offences Mat. 15. 14. especially considering the close of the text whereunto they were appointed 2. How unfit and incompetent Counsellors are wicked men in the matters of Religion They may be Oracles in and about civil and worldly thingâ— but for the things of Christ they are of no judgement or understanding Christ is to them a stone of stumbling they dash themselves in pâ—eces upon him They reject him they despise him both in his person and doctrine and therefore are not to be consulted much lesse followed in their advice abort these matters Artifice in suâ— arte consulâ—â—â—â—on 'T is a vaine thing to ask advice from men about those things wherein they have no skill Wicked men have no spiritual true skill in the matters of Christ They are more like to seduce us then â—n direct us in these matters 'T is unsafe to make them our Counsellors who are â—o prejudiced against the things of God Who would put himself under the conduct of a blind man especially in a way which he had never travelled The mischief of a wicked heart 3. There is nothing so good but a wicked heart will turn it to its own detriment As there is no thing so bad but a gracious heart will suck some good out of it so there is nothing so good but an ungracious heart will suck some hurt out of it A wicked heart is like a spider it will contract poyson out of the sweetest Rose Nothing better then Christ and yet a wretched sinfull heart will make him a stumbling stone Word Ordinances Promises Mercies of all sorts are made pitfals and snares by a naughty heart A wicked heart undoes it self more by the mercies it receives then by all its evils It s a fearful imprecation of David against the wicked Psal 69. 22. Let their table become a snare c. A wicked heart is of sinful ingenuity and wittiness to undo it selfe by the best things 4. This may be some relief to the poor Ministers when they see men scandalized and enraged against their persons or doctrines It s a great grief to their spâ—rits to think how the truths they preach fall under contempt the administrations of Ordinances divine quarrel'd at well it was so with Christ his person that was bâ—tter then ours his doctrine that was purer then ours his administrations that were more glorious then ours were If God will have his Ministers lye as stumbling blocks upon which sinful men shall fall so as to destroy themselves they must be content if God will have them preach men judicially to impenitency and hardnesse of heart as Esay did Ch. 6. 10. they must bear it Christ hardly preached a Sermon or made a prayer or dispensed any Ordinance but the greatest part of them that were present were scandalized at him He was set for the fall of many in Israel as well as for their rising Luke 2. 37. If God will have his Ministers to be so to any it is not strange especially because they are and shall be a sweet savour to God both in them that perish and in them that are saved 2 Cor. 2. 15. 2. For Exhortation First to the godly and Secondly to the wicked and ungodly 1. For the godly First Blesse God that Christ is not a stumbling stone to you That neither his person nor his doctrine nor his Kingdome do offend you The time was when you were offâ—nded with Christ as much as any and if God should leave you to your selves you would stumble upon him again That you are enabled to close with his person to embrace his doctrine to submit to his government without offence is a mighty mercy especially now when so many are scandalized Mat. 11. 6. Secondly Labour so to carry your selves that ye may not occasion others to be offended at Christ 1 Cor. 10. 32. Paul was very careful of it himself Acts 24. 16 The sinfulnesse of Professours will make men take offence at Christ The doctrine of Christ the government of Christ will be stumbled at if you have not care of your ways more then ordinary If you take not heed to your selves both in matter of opinion and practice you will pave a way to make many fall upon Christ himself Your miscarriages reflâ—ct dishonour both upon Christs person and doctrine Give no offence saith Paul to the Corinthians 2 Cor. 6. 3. That the Ministry be not blamed Christianity will be blamed yea Christ himself will be blamed if you be not careful to avoid miscarriages And besides you will be instrumental to damne the souls of your brethren for whom Christ dyed Remember that of our Saviour Mat. 18. 7. Wo unto that man by whom the offence cometh 2. For the wicked Take heed of making Christ any longer a stumbling stone It 's a very sad thing to stumble at Christ Let me shew it you in these five particulars 1. It 's a very sinful thing The sinfulnesse of it appears in this 1 It 's a charging of wickednesse upon Christ He that takes offence at Christ what doth he but say that there is something in Christ which is matter of exception To make Christ a stumbling stone is either to professe that Christ is blame worthy or that thy self art foolish What a high sinne is it to asperse Christ the holy one with any miscarriage he was holy harmlesse undefiled separate from sinners Heb. 7 26 And 2. It s the inlet to other sinnes It hinders the soul 1. From loving Christ with that love that love that is meet 2 From obeying Christ 3. From beleeving in Christ 4. From recommending him to others 5. From being thankful for Christ 6. It turnes the soul upon the sinne of blaspheming and reviling Christ 7 Iâ— hinders the soul from suffering for Christ He that stumbles at Christ is in the high-way to all kinde of sin against Christ he may easily be perswaded to set up another Christ 2. It 's a very dangerous thing It 's dangerous in these two respects For first It makes all that Christ hath done or suffered of no effect to us He that stumbles at Christ cuts himself off from all the merits and benefits of Christs death Resurrection Ascension Intercession We may say of such a one as Paul doth of circumcision Gal 5. 4. Nay secondly
being above the world the work of God might prosper better in their hearts If ye be rison with Christ c. v. 1 2. This he presseth by two cogent Arguments 1. They are dead to the world v. 3. for ye are dead By faith they are partakers of Christs death and by their profession they are under an obligation of dying more and more 2. Their life is hid with Christ in God v. 3. They are appointed to a higher kinde of life then that which other men live therefore they ought to seek after those things which appertaine to this life Now lest any should object if the life thou speakest of be a hidden life what advantage will it be to be so mindful of it the Apostle answers v. 4. though it be for the present an hidden life yet it shall be revealed and that perfectly When Christ who is our life shall appear c. In which we have these two Propositions viz. 1. Jesus Christ is a beleevers life 2. That Christ who is a Beleevers life shall appear Of these in Order Doct. 1. That Jesus Christ is a Beleevers life For the understanding of this we are to know that a Beleever hath a twofold life for I shall not speak here of the life of nature which a beleever enjoys not as a beleever but as a reasonable creature Jesus Christ is a beleevers life as he lives the life of nature Act. 17. 28. in him we live move and have our being 'T is from Christ that we live the life of men But to wave that a beleever as a beleever hath a double life 1. The life of grace which he lives after he is regenerated by vertue of the Spirit of Christ living in him and uniting him to God by Faith 2. The life of glory which he shall live in heaven to all eternity after this life The soul begins this life immediately upon its departure out of the body and the body shall enter into the possession of this life immediately after the resurrection and reunion of soul and body Both these kindes of life are a Beleevers as he is a beleever and Jesus Christ is a Beleevers life in reference to both these And because both of these are included in the Text the one of them the life of grace is but the inchoation of and a preparation to the life of glory I shall speak of both of them in the handling of the Doctrine Jesus Christ is a beleevers spiritual life He is so to a beleever in these foure respects 1. He is their life originally It is Jesus Christ that works this life in their soules He is the Creator and Former of life in them The second Adam was made a quickning spirit 1 Cor. 15. 45. As the father raiseth the dead and quickneth them so the Sonne quickneth whom he will Joh. 5. 21. Thy soul had never fetched out spiritual breath had not Jesus Christ breathed into it the breath of life The time cometh and now is when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. The Ordinances are the instrumental cause but Jesus Christ is the efficient cause of the animating of the soul by a spiritual life 2. He is their life materially He is that principle by which they live Every living Creature hath some intrinsecal principle of that life which it lives Jesus Christ is the inward principle of a beleevers life He is the soule of their soule The Apostle speaks of this Gal. 2. 20. I am crucified with Christ neverthelesse I live yet not I but Christ lives in me It is only by vertue of the soules union with Christ that it comes to live the life of grace He is the foundation or form as I may say of their life 3. He is their life conservativè He it is that doth preserve this spiritual life in their soules by continual communication of himself he maintains and upholds the life of grace from dying and perishing When they are sleepy he awakeneth them when they languish and faint he recovers them He strengthens the things which remain that are ready to die He removes those inward distempers which waste this spiritual life and be blesseth those Ordinances which feed this life When David was going down the hill and in regard of this spiritual life was almost at the dust of death so weak that he could scarce fetch his breath Jesus Christ did restore and renew him again He restoreth my soul Psal 23. 3. he cast water upon the dying plant and made it green and vigorous again Of this the Apostle Col. 3. 3. our life is hid with Christ 4. He is their life exemplariter He is the example and pattern according to which they are to live Jesus Christ is the rule according to which they are to walk he is the copy according to which they are to write One end of the incarnation and life of Jesus in the flesh was to set us an exact and perfect pattern for our imitation 1 Pet. 2. 21. And by the diligent viewing and studying of his example is our spiritual life carried on to perfection The Uses of this point are these Use 1. That all those that are without Jesus Christ are spiritually dead The Scripture accounts all unregenerate sinners as dead men They are dead in sins they are dead unto God they are dead unto grace they are as truly without spiritual life as the body is without natural life from which the soul is departed This thy brother was dead and is alive againe Luk. 15. 32. conversion is called the quickning of the dead Mat. 11. 5. because all who are unconverted are as to all spiritual considerations in a dead condition And it cannot be otherwise because they have no interest in Jesus Christ who is the Authour and principle of spiritual life The Apostle asserts this clearly Eph. 2. 1 12. he tells them at the first verse That they were dead in sins and trespasses he gives them the reason v. 12. because at that time they were without Christ And so another Apostle tells us 1 Joh. 5. 12. He that hath the Sonne hath life but he that hath not the Sonne hath not life Till Christ be formed the soul is a dead thing without either life or motion And this is a very miserable condition for a dead soule is far worse then a dead body in as much as the soul is more excellent then the body Consider a few particulars 1. Dead souls are loathsome Nothing more noisome then a dead body By this time he stinketh Joh. 11. 39. Let me bury my dead out of my sight saith Abraham even his wife Gen. 23. 4. she that was the delight of his soul while she was alive became noisom to him when she was dead The soule that is spiritually dead is very loathsome both to God and man The Scripture compares them to stinking carrion Psal 14. 3. They are altogether become
Alms shall famish for want of it Vse 2. For Exhortation I. To such as want Christ My counsel to them is that they would labour for an interest in him you cannot be well without him you will famish your soul if you have not Christ for your meat and drink Quest How may we come to have an interest in him 1. Be thorowly perswaded of your need of him This is the first step to the attainment of him Look upon your natural guilt upon all your sinnes upon the severity of the curse of the Law against disobedience upon the exact justice of God in punishing sinne and upon your own helpless nesse either to satisfie justice or to stand out under the deserved wrath of God and you will be convinced of your need of him 2. Wait upon Jesus Christ in that way in which he gives himself to sinners The publick Ordinances chiefly the preaching of the Word In that Christ makes the tender of himself and by that ordinarily faith is wrought in the heart to embrace that tender Rom. 10. 17. Zacheus obtained Christ by being in the way of Christ Luke 19. 4. the Ordinances are the Sycamore-tree Câ—â—mb up into them and stay and wait till Christ come He is to passe by that way 3. Observe his call and embrace it Prov. 9. init Luke 14. 16 17 18. Mark the impressions of the Spirit the knocking 's of Christ Thus did Zacheus Luke 19. 5 6. Zacheus Come down c. And he made haste and came down c. Beg of Christ that he would give a heart to come down when he sayes come down He is the meat and drink of God He that refuseth him sinneth against his own soule Consider seriously of it When you finde your stomack crave meat and drink think O what shall I do for spiritual meat and drink II. To such as have an interest in Christ who is meat and drink let me commend a few things to you 1. Feed on him Eat and drink of this flesh and blood every day Christians grow weak because they let their meat and drink stand by them 'T is not the flesh in the pot but the flesh in the stomack that gives nourishment 'T is not the drink in the vessel but the drink taken down that revives Stir up spiritual hunger and that will make you feed heartily on Christ Eat and drink Christ by Meditation eat and drink him by Application Let your faith draw in Christ in every Ordinance Keep your Spiritual meals as constantly as you do your other meales Your eating will help you to a stomack Satisfaction and hunger are mutual helps one to another Eating and drinking other meat takes away the appetite but it increaseth the spiritual appetite Fixed times of spiritual feeding every day are marvellous profitable When you have prayed call your heart to account what it hath taken in of Christ When you have been reading ask it what nourishment it hath received from the Word When the Lords Supper is over enquire what refreshment is received Put your selves forward to frequent constant actual feeding It 's pitty such precious meat and drink should stand in corners when the soule hath so much need of it 2. Be thankful for this meat and drink That it is provided for any that it is actually dealt out to you That you have that meat and drink which others want There are many that have no other meat but sinne They drink iniquity like water Job 15. 16. Some eat the bread of violence and drink the wine of deceit Some there are that drink the wine of the condemned in the house of their God Amos 2. 8. They eat the flesh of men and drink their blood like new wine Micah 3. 3. The greatest part of men have no other meat then the pulse of worldly comforts no other drink then the puddle water of created things and thou hast the flesh and blood of Jesus Christ to eat and drink prize and value at an high rate the exceeding riches of this grace We are to blesse God for our corporal meat and drink Jesus Christ gave thanks when he ate and drank John 6. 11 And so did the Apostles Acts 27. 35. and so should all men do It is brutish to eat and drink without Thanksgiving How much more cause have we to blesse God for our spiritual meat and drink The corporall is common to us with others This is peculiar onely to the Elect no other shall taste of this provision 3. Let your growth be answerable to such excellent feeding God expects that our spirituall growth should be proportionable to our spiritual feeding Bos Macer pingui in arvo is prodigious Husbandmen expect that when they put their cattel into pastures that are rich where there is plenty of grasse and abundance of water they expect that their growth should be answerable The Saints of God are highly fed They have Angels meat should they not then do Angels work If you do not grow very fast you will bring up an evil report of Christ as if his flesh were not nourishing meat as if his blood were not nourishing drink as if it were meat in shew and not meat indeed as if it were drink in shew not drink indeed Jesus Christ may repent that his body was broken his blood poured out to be meat and drink for you that are still leane and ill-favoured even dwarfs in grace It 's the Saints priviledge that they shall grow because Christ is their feeder and it is their duty because they have such food to be carefully mindful of growing Every limb of the new man should thrive We should grow lower in humility higher in heavenly-mindednesse broader and thicker in spiritual affections c. you cannot expresse your thankfulnesse for this royal meat and drink any other way so much to the contentment of Christ as by growing abundantly It is that which our Saviour requires as a testimony of our union with him and of thankfulnesse for that feeding vertue we receive from him John 15. 5 8. As he is unworthy of meat that doth not labour so is he more unworthy that doth not grow 4. Shew pitty to others that feed on other meat and drink Endeavour to communicate Christ to those that want him We naturally pity famished men lean cheeks and pale faces work some bowels in a miser in an enemy Commend Christ to others perswade them to embrace him You shall feel no want of meat and drink for your selves by communicating Christ to others Though a thousand eat and drink of him no one shall have the lesse 5. Do not despair of spiritual growth and strength 'T is a dishonour to Christ to think that he should starve you His flesh is strengthning flesh his blood is strengthening blood quickening blood 'T is full of spirits 't is full of life Though thy graces be weak thy spiritual diseases violent yet despair not Thou receivest more from Christ then thou canst lose or spend
without any investiture of promise or threatning carries a man out against sin then is his abstaining from sinne from a principle of true grace Not but that he that hath true grace may look both at the word of promise and the word of threatning God hath propounded both promises and threatnings to be as helps to preserve his people from sinning but the principal ground of acting against sinne is the revelation of Gods Will forbidding such actions This is that which David saith of himself Psal 119. 161. My heart standeth in awe of thy Word He was kept from sinne upon the meer awful respect that his heart bore to the naked Word of God So Psal 119. 11. Thy Word have I hid within my heart that I might not sinne against thee So Joseph Gen. 39. 9. When the heart and the Word of God are shut up alone when heaven and hell promises and threatnings are laid aside and the heart and Gods command are alone if then thou be restrained from sinful actions upon the account of Gods command then is thy forbearing of sinne from a principle of grace Vid. Psalme 17. 4. By the words of thy lips Balaâ—m shewes himselfe an hypocrite in this very thing He pretends to abstaine from sinne upon the Authority of Gods Word Numb 22 18. yet afterwards in that very act goes away from God out of a covetous principle 2. He that forbeares sinful actions from a principle of grace acts against sinne out of love to holinesse He abstaines from sinne not onely as it is a deadly thing but as it is a loathsome thing Ps 119. 140. Thy Word is very pure therefore thy servant loveth it David abstained from sin because of his love to the purity of Gods Law out of his love to righteousnesse This is that which is in Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me When we are kept from sinne because of the feare of God then its a right abstinence Neh. 5. 15. Esay 30. 22. When sinne is cast away and abstained from as a menstruous cloath because it hath filthinesse in it and because it pollutes them that meddle with it such forbearance of sinne argues truth of grace Psal 119. 113. 3. He that abstaines from sinne upon principles of grace will abstaine from all sinne From profitable and pleasurable sinnes as well as disparaging disgracing sinnes from small sinnes as well as great sinnes from sinful anger as well as murther from sinful words as well as sinful actions He will abstaine from walking and standing as well as from sitting with the ungodly Psal 1. 1. he will pray with David Psal 139. ult See if there be any wicked way Psal 119. 104. I hate every false way This is clear from what goes before he 〈…〉 sinne out of respect to Gods Law and 〈…〉 to holinesse therefore he cannot but desire to forbear all because every sin is unholy every sin is derogatory to Gods Law 4. He that forbears sin from a principle of grace will act as well against the being of sinne in his nature as the breakings out of sinne in his life He will labour to suppresse the corruption of his heart as the excursion of his feet Psalme 51. 5. In iniquity was I shapen c. He would be delivered from a polluted heart as well as from a polluted hand So it was with Paul Rom. 7. 23 24. he that acts against sinne from common restraint will never much care for the inhabitation of sinne but he that hath grace is most careful and sorrowful for that he would keep down the filthinesse of the spirit as well as of the flesh 2 Cor. 7. 1. the sinful habit is worse to a gracious man then the sinful Actions 5. He that forbears sinne from a principle of grace is as careful of doing good as of abstaining from evil He prays as David did Psal 119. 5. O that my wayes were directed to keep thy statutes He that hath onely restraining grace matters not much the neglecting of good but he that hath true grace is very careful for this as well as for the other he chuseth the way of obedience as well as refuseth the way of disobedience A godly man is described by this character that he chuseth the things that please God Isa 56. 4. He is every jot as careful for the Positives as he is for the Negatives of Religion When these things concur then the forbearance of sinne will witnesse your condition to be good otherwise it will be no evidence 2. The second false Rule is Outward profession There are many who do conclude that they are in a good condition for their souls meerly because they are members of the Church especially if they heare pray c. This is the general rule whereby carnal Professours judge their condition to be good They have been baptized they have come to Gods Table they have lived in the Church c. therefore surely they are in a very healthful condition I have four things to say for this particular 1. 'T is a great honour to be a member of the Church though it be onely by visible Profession Theodosius accounted it a greater honour to be Membrum Ecclesiae then Caput Imperii It was that which advanced the people of Israel above all other people Rom. 3. 1 2. The Church of God is the most honourable society upon earth Such as are the members of the Church are neerer to God then any others They enjoy such priviledges as none else enjoy They have more helps to salvation then any others We can never be sufficiently thankful for this favour 2. To pray and to hear and to frequent the publick Ordinances c. is that which all that hope to be saved are to do That man is in a bad estate that slights these duties The wrath of the Lord lies upon them that do not call upon the Name of the Lord Jer. 10. 25. He that wilfully neglects these can never be saved Psal 14. 14. not to call upon God is the character of a worker of iniquity 3. Yes all this may be done and 〈…〉 be in a very sick estate 1. There are many instances in Scripture to prove this Was not Ishmael circumcised was not he a member of the Church Gen. 17. 16. and yet without any saving interest in the promise Was not Esan Jacobs brother was not he likewise a member of the Church and yet lived and died a profane wretch Heb. 12. 16. Did not Cain sacrifice as well as Abel Gen. 4. init and yet the Apostle saith he was of that wicked one 1 John 3. 11. What think you of Saul Ahab and all those wicked men did not they live in the Church did they not observe outwardly the worship of God and yet the sonnes of Belial In the new Testament did not the Publicans fast and pray Luke 18. 12. Was not Judas a Disciple did not he preach as well as
others and yet a child of perdition Was not Simon Magus baptized Act. 8. 13. Did not Ananias and Sapphira walk with the Church of God a long time Act. 5. 1. and yet they lived and died wickedly v. 5 6 10. Had not the five foolish Virgins lamps as well as the wise Matth. 25. 1 2 3. and yet they were excluded out of heaven vers 11 12. so the three sorts of ground Matth. 13. 4 5 6 7. 2. God takes men off in Scripture from resting upon this And that both in the Old Testament and in the New In the Old Testament Jer. 7. 4. In the New Testament Matth. 3. 9. Now for a man to make that an Argument of a good condition which God saith is no Argument is to no purpose 3. Our Saviour tells that many will plead this at the day of judgement in vaine Luke 13. 26. 27. 4 A man cannot be a hypocrite till he do all these things A hypocrite may pray and fast and heare as often and as well externally as a sincere Christian Esay 58. 3. and more plainly Esay 48. 1 2. lege Therefore the bare performance of these duties doth not argue a man to be in a good condition 4. And lastly yet may a person from the performance of these duties evidence himself to be in a good condition God-ward when he doth performe them according to those Rules which the Word of God layes down I shall reduce them to three Heads 1. When holy dispositions are brought with us to duties Several dispositions the Word of God requires in every duty 1 Holy feare and reverence of God Of this David speaks Psal 5. 7. In thy feare will I worship towards thy holy Temple 'T is meet the heart should be possessed with an holy reverential awe of God when it comes before him in any duty Heb. 12. 28. The distance that is between God and man the consideration of that pollution that is upon the soules of the best should breed this reverence We cannot sanctifie God if this feare be not in our hearts Esay 8. 12. Now that man that can finde such a dispisition in his heart when he comes to heare or to pray may conclude that there is a principle of grace in his heart Though bare hearing and bare praying will not argue our estate to be good yet trembling at the hearing of the Word and a filial awe of God upon the heart in prayer will evince a spiritual principle 2 Humility of spirit God expect◠〈…〉 that come to worship him should come 〈◊〉 humbly with low mean vile apprehensions of themselves So came the Publican Luke 18. 1â— There are many things that testifie his low conceit of himself He stood afar off He would not so much as lift up his eyes to heaven He smote his breast c. Thus it was with Abraham Gen. 18. 27. and thus it was with Ezra Chap. 9. 6. Now though bare prayer will be no Argument of a good condition yet praying in godly humility will if it be from the heart if it be from a deep spiritual sense of our own vilenesse If our souls lie in the dust before the Lord when we come to worship him such worship will argue grace 3 Faith in the Promise 'T is the minde of God that we should bring faith with us to God in every duty He that cometh unto God must beleeve Heb. 11. 6. Now when in hearing we can close with God by applying what we hear when in prayer we are able in some measure to cast our selves upon God to rely and depend on him for audience for acceptance When we can pray as David saith to God and look up for an answer Psal 5. 3. such dispositions in duties are Arguments of a work of grace upon the heart 4 Hungrings after God God looks that we should have strong desires after the duties of Gods worship David fainted and longed for the courts of God Psal 63. init Psal 84. 2. Psal 42. 1. When we do not onely pray but hunger after prayer When we are glad of an opportunity of hearing as David was Ps 122. 2. especially if these hungrings be to private duties as well as to publick such prayers are evidences of grace 2. When a man hath right ends in duties God looks much at the ends which men propose to themselves in all their actions And so do holy men I shall fiâ—st negatively remove those carnal ends which Hypocrites and carnal Professours propound in the duties of Religion First The pleasing of men Most propound no higher no other end of their holy services but this The Apostle dis-owns this end Gal. 1. 10. Secondly Custome When a man prayes and heares because it hath been his wont â—o to do Many men have no other end but meerly a religious wont They and their forefathers have been used to do so therefore they continue it Thirdly To avoid penalty of the Lawes This many men make their end in Religious duties Fourthly To get honour preferment repute with men When men shall pray heare meerly because they would be accounted Religious And thus the Shechemites were circumcised Gen. 34. 23. Fifthly To stop the voice of conscience Many men sometimes pray hear read the Scriptures that they may stop the mouth of conscience accusing them for some sinne committed This is nothing else but spiritual bribery Sixthly When duties are made a mask to cover some foule sinne either done or intended to be done As Jezabels fasting 1 Kings 21 9. The Pharisees long prayers Matth. 23. 14. He that makes these or any such thing◠〈…〉 end of his duties cannot conclude a principle of grace from the performance of them although they be never so frequently done But the right ends are such as these 1 Obedience to the Divine command When a person shall upon serious examination finde that his end in praying hearing c. is that he may shew his subjection to the Divine Precept He prayes not onely because he wants some mercy but because he would honour God by performing his Commands When a person can say with David Psal 119 4 5. Thou hast commanded c. He may from the performance of such services comfortably conclude that there is a principle of grace in his heart When we can appeale to God that we wait upon his Ordinances because we would do that duty we owe to God in such case we may argue from duties to grace 2 A desire to get and keep communion with God This is one end for which holy duties are appointed that by them God and the soule may come together And this hath been the end which holy men have propounded to themselves in holy duties Psal 27. 4. Thy face Lord will I seek Thus it was with David Psal 42. 2. When shall I come to appeare before God And Psal 63. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Now when a person can in the uprightnesse
convince men that they are not evil things It was Austins Observation long since God bestowes outward things upon the worst of men that they may not be thought to be the onely good things and he bestowes them sometimes upon his own people that they may not be thought to be evil things 3. To shew his Dominion and right of disposing even these outward things Should not some godly men enjoy these outward things they would be apt to think that God did not meddle with things of this nature but now the conferring of these things upon the godly disproves that Atheism 4. To let men see even sensual men that it is not in vaine to serve God Worldly men say what profit shall we have if we pray to him Job 21. 15. Now they are not capable of understanding the inward profit of holinesse but they can understand the outward advantages God therefore will prove the profit of piety by such Arguments as they are able to understand 5. To fulfill the letter of his Promise He hath promised these outward things to godly men Psal 112. 2 3. Now men would question his faithfulnesse in keeping promise if it should not sometimes be made good in kinde 6. God makes some of his people rich to help such as are poor Wicked men generally hate the people of God for their very holinesse They are not willing to relieve them though God by his power makes them Authours of good to them Therefore that the 〈…〉 flock may have some to stand by them â—â— conscience sake God is pleased to make some of their number great that the wicked of the world may not alwaies tread them down without opposition Joseph was made great to provide for his fathers house in their povertie Gen. 50. 20. God makes some of his flock rich and great that the poor of his flock may have some to look after them for his sake This is the second Conclusion Thirdly That grace and holinesse is the best and neerest way to attaine to all outward prosperity For although God as soveraigne Lord make rich and poor whom he please yet no man can expect or hope for temporal felicitie but the man that is truly godly 1 Tim. 4. 8. Godlinesse hath the promise of the life that now is and of that which is to come And Matth. 5. 5. The froward do often enjoy much of these outward things but the promise of the inheritance of them belongs onely to the meek Prov. 3. 16. Riches and honour are put into the hand of wisdome and none but wisdomes children can upon any good ground expect to inherit either of them This is the third Fourthly That the enjoyment of these outward things is no infallible evidence of a good condition 'T is possible for a man to possesse a great portion of outward happinesses and yet be unhappy in regard of his soule The purse may be full of gold and yet the heart emptie of saving grace The body may be fat and in good liking and yet the soule leane and withered A man may have great possessions in the world and yet have no interest in God Our Saviour supposeth this Matthew 16. 26. There are foure things required to make up this supposition 1 A man that gaines the whole world must enjoy all the riches honour pleasure of worldly things 2 He must have a heart capable to take delight in all these 3 He must enjoy all these from the first man to the last man from the beginning to the end of the world 4 Freedome from all vexations and troubles of Spirit This no man ever did enjoy And yet our Saviour supposeth that a man may enjoy all this and yet lose his soule That outward prosperitie cannot evidence a man to be in a state of grace appeares by these seven Arguments 1. They are bestowed upon the worst of men The Scripture tells us of many rich men very rich that lived and died wickedlie What think you of him mentioned Luke 12. 16 17 18 19 20. He was exceeding rich his treasury was too little his store-house was too small for his revenues and yet no interest in God at all that might entitle him to salvation a very foole for all his riâ—hes You reade of another in Luke 16. 19. There are all expressions of prosperity that can be imagined and yet v. 23. that very person is in Hell torments You know the story of Nabal 1 Sam. 25. 2 6. he was very wealthie and yet a sinful fool As his name is so is he Nabal is his name and follie is with him You reade of some in Job Chap. 21. 7 8 9 10. that enjoyed much prosperitie and yet desperatelie wicked reade v. 14. They say 〈…〉 from us we desire not the knowledge of 〈…〉 Sodom and Gomorrah were very rich it was a land fruitful as the Garden of God Gen. 13. 10. and yet they that possessed that fruitful land are now suffering the vengeance of eternal fire Jude 7. The Scripture is full of such examples 2. Riches and honour are but common blessings They are the good things of the Foot-stool not the good things of the Throne They are in the left hand of wisdome Prov. 3. 16. Now no common mercie can argue special love Eccles 9. 1. No man knows either love or hatred by any thing that is before him 3. Outward prosperity is very often a hindrance of salvation That of our Saviour would seriously be taken notice of 'T is easier for a camel to go thorough the eye of a needle then for a rich man to enter into the Kingdome of God Mat. 19. 24. Riches too often draw the heart from God they coole zeale quench devotion We see by experience many men that were hot for Religion when they were poore are grown dead cold now they have got estates Our Saviour tells us that the deceitfulnesse of riches choaks the Word and makes the heart unfruitful Vid. Mat. 13. 22. Now that which hinders men from salvation can be no argument of a state of salvation 4. Men may transmit riches to their posterity Now that which a man may have by descent and natural generation can be no evidence of a state of grace No man is born in a state of grace Eph. 2. 2. A man must be borne againe before he can see the Kingdome of Heaven Joh. 3. 3. Many men are borne rich and honourable c. therefore none of these things can entitle a man to heaven 5. If outward prosperity were an Argument of grace then Covetousnesse would be no sinne 'T is no sinne but duty for a man to labour for and to covet evidences of grace We are commanded to do so in Scripture Make your calling and election sure 2 Pet. 1. 10. but covetousnesse is not a duty but a sinne a sinne of a high nature The root of all evil so the Apostle calls it 1 Tim. 6. 10. 'T is idolatrie one of the worst kinds of idolatry 6. Outward prosperity
well versed in the principles of Religion they can answer almost any question in Divinity and therefore they judge their estate to be very good I have three things to say concerning this head viz. 1. 'T is a very great mercy to have the knowledge of saving and spiritual things 'T is a happinesse to have a deep knowledge in natural things Humane knowleâ—â—◠〈…〉 could be seen iâ— far brightâ—◠〈…〉 star Knowledge never had neve◠〈◊〉 any enemy but ignorance What 〈◊〉 Solomon Eccl. 2. 13. He tells us that wisdoâ—â— excels 〈◊〉 as far as light excels darknesse But especially the knowledge of Divine things This is a rarâ— jewel indeed Knowledge is one of the excellencies of God He is a God of knowledge 1 Sam. 2. 3. Knowledge was one of the perfections of man in the state of Innocency A knowing man findes more content in knowledge even in the knowledge of natural things then ever they could finde in gold or silver or any such things You have heard of some that have cast away their outward estate that they might not be taken off from searching after knowledge But of all knowledge the knowledge of heavenly things is most excellent The price of this knowledge is better then wisdome and the merchandiâ—e of it then fine gold Prov. 3. 14 15. No outward gain in the world is comparable to the gaine of this knowledge By knowledge we come to know what is to be done what is not to be done what is to be believed what is to be rejected Hereby we are enabled to guid others to regulate our own action By knowledge the most principal and highest faculty of the soule the understanding comes to be enriched Knowledge makes a mans face to shine Many high commendations are given in Scripture to this precious pearle of knowledge To know spiritual things is a greater mercy by far then to be made Ruler over the whole world and to want knowledge He that wants knowledge is brutish he is under the curse of Nebuchadnezzar Dan 4. 16. Let a beasts heart be given him An ignorant man is more truly a beast then a man 2. It 's the duty of all that expect to be saved to labour after this knowledge God commands it often in Scripture Prov. 4. 5 6 7. Get wisdome get understanding Search the Scriptures John 5. 39. Let the Word of Christ dwell richly in you in all wisdome Col. 3. 16. An ignorant heart is a bad heart I mean a heart totally ignorant of the things of God for without knowledge the minde is not good Knowledge is as necessary unto practise as light is to action A man must know the Will of God before he can do it Ignorance is the mother of Popish Devotion but knowledge is the mother of true Devotion A Christian can do nothing acceptably without knowledge Want of knowledge is a destructive thing especially if it be where God affords the meanes of knowledge Esay 27. 11. Hos 4. 6. want of knowledge doth stir up Controversies between God and men Hos 4. 1. A man may go to hell for want of knowledge as well as for want of faith or other graces God puts such a high esteeme upon knowledge that he saith It is life eternal to know him and Jesus Christ whom he hath sent John 17 3. It 's the character of the worst of wicked men that they desire not the knowledge of Gods wayes Job 21. 14. Knowledge in its kind and degree is necessary to salvation as well as holinesse Why is piety in Scripture so often set out by the name of wisdom knowledge understanding but to let us see how necessary it is to the attainment of true Piety 3. It 's possible to be very knowing in spiritual things and yet to be in a sick conditiâ—◠〈◊〉 â—â—â—sician may know the nature of all diseases and yet be sick of the worst of them A person may be well versed in the History of the Scriptures in the System of Divinity and yet for all that be in a bad condition as to his eternal state This I shall make good by these four Arguments 1. From the Apostles supposition 1 Cor. 13. 1 2. The Apostle supposeth a great measure of knowledge Very few men attain to that height of knowledge which is there supposed See the expressions To speak with the tongue of men and Angels To have the gift of prophecy which God bestowed upon many in the Primitive times to understaad all mysteries and all knowledge yet it s possible that all this may be without one spark of true grace Though a man could say all the Bible memoriter could resolve all the difficult cases in Divinity yet it s possible that such a man may be destitute of all saving grace 2. From experience There are at present there have been in former ages many knowing and learned men who had not the least measure of true holinesse Judas was without doubt a man of great knowledge We do not finde any thing in Scripture that he was inferior to any of the Apostles in notional knowledge He could for ought we find to the contrary preach as well as any of the Apostles and yet a very wicked man What need we instance in men when as the very devils are so great intelligent creatures their name carries knowledge in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnarus peritus The devil understands Scripture as to the letter of iâ— farre more exactly then the best of men Now that which the worst of men and the worst of deâ—ils may attaine unto can be no infallible argument of a good estate We see by experience many drunkards swearers and debaucht men do in all manner of literal knowledge excel those that desire to feare God in uprightnesse The Pharisees were very knowing Rom. 2 18 19 20. 3. Natural abilities and education may help men to notional knowledge All this kind of knowledge is attained by industry and education by the concurrence of Gods ordinary blessing But now grace and holinesse is not by education or industry or from natural abilities but from the special grace of God Knowledge is but a common gift which is bestowed promiscuously upon the good and bad Now no common gift can entitle a man to Heaven 4. The Scripture doth not make knowledge simply but saving sanctified knowledge an evidence of salvation National knowledge may be without sanctifying knowledge Sanctified knowledge will evidence a mans condition to be good but notionall knowledge will not How shall a man know whether that knowledge he hath be a sanctified saving knowledge or meerly a notional knowledge I shall lay down these evidences of it and so shut up this point 1 Sanctified and saving knowledge is an humbling knowledge Meer literal knowledge swells and puffs up the heart 1 Cor. 8. 1. makes men conceited and proud and to despise others but holy knowledge makes the 〈…〉 self-denying See it in Asaph Psal 〈…〉
Law do not convert yet it helps forward conversion in as much as it works that preparatory work without which conversion ordinarily is not as the needle makes way for the threed so the Law makes way for conversion The spirit of bondage makes way for the Spirit of Adoption and that is wrought by the preaching of the Law 3. The mistake of those who are against all kinde of preparations to conversion They would have mercy held out to sinners as sinners not as sinners so and so qualified Surely the Scripture hath laid down qualifications for sinners to whom the Gospel is tendred They must be humbled sinners burdened sinners c. The mercy of the Gospel is not to be prostituted to sinners as sinners but to broken-hearted sinners to heart-wounded sinners to sinners that see themselves lost in themselves to hungring and thirsting sinners The brazen Serpent was onely for such to look upon as were stung with Serpents Such as are in some measure sensible of the stinging nature of sin are to be invited to lay hold on Christ As it is an undoing to wounded sinners to keep them from Christ so 't is an undoing to such sinners as are not in some measure pressed with sinne to apply the promises of the Gospel This was prefigured in the Leper The Lâ—per must cry uncleane c. every sinner is this Leper sight of sinne must go before healing of sinne 4. Let Ministers take the same way which Christ takes for the curing of sinners Jesus Christ is both an able and faithful Physician 'T is no disparagement to use his method yea 't is the greatest wisdome to prescribe the same receits which Jesus Christ prescribes he uses to take men off from the opinion they have of their own way His manner is to let men see they are sick to convince them of sinne befoâ—◠〈◊〉 apply healing medicines All those Minisâ—â—â— that desire to have their endeavours successeful must do so likewise People must be contenteâ— to suffer their condition to be known to suffer themselves to be made sick that so they may be cured This is Christs way this is a safe way this must be our way Though such kinde of preaching put you to some present trouble yet it will be to your eternal advantage Your sores cannot be healed comfortably till you see them to be sores and festred sores You must be contented to suffer the ploughings of the Law that you may be prepared for the comforts of the Gospel You must be contented to be cast down that you may be prepared for raising up You must be contented to be led to the gates of hell that you may be brought to the Kingdome of Heaven Better a great deale to go to Heaven through Hel then to saile through an imaginary Heaven and land at the dark staires of Hell in the end Doct. 5. Those that finde themselves to be spiritually sick shall finde Jesus Christ a Physician ready to heale them No Physician was ever so ready to heale a sick brother as Jesus Christ will be to cure a sin-sick sinner We finde in the Gospel that Christ was very willing to heal those that came to him sick of bodily infirmities We do not that I remember read of any one that was sent away uncured that earnestly begg'd his help either for themselves or any of theirs The Leprous the Paralytick the Demoniack the Lame the Blinde those that were sick of Feavers those that had bloody issnes Whatever sicknesses men had they obtained favour Matth. 4. 23. Christ ever valued the soule above the body therefore he will be much more ready to heale the sicknesses thereof He healed many of the sick Publicans when they saw their diseases As Zacheus Matthew c. And he will be to the end of the world ready to afford the same mercy to any that are or shall be in their condition Three things are here to be unfolded by way of Explication 1. What it is to be spiritually sick of sinne 2. That Christ will be ready to heale such 3. What are the reasons of this readinesse 1. To be sick of sin comprehends these six particulars First A true sight of our sinful condition That man who never yet had the sight of his sinful estate was never yet truly sick of sinne the soule must be convinced that it is in a sinful estate Thus it was with the Publican Luke 18 13. He acknowledged himselfe to be a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is all sight of sinne sufficient but that sight of sinne which is an ingredient of spiritual sicknesse must have these two properties 1. It must arise from the Word of God This was the foundation of the Apostles sight of sinne Rom. 7. 9. When the Commandment 〈…〉 sinne reâ—ived and I died Thus 〈…〉 thâ—usand Acts 2. 37. 〈…〉 â—â—â—ked in their hearts The sense of sinne did arise from â—ouâ—â— thing which was delivered to them out of the Word of God No other light besides this divine light will discover sinne so as to make the soul sick of it 2. It must extend to sinne in the root as well as to sinne in the branches I mean original birth-sinne as well as actual sinne Possibly the sight of sinne may arise first from some actual transgression So it was with those Converts Acts 2. 37. that bloody act of theirs against Jesus Christ was the first sinne they saw Actual sinnes are more obvious to the eye then original sinne This is a sinne lying under ground more remote at a greater distance from the cognizance of a sinner therefore peradventure some actual offence first is set upon the conscience but sooner or later doth this actual sin bring to the sinners conscience the sight of that sinne which is the root both of this and of all other actual sinnes namely that body of death that law of the members as the Apostle calls it Rom. 7. 23. Which continually warreth against the Law of the minde Secondly A serious apprehension of the misery and danger the soule is in by reason of sinne discovered No man is sick of sinne till he see the danger which sinne hath and which it is likely further to plunge him into Thus it was with those Converts Acts 2. 37. The question they propound What shall we do to be saved doth inply clearly enough that they looked upon themselves as men in a state of damnation in their present condition And indeed the same Word of God which discovers sinne doth discover wrath also as the wages of sinne so that the sick sinner is one that lies under the apprehension of wrath which he expects suddenly to fall upon him Thirdly Compunction and contrition is wrought in the soule by reason of sinne The heart throbs and akes by reason of that miserable state which by sinne he is brought into Thus it was with those Converts Act. 2. 37. They were pricked in their hearts their spirits were full of grief and vexation
Christ He that saith he abideth in Christ ought himselfe so to walk even as he walked 1 John 2. 6. And then 4 That they would acknowledge their whole dependance to be on Christ The branch doth not depend upon it selfe but upon the Vine All a beleevers dependance should be on Christ 1. On him we depend in point of fruition God hath laid up all that ever we shall have in Christ All that the branches receive they receive from the root All the good which a beleever shall have it is from Christ Out of his fulnesse have we all received John 1. 16. And then 2. On him we depend in 〈…〉 the good we receive is from him 〈…〉 we do is done by him he is the 〈…〉 good both in a Passive sense and in 〈…〉 sense Without the ye can do nothing John 〈…〉 It is very unseemly and very in congruous 〈◊〉 Branch of Christ to deny his dependance oâ— the root either by Word or Action To expect any thing but from and through Christ to go about to do any thing without power derived from Christ is to deny our dependance on him And he that denies his dependance on him shall have no benefit by him Christ in you the hope of glory Col. 1. 27. He that will have either glory or grace any other way then thorough Christ shall certainly come short either of grace or glory He that will undertake to performe any action to encounter any temptation without actual rolling himself on Christ shall finde the action too hard the temptation too strong for him to encounter A Christian may do all things when Christ doth strengthen him but he can do nothing till Christ enable him 'T is a dangerous thing not to depend on Christ These two inconveniences follow upon it First He that doth not acknowledge his dependance on Christ for what he doth will not give Christ the glory of what he doth And what Sacriledge is it to rob Christ of his glory And then 2ly He that will not acknowledge his dependance on Christ doth stop up the currant of the grace of Christ to himself If we with-hold our acknowledgements Christ will with-hold his outflowings Let this perswade all Christians to own their dependance on Christ And then 5 Strengthen your union with Christ more and more Grow farther and farther into Christ The Apostle speaks of growing up into Christ Eph. 4. 15. A beleever as soon as ever he is implanted is inseparably united but yet the union may be strengthened As the tree shoots up in height so the root grows down-ward in depth and every branch the longer it grows in the stock the more firmly is it united A beleever must get faster and faster hold on Christ every day He must strengthen his faith in Christ daily As our faith is strengthened so is our union with Christ strengthened The Apostle tells us this in that Col. 2. 6 7. As ye have received Christ Jesus the Lord so walk ye in him rooted and built up in him and stablished in the faith As our faith is stablished so is our union stablished Every Sermon every Prayer every Sacrament should cause us sink deeper and deeper into Christ Thus for the Exhortation as it respects them that are Branches of Christ 2. To them that are not branches That they would endeavour to be implanted I know a Christian is meerly passive in his first conversion the grace of conversion is preventing grace yet something may be done The Word of God I told you is the mediate instrument of our implantation Wait constantly on this Word when ye come to it lift up your hearts to God and get others to joyn with you that God would cut you off from the stock of the wilde vine and implant you into Christ Sigh after Christ when Christ lays hold on you by his Spirit to cut you off do not resist Cut your selves off from sinful acts and God may cut you off from a sinful cool This is 〈…〉 â—â—hortation 3. For Consâ—latiâ—â— This Doctriâ—◠〈…〉 are branches of Christ affords many 〈…〉 of Comfort There are foure springs 〈…〉 to beleevers arising from four priviledgeâ— which redound to them from this relation theâ—â— stand in to Christ As 1. Surely Christ will be very sensible of all the wrongs which are done you They come very neere to Jesus Christ that lay violent hands upon his branches There is sympathy between the Root and the branches There is sympathy between Christ and beleevers Saul Saul why persecutest thou me Acts 9. 4 He that hacks and hews the branches is injurious to the stock that bears them He that hews and hacks at a beleever doth hew at Christ who is the Root of a beleever And 2. Surely Christ will revive you under all decayings and dyings Beleevers these mystical hranches have their winteâ—s as well as the natural branches They lose their verdure and greennesse sometimes thorough sinne as other trees do Well here is your comfort Christ your stock will send out his sap he will by the communications of his influences restore you to your luster and greennesse again He will cause a fresh and beautiful Spring to succeed a drooping Winter He will make you fresh and gay after al your spiritual witherings and failings The Root owes this to the branch to revive it to convey sap to it Jesus Christ having undertaken this work and office to be the Churches Stock doth owe this to every beleever to communicate sap and moisture to him God hath put fulnesse into him that he might send out to all the branches David had once lost his greennesse Peter was foully withered many other Saints have languished but Christ hath sent out his moisture and revived them againe He restoreth my soul saith David and leadeth me in the paths of righteousnesse for his Names sake Psal 23. 3. A branch of Christ may promise to himself that he shall have spiritual restorings from Christ after spiritual languishings Christ may for a time let his branches wither but he will not let them die And then 3. Surely Christ will beare thee up in all shakings Beleevers meet with may sore tempests in this world they have stormes and earth-quakes fightings without and feares within Jesus Christ will not suffer you to be broken off by any of these stormes In this the mystical branches exceed all the natural They may be broken off from the stock but those cannot You have seen sometimes strong armes of mighty trees broken off by strong windes mighty thunders c. But let it lighten and thunder never so violently Christ will secure these branches Once a Branch and ever a Branch Simon Simon Satan hath desired to lift thee c. Luke 22 32. He that will pluck off a branch must first pluck up the root While the stock hath strength to bear the branches they shall be borne up onely two things the Branches must be careful of 1. They must importune Christ by their
This raine hath no Father but God alone 2. The raine is very useful to the earth Jesus Christ is very useful to his Church Consider this in five particulars 1 The raine hath a cooling vertue When the aire is heated through the scortching beams of the Sunne the raine doth refresh and coole it we find a great cooling after one nights rain even in the heat of Summer Jesus Christ hath a cooling vertue when the soul burnes with lust when it is scortched with fiery temptations one shower from Jesus Christ cools it againe Jesus Christ by the droppings of his Doctrine and by the secret distillations of his grace quencheth the unholy heats of the soule God complaines of his people that they are as an Oven heated by the Baker Hos 7. 4 The best of Gods children finde in themselves such inordinate heats Sometimes they burn with worldlinesse sometimes they are hot with envyings sometimes they rage with passion and distempered anger Jonah had a flame of anger in his soule when he fell so foul upon God Chap. 4. init There 's no way to extinguish such burnings but by the cooling drops of Jesus Christ he sends down a shower upon the heart and â—o brings it to its own temper againe How did Christ cool Paul when unconverted Acts 9. 1 3 4. 2 The raine hath a mollifying nature When the earth is like iron under our feet by long droughts or hard frosts a few good showers supple it and make it tender Psalm 65. 10. David speaking of the earth saith Thou makest it soft with showers Jesus Christ hath a softening vertue sometimes the heart is hardened by the deceitfulnesse of sinne The soul is like the frosty earth no hammers will break it no judgements will dissolve it at such a time a few drops from Jesus Christ will soften it The heart of Peter was once grown as hard as a stone he denies Christ forswears Christ curses himself if ever he knew him Luke 22. 55 56 c. no sooner doth Jesus Christ open the cloud and raine upon him but he melts into teares v. 61. The heart of the Church was once frozen very hard Christ comes and knocks she sleeps he continues knocking she gives him a scornful answer Cant. 5. 2 3. no sooner had he let fall some drops of myrth but she is softened v. 4. Before her bowels were troubled at his knocking but now her bowels are more troubled that she made him knock twice Christs Word and his Spirit have a softening power and vertue the unconverted hardnesse of the heart is mollâ—fied by this rain If Christ would but now drop a few drops from heaven the veriest flint in the Congregation would be turned into a fountaine of waters How comes the stony heart to be turned into an heart of flesh but because these showers fall upon it One good shower of this raine upon the heart of a Judas would make it like melting wax And then 3. The raine hath a cleansing vertue A good shower makes the very chanels cleane store of raine makes the very sinks sweet You observe the fields have a sweet perfume after rain Jesus Christ hath a cleansing and sweetning vertue Those hearts that are as filthy as sinks those soules that are as nasty and stinking as your common shores after a good shower of this raine are both cleane and fragrant Mary Magdalen was a very sink of sinne she was full of devils yet when this raine fell powerfully upon her how cleane was she See what the Apostle saith 1 Cor. 6. 9 10 11. What a company of filthy creatures are these Fornicators Idolaters c. yet v. 11. one good shower washeth these cleane Christ hath a cleansing vertue Let the soule be never so leprous or filthy a few good showers from him will make it cleane The Prophet calls him a fountaine for sinne and for uncleannesse Zech. 13. 1. And then 4 The raine hath a fructifying vertue The feed which is sowen doth not thrive the grasse in the pastures doth not grow if God withhold raine All the labour of the husbandman comes to nothing if either the former or the latter raine be denied The Psalmist sets out this vertue of the raine Psal 65. 9 10 11 12 13. want of raine brings a famine upon the earth Those three yeares of famine which followed one after another in the dayes of David were occasioned by want of raine 2 Sam. 21. 1. compared with v. 10. The sonnes of Saul were to be hanged till God by sending raine did signifie that he was appeased The raine is the very life of the fruits of the earth the clouds are the sucking-bottle of the fruits of the earth they dwindle if these bottles continue for any space stopped up See Jer. 14. 4 6. There is in Jesus Christ a fructifying vertue He makes the barren soul bring forth and be a fruitful mother of children See v. 16. after the text John 15. 5. He that abideth in me and I in him the same bringeth forth much fruit The Word of Christ is a fructifying word The Spirit of Christ is a fructifying Spirit the Church is acquainted with the fructifying vertue of Christ therefore she goes to him Cant. 4. 16. if Christ do not raine there will be no fruits but if Christ will drop down his dew the pastures will be green All the labour and paines of the spiritual husbandman will come to nothing if the raine come not down from Christ And if he please to poure down showers let not the Eunuch say I am a dry tree Though your heart be as dry and withered as the rod of Aaron was yet if Christ will raine upon it it shall both bud and blossom and bring forth Almonds The husbandman useth to say of his corne in a time of long drought that it is stocked yet that corne when the raine comes will shoot up Grace is sometimes stockt in the soul yet if Christ rain plentifully upon it iâ— will get up and gather strength again Davids grace was stockt when he lay sleeping in his blood and uncleannesse for so many months together yet when God opened this cloud and poured moysture upon him he revived 5. The raine hath a recreating 〈◊〉 It causes a gladnesse and cheerfulnesse in the heartâ— of men and it begets a kinde of brisknesse in the sensitive creatures the birds chirp the beasts of the field rejoyce in their kinde yea there is a kinde of joy in the very inanimate creatures The Prophet speaks of this in Psal 65. 13. The pastures are cloathed with flocks the valleys are covered over with corne they shout for joy they also sing When raine comes after a long drought there is melody made by all creatures in this lower world Jesus Christ hath a cheering vertue he doth fill the soul with joy when he comes down into the soule The heart that was dead and dull and heavy is made pleasant and joyful when these showers fall upon it
When Jesus Christ comes to the soul he brings joy to the soule Esay 9. 3. They joy before thee according to the joy in harvest and as mon rejoyce when they divide the spoile When the Eunuch had his soul bedewed with this raine He went on his way rejaycing Acts 8. 39. The ground of his rejoycing you may see v. 32 33 35. Philip had acquainted him with Christ and Christ upon Philips preaching had rained down a soaking shower upon his soule that created a holy gladnesse in his heart Christ is the onely cheerer of the heart He can remove spiritual melancholy he can take off spiritual heaviness and put unspeakable joy into the soule 'T is true many of the members of Christ want spiritual joy This ariseth either from the restraining of this raine or from their not discerning of this raine When ever the distressed soul shall come to the feeling of these showers it will rejoyce and be no more sad The Doctrine of Christ is a cheering Doctrine The whole Doctrine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of good tidings All the Ordinances of Christ are cheering Ordinances I will make them joyful in my house of prayer God hath planted Jesus Christ as a root of joy to his people As he is a plant of salvation so he is a plant of consolation no joy is either real or lasting which is not bottomed upon Jesus Christ That soul that hath received this raine into his heart shall have some joy here and he shall have everlasting full soul-satisfying joy in Christ and with Christ and from Christ in the other world This is the second Christ is like raine in respect of usefulnesse 3. Christ is like the raine if we consider the manner of its descending There is a great similitude between the manner of Christs descension upon the soule and the descension of the rain upon the earth I shal instance in seven particulars First The raine comes down successively and gradually now a little and then a little The raine doth not fall down all at once but it comes now a shower and then a shower as the earth stands in need of it God pierces now one cloud and then another in a pleasant succession Jesus Christ comes now a little and then a little as the condition of the soule requires A drop in one Ordinance and a drop in another Ordinance A shower falls in this Sermon and a shower at another Sermon This is that which the Prophet mentions Esay 28. 10. Precept must be upon precept line upon line here a little and there a little Now one comforting influence comes down and then another now one quickning impulsion then another now one promise is rained down then another 1 Jesus Christ would have his people in a constant dependance on himself 2 He would have them wait constantly upon every Ordinance 3 He would not have them surfet either upon his Doctrines or comforts therefore he observes a succession in his distillations of good things upon them 4 He would have every Doctrine and every comfort soak into their hearts Luke 9. 44. 5 Christ would have nothing lost which he is pleased to bestow 6 Christ would endear every drop of his grace to his people 7 The soules of his people are like narrow mouth'd vessels they cannot receive much at once without spilling 8 We are such bad husbands that Christ dares not trust us with much at once For these and such like reasons doth he cause all he gives to distill in a way of succession Jesus Christ doth in a way of wisdome parcel out all the good which he raines down upon the souls of his people Secondly The rain comes down irresistibly When God doth by his Word of command speak to the cloud to distil its moisture upon the earth it is not in the power of all the creatures in heaven and earth to hinder its falling down As the clouds cannot open their own veines till God give the word no more can they â—â—â—â—ch themselves when God sets them a bleeding Jesus Christ comes down upon the hearts of men with an irresistible power and efficacy whether we understand it of his Doctrine or of his Scepter or of the influences of his Spirit he doth descend with a forcible and mighty power His Word is called a powerful Word Heb. 4. 12. The Word of the Lord is quick and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Scepter is called a Scepter of strength Psal 110. 2. The Lord shall send the rod of thy strength out of Sion His Spirit is a Spirit of might and it s said to work mightily in the hearts of his people Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Pelagians and Arminians talk what their wilde fancy dictates of the resâ—stibility of grace the Scripture mentions no such thing the raine will come down whether men will or no and let the earth be never so hard it will soak into it When Christ by his Word and Spirit descends it is with a mighty power that the soul is not able to resist it I shall shew the power of Christs Word Spirit and Scepter in three great works Conviction Conversion Consolation To speak particularly to these 1. For Conviction When Christ comes down with an intention thoroughly to convince the conscience of sinne and righteousnesse the soul though it may stand out for a time yet it is through the mighty smitings of Christs Word and Spirit so powerfully over-ruled that it cannot but yield we have an instance of this in Paul Act. 9. 6. Jesus Christ doth with such an invincible evidence come upon his conscience that though he was in a violent motion carried on in a contrary course yet he yields up himselfe as a prisoner into his hands crying out Lord what wilt thou have me do He hath no strength to stand out any longer nay not so much as to dispute it with Christ Of this convincing power the Apostle speaks 1 Cor. 14. 24 25. Jesus Christ when he comes down with a purpose to bridle the conscience doth deal so effectually that the proudest sinner is brought upon his knees and made to passe sentence against himself Yea with such a mighty power doth he come down upon the soule that even those who are not savingly brought in have their mouths stopped and are unable to say any thing for themselves Thus it was with those that brought the woman taken in the act of Adultery to Christ John 8. 9. They were so mightily convicted by the Word and Spirit of Christ that they were not able to abide in his presence but shrunk away one by one as men self-condemned Thus it was when Christ descended in the word of Stephen Acts 6. 10. Though they would not yield yet they were so powerfully convinced that they could not resist the Spirit by which he spake Christ doth so demonstratively smite the conscience that carnal reasoning hath no door of evasion Of this powerful
conviction we may understand that of the Prophet Esay 11. 4. Where speaking of Christ he saith that he shall smite the earth with the rod of his mouth and with the breath of his lips shall slay the wicked When Christ sets upon the work of conviction he comes with so much efficacy that he smites some to submission all to silence 2. For Conversion When Christ descends upon the soul in the work of Conversion what strength doth he put forth the strong holds of sinne are battered down every high thing that exalts it self against the knowledge of Christ is brought into captivity to the obedience of his Scepter 2 Cor. 10. 4. Devils are cast out of the possession which they have kept for many yeares without the least disturbance Strong lusts are mortified and the very constitution of the soul is changed What aileth thee O thou sea that thou fleddest thou Jordan that thou wast driven back ye mountaines that ye skipped like rams c. Ps 114. 5 6. The Prophet speaks those words of the powerful entrance of the children of Israel into Canaan The like is done by Christ in the conversion of a sinner Jordan is driven back the whole course of the soul is altered The mountaines skip like rams There are many mountaines in the soul of a sinner as pâ—ide unbelief self-conceitednesse Atheisme profaneness c. These mountains are plucked up by the roots in a moment when Christ begins the work of Conversion See how the Prophet doth allegorically set out the powerful descension of Christ in this work Esay 11 6 7 8. The wolf shall dwell with the lamb c. All the woolvish ravenous and brutish qualities and affections of the soul are powerfully subdued and brought under All that have known a person before wonder at the great change which is wrought and he wonders more at himselfe then all others can do Christ put his bridle of power into his lips and turned the current of his soul he scarce knows how When Christ came upon the heart of Elisha what a mighty power was put forth 1 Kings 19. 19 20 21. Elijah casts his mantle upon him the Spirit of Christ descends in that action and see how the man is changed He left the oxen and ran after Elijah forsakes all his friends to wait upon the Prophet When Christ by his Word and Spirit descends upon the heart of the Jaylor what a strange work is wrought upon him Acts 16. 33 He takes the Apostles the very same houre and washes their stripes Had any one that had over-night seen him beating the Apostles so cruelly as he did told him well before the morning-light thou shalt wish that all those stripes had been upon thy own body thou shalt before the Sunne arise wash those bloody stripes with thy tears would not he have thought him mad and yet all this came to passe Jesus Christ comes down with so much power that though the will would stand out against him yet it cannot resist Many a person comes to Church perhaps with an intention to laugh at the Preacher Christ poures down a shower upon him which hath so much power that he that came a scorner departs a mourner Zacheus is upon the Sycamore tree Jesus Christ lets a few drops upon him and he is so powerfully subdued that he comes down speedily at the first call Luke 19. 5 6. Matthew sits at the Excise-office gathering tribute Christ raines down but one shower and that hath so much power that the man leaves all and follows him he cannot stay to take one mans money more he ariseth from his profitable seat and runnes after Christ Matth. 9. 9 10. Peter and Andrew are busie as Christ passes by mending their nets Christ distils a few drops upon them in that call of his Follow me and I will make you fishers of men and how mightily are they overpowered they will not stay one tyde more yea they will not give another stitch but arise and follow him Mat. 4. 18 19 20. 3. For Consolation When Christ comes down with a purpose to comfort a sadded heart he comforts it with power See the promise Esay 66. 13. I will comfort you and ye shall be comforted The Consolations of the Word and Spirit of Christ come with such efficacy that the soul cannot shut them out the mourning is presently turned into dancing The Consolations of Christ are called strong consolations Heb. 6. 18. not onely in regard of the matter of them but in regard of the reception of them where ever they come they come with strength Hannah is in bitternesse of Spirit for a time Jesus Christ doth but as she is at prayer poure down a few fresh drops upon her and she goes away and is no more sad 1 Sam. 1. 18. Mary Magdalen stands at the Sepulchre full of sorrow she weeps many a brinish â—eare John 20. 11. Jesus Christ doth but open the cloud and drop a few drops upon her and what jâ—y is in her heart Take the most melancholy and persive sinner though he be like Rachâ—l that would not be comforted yet one promise of Christ rained down upon him and set on by his Spirit will make him lay aside his mourning garments Though Ministers cannot answer the objections of sorrowing Christians yeâ— Christ can answer them so powerfully that the soul shall have nothing to answer againe This is the second particular Thirdly The raine comes down voluntarily undeservedly The Prophet tells us how the dew and showers fall They tarry not for man nor wait for the sonnes of men Micah 7. 5. The raine doth not expect any humane concurrence or causality Though it come down upon us yet it comes down without us The raine descends for our advantage but not for our deserving The distillation of Christ comes down undeservedly on our part The soule meets with many a shower from Christ when it deserves no such thing The good either of Christs Doctrine or his Scepter or his Spirit are not merited by us Should we have no raine from Christ till we did deserve it we should suffer an eternal drought The first grace of Christ is preventing grace I am found of them that sought not after me Esay 65. 1. And all the after-grace of Christ is undeserved grace We do as little to deserve the influences of Christ as we do to deserve the distillations of the clouds All that Christ doth for us is onely from the meer motion of his own grace Esay 55. 1. Of his own will begat he us by the word of truth James 1. 18. We must say Grace grace to all the soul-fatning drops that come from Christ He forgets that Christ comes down as the rain that dreams of merit All the sonnes of men want Christ but none of the sonnes of men can deserve Christ Fourthly The raine comes down unexpectedly Sometimes when the skie is black with clouds the winde riseth and driveth them away without so much as a drop
cleansing raine and fatning raine They that live under such droppings will be one day found inexcusable if they be not very fruitful those pastures that are manur'd every year if they have seasonable Sun-shine and showers are laid open to the wilde champion if they be not fruitful Remember seriously that of the Apostle and lay it well to heart Heb. 6. 7 8. No Argument can be used to plead for those that live under these fat showers without abundance of fruit 2. Behold the necessity of Christ Is not rain necessary for the ground are not seasonable showers necessary for the fields and pastures can any plants live long if they be not watered No more can any plants that are in the soul live without continual supply from Christ The Doctrine of Christ is not unnecessary the Scepter of Christ is not unuseful the influences of Christs Spirit are not in vaine Christ in all these respects is as necessary to the soule as the raine and dew are to the earth He is either blind or proud that doth not see an absolute necessity of Christ Egypt is fruitful though it have no raine the yearly overflowings of the river Nilus is instead of showers Jesus Christ is as the river Nilus to our Egypt did not he by the overflowing streams of his grace water our hearts they would neither bud nor blossom nor bring forth He is both the husbandman that plants our fruits he is the soyle that beares them and he alone is the rain that waters them Never think of the need the earth hath of the rain but meditate of the need your souls have of the droppings of Jesus Christ 3. How blinde and wicked are they that are offended at the Doctrine of Jesus Christ When Christ was on earth many were scandalized at his Doctrine And there are many still even amongst Christians that are offended at it He is to this day a stone of stumbling and a rock of offence to them that stumble at his Word Rom. 9. 33. Men finde out many wayes of stumbling at the Doctrine of Christ To instance in a few 1 Some are offended at the strictnesse of his Doctrine Christ by his Doctrine doth condemn not onely the outward acts but the inward motions of sinne in the heart Mat. 5. 28. He commands the plucking out of the right eye c. Duri Sermones durioris Magistri have some said of these Precepts which are indeed the commendation of Christs Doctrine 2. Some are offended at the simplicity of his Doctrine Thus the wise Greeks were offended at him The Apostle mentions this 1 Cor. 1. 17. 18. They were of opinion that Tully and Demosthenes did far excel the Doctrine of Christ for eloquence 3 Others are offanded at the spirituality of his Doctrine They think his Doctrine is too mystical and sublime This was that which made many take offence at him John 6. 51 52 60 61. They thought it was a strange kinde of Doctrine that Christ should give them his flesh to eat 4 Others are offended at the Divisions which follow upon his Doctrine Though the Doctrine of Christ be in it self a Doctrine of peace yet accidentally meeting with the corruptions of wicked hearts it s an occasion of division Luke â—2 49. I am come to send fire on the earth and Matth. 10. 34 35. Think not saith our Saviour that I am come to send peace an earth I am not come to send peace but a sword c. These accidental divisions which follow upon Christs Doctrine cause many to be offended at him And if any can receive his Doctrine yet they are offended at his Government This is a general offence Psal 2. 2. 3. Let us break their bonds asunder c. His Scepter is too strict too severe c. Let all that are offended with Christ any way know that these are groundlesse offences They are Scandâ—la accepta not scandala data For Christ comes down not as poison to destroy men but as the raine to preserve and nourish men Take heed therefore of being offended at Christ remember he comes down both in his Doctrine and Government not for the ruine but for the salvation of men Christ hath all the good properties of the raine but none of the bad properties Whosoever is offended at him is offended at his own mercy 4. Lay your hearts open to receive the distillations of Christ. When any of this raine descends let the vessels of your souls be set wide open to receive it When Christ drops in his Doctrine when Christ distils upon you by his Spirit let your hearts be in a readinesse to drink it in The raine doth no good unless it be taken in All the drops of Christ will do you no good if you do not take them in When men are beleaguered in a City and want water they set out all their vessels when a shower comes that no drop may be lost Gods children are in this world as in a besieged City you want raine O let not one drop of Christ fall besides you Open your mouths wide that you may take in yea take down all the pleasant drops of Christ Two things are necessary for those that would have this raine First they must get under the cloud The publick Ministery is the cloud by which the raine droppeth Esay 5. 6. abide where you see these clouds gathering thickest And when Christ drops down thorough these clouds be sure your vessels be set out uncovered to receive what-ever falls 5. What a miserable condition is it to be without Christ It 's made the top of all misery Eph. 2. 12. He that is without Christ is as parched land without raine The Scripture threatens with holding of raine as a sore judgement Amos 4. 7. I have with-holden the raine from you when there were yet three moneths to the harvest 'T is threatned as a judgement against them that came not up to keep the feast of Tabernacles that on them there shall be no raine Zech. 14. 17. If it be so sore a judgement to want the natural raine what is it to want this spiritual raine Pity such as want Christ more then you pity those that want other raine 6. When ever you see a shower fall down upon the earth meditate on Jesus Christ For this reason doth Christ resemble himself to all these things that we might have remembrancers every where to put us in minde of him Let every drop of raine be a natural preacher to put some serious thought of Christ into your hearts 1 PET. 2. 6. Behold I lay in Sion a chief corner XVIII SERM. at Mary Wolnoth Lon. Decem. 19. 1652. stone elect and precious THe Apostle at the second verse of this Chapter doth earnestly intreat the scattered Jewes to whom he writes this Epistle that they would as new borne babes receive the sincere milk of the Doctrine of the Gospel He presseth this by many Arguments As 1. God had appointed this to be the
Christ Jesus nor any thing of Christ is no just occasion of offence to any he lived and died without giving just offence to any His counsel was good his example was holy his whole conversation was so ordered that none could justly be offended at him And yet through the wickednesse of their hearts many did then and do still to their own ruine take offence at him The Observation is this viz. Doct. The Lord Jesus Christ is to wicked men a stone of stumbling and a rock of offence Though Christ be in himself a precious corner-stone of Gods own appointment and chusing yet do wicked men make him to be unto themselves a stone of stumbling and a rock of offence It 's very common and ordinary for wicked men to be offended and to stumble at Jesus Christ Many places of Scripture do make mention of the offence which the wicked should take at Christ See Esay 8. 14 15. Though these words be not spoken directly yet they are spoken typically of Christ Adumbratus fuit Christus qui non instar arcis sed offendiculi potius Israelitis futurus erat saith Calvin upon the place Though Christ be in himself a Sanctuary and be so to the elect yet to the ungodly and carnal he is both a stone of stumbling and a rock of offence As many are gathered and saved by him so shall many be broken and snared and taken because of him To this agrees that old prophecy of Simeon concerning Christ Luke 2. 34. Behold saith he this childe is set for the fall and rising againe of many in Israel and for a signe which shall be spoken against And as it was foretold of him so we read in the Gospel that it was fulfilled concerning him many were causlesly offended at him In the handling of this point I shall open these two things 1. What it is in Christ at which men stumble and take offence 2. Whence it is that they do take offence We shall shew first the matter of the offence Secondly the occasion of this causlesse offence 1. For the first There are many occasions of offence which men take at Christ I reduce all to these three heads First some stumble and take offence at his pâ—rson I mean the meannesse of his person This was the great stumbling block of the Jewes They looked for a Messiah of noble birth and Parentage that should sway the Scepter of David with much outward pomp and glory They expected that all those prophesies which speak of the glory of Christs person should have been literally fulfilled therefore they took offence at him His birth was mean his parentage low and ordinary his attendance small his education and breeding contemptible this made them stumble The Prophet foretels this of the Jews Esay 53. init he shall grow up before him as a tender plant c. There is no forme nor comelinesse in him that we should desire him They looked for outward splendor and because they did not finde it they were offended The Evangelist speaks fully of this Mat. 13. 54 55 56 57. Is not this say they the Carpenters son c They did not consider that the Son of man came not to be ministred unto but to Minister that he came to be a servant that he was made under the law and therefore were scandalized at his meannesse We may adde to this his shameful and ignominious death which he suffered this was a great offence to the Jews They do to this day upbraid Christians with that curse Jer. 17. 5. Cursed is the man that trusteth in man and maketh flesh his arme Christ crucified is to this day a stumbling block to the Jewes Secondly some stumble at his Doctrine The Doctrine which Christ preached and which by his appointment is published is very glorious yet it is an occasion of offence to the world The Arians are offended at the Doctrine of his Divine nature The Manichees at the doctrine of his humanity The Socinians are offended at the doctrine of his satisfaction The Papists at his doctrine of justification by faith alone The Pelagians and Arminians are offended at his doctrine of nullifying the power of nature in things supernatural The Antinomians stumble at his doctrine of the ratification of the moral law c. The Pharisees were offended at his doctrine against tradition Mat. 15. 11 12. But to come to particulars 1. The strictnesse of his doctrine is a stumbling block to many The doctrine of Jesus Christ is very strict it condemnes not onely actual sinne but the very sinful risings of corruption in the heart He that looks upon a woman saith our Saviour to lust after her hath committed adultery with her in his heart Mat. 5. 28. so v. 29. If thy right eye offend thee pluck it out and cast it from thee c. Duri sermones durioris Magistri have some said of these words They are hard sayings of a hard master If we consider the duties of the Gospel they are not onely barely to be performed but they are to be performed cordially sincerely else they are not accepted Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde and with all thy strength Corrupt nature would have full swinge and liberty the Doctrine of Christ will not allow it therefore is offence taken at it 2. The spirituality of his Doctrine offends others The Doctrine of Jesus Christ in the Gospel is a very spiritual doctrine John 6. 63. The words which I speak to you saith Christ they are Spirit and they are life 'T is the honour of Christs Doctrine that it is not fleshly but spiritual and they that are spiritual love it because of its spirituality You may see the spiritualnesse and efficacy of the Word Heb. 4. 12. it's quick and powerful and mighty in operation sharper then a two edged sword piercing even to the dividing asunder of soul and spirit c. Now because men are carnal they are offended at a spiritual word The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. A carnal heart doth not love the word should be an engraffed word They are contented it should come into their eares but they do not love it should sink into their hearts therefore are they offended at it 3. The mysticalnesse of his Doctrine is a stumbling stone to others The Doctrine of Christ in his Gospel is a doctrine very mysterious 1 Tim. 3. 16. 'T is in many things above reason The Doctrine of the Trinity of persons in the unity of essence is above reason that God should be one and yet three The Doctrine of the the two natures in the person of Christ These and many others are above reason The doctrine of self-denial The doctrine of losing a mans life to save it the doctrine of regeneration of the resurrection of the body these are very mysterious And because they are so offence is taken at them read John 6. 51
52. how were the Jews offended because he had preached that except men did eat his flesh and blood they had no life in them They strove among themselves saying How can this man give us his flesh to eat nay not onely the Jewes but many of the Disciples also were offended at this doctrine v. 60 61. The mysticalnesse and height of the Gospel and doctrines of it do offend now to this day 4. The simplicity of his doctrine is an offence to others The Doctrine of Christ in the Gospel is laid down with great plainnesse Though the Gospel be sufficiently Rhetorical yet it is written with much plainnesse The pen-men of Scripture did purposely avoid the entising words of mens wisdome lest they should corrupt the hearts of men from the simplicity that is in Christ 'T is the excellency of the Gospel that it is set down in plainnesse and simplicity Painting is fitter for harlots then for chaste women Naked truth is best if other dresses be put upon it it is corrupted The wise Greeks stumbled at this stumbling stone They thought Tully and Demosthenes were more eloquent then the Apostles and Prophets The Apostle speaks fully to this 1 Cor. 1. 17 18 22 23. Many are to this day offended at this very thing they think there are not those strains of wit in the writings of the Apostles as are in other writings when as the truth is the highest eloquence is the eloquence of God in the Scriptures 5. The severity of his Doctrine is a stumbling stone to others The Law and Gospel do both threaten damnation for disobedience and impenitence The axe is laid to the root of the tree saith John Mat. 3. 10. Every tree that bringeth not forth good fruit is hewen down and cast into the fire He that beleeveth not is condemned already Mark 16. 16. Many are greatly offended at this They would have smooth things but they love not this severity They do not consider that as the Gospel is severe against sinne so is it exceeding full of comfort to all penitent sinners And then 6. The consequences of his Dactrine is an offence to others I shall onely mention two things which do ordinarily follow the doctrine of the Gospel they are these First reproaches and persecutions Seldom do men receive the Doctrine of Christ in power but the devil and his instruments raise persecution lesse or more against them You may trace the Gospel by the blood of those that have professed it They gnashed upon Steven with their teeth saith the story Acts 7. 52 54. and at last stoned him with stones that he died Quid est predicare saith Luther nisi furorem populi in se derivare To preach the Gospel is to draw the fury of the world upon a mans self And to professe the Gospel in sincerity and zeal is to make a mans self a prey to the wicked This offends many Our Saviour foretels this See two texts Mat. 13. 21. and Matth. 24. 9. 10. The presecution which hath followed upon Christs Doctrine hath made thousands scandalized at Christ Secondly Divisions and contentions Though Christ be the Prince of peace and his Gospel the Gospel of peace yet accidentally by reason of mens corruptions it causes great divisions Luke 12. 49. I am come saith our Saviour to send fire on the earth and what will I if it be already kindled so Mat. 10. 34 35. These are not the effects but the consequence of the Gospel it meets with mens corruptions which because they will not have destroyed they are inraged This offends many Hence some have profanely wished that the Bible were burnt they have looked upon it as the great make-bate and incendiary of the world Thus is the Doctrine of Christ made a stone of stumbling and a rock of offence Thirdly Some stumble and take offence at his Kingdome I meane not onely at his internal Administration of his Kingdome by his Spirit in the heart but also at the external administration of it I shall reduce all I have to say to these two heads 1. The government of his Kingdom 2. The subjects of his Kingdom 1. For the government of his Kingdome Multitudes are offended at this The Officers by whom he hath appointed to administer this Kingdome Men do take much offence though causlesly at these decrying reviling them as if they were not of God Ye take too much upon you ye sonnes of Levi all the Lords people are holy Numb 16. 3. All men are Ministers all may preach there 's no such office as Minister in the Scripture There 's no such thing as Ruler in the Church The censures they also give offence to many Admonition Suspension Excommunication men are greatly offended at all these The government is too strict too severe 't is tyrannical these are the bitter words of men The holy Ghost foretold how men should stumble at the government of Christs Kingdom Ps 2. 2 3. Let us break their bondâ— asunder and cast away their cords from us Christs government is a general offence 2. For the subjects of his Kingdom Men are offended at Christ because of his subjects many ways Consider these foure things 1. Many are offended at their paucity Though Christs subjects be many simply considered yet comparatively they are but few Narrow is thâ— way that leadeth into everlasting life and there are very few that finde it Mat. 7. 14. Satan hath a hundred servants to Christs one Caleb and Joshuab onely entred into Canaan of all the men that came out of Egypt This causes many to stumble at Christ Shall we be wiser then others This one man came in to sojourne and he will needs be a judge say those sonnes of Belial concerning Lot Gen. 19. 9. It 's a great scandal that so few come in 2. Many are offended because of their meannesse and poverty Few of the great men of the world submit truly to Christ Not many wise not many noble not many mighty hath God chosen saith the Apostle but the foolish things of the world c. 1 Cor. 1. 26 27. Our Saviour did foresee that this would be an occasion of stumbling to men therefore he layes in a caveat against it Matth. 11. 4 5 6. Go and tell John saith he what you have seen and heard The blinde receive their sight c. and blessed is he that shall not be offended in me The rich and wealthy oppose and reject Christ Silk and Scarlet Gold and Silver do very rarely follow Christ This offends many John 7. 48. say the Pharisees have any of the Rulers beleeved in him but this people that knoweth not the Law is accursed 3. The miscarriages of which they are guilty The best of Christs subjects being but sanctified in part and having such a subtle divel to assault do too frequently miscarry and fall into sinne This causes many to be offended Wicked men though they never observe the holy actions of the godly yet they will observe their
infirmities One sinne is more talked of then an hundred acts of holinesse This is a stumbling block to the wicked See what God saith of Davids sinne 2 Sam. 12. 14. They that would learne nothing by Davids piety did take offence at his sinne Though it be unreasonable that men should be offended at Christ for the failings of his servants yet it is ordinary 4. The sad Apostasie of those that have professed subjection to him There are in Christs family many rotten-hearted professours The falling of these is an occasion why many are offended at Christ Our Saviour speaks of this Matthew 26. 56. The fall of such hardens the hearts of many against Christ and his Religion John 6. 66. Thus much for the first particular the occasion of this offence 1 PET. 2. 8. A stone of stumbling c. XXIV SERM. at Mary Wolnoth Lond. March 27. 1652. SEcondly Quae causa How it comes to passe that so many are offended at Christ The Reasons are such as these viz. 1. Ignorance of Christ Blindnesse is one great cause of natural stumbling John 11. 9 10. If any man walk in the night he stumbleth because there is no light in him The spiritual blindness of the minde is one principal reason why the world stumbleth at Christ They know not the glory of his person they know not the excellency of his Doctrine they know not the nature of his Kingdome therefore they take offence at him This is that which the Apostle mentions 1 Cor. 2. 8. This ignorance of Christ ariseth partly from want of studying his Word They do not search the record which is given to Christ in the Scriptures partly from their infidelity they will not believe the report given of him by such a have the knowledge of him The Prophet speaks of this Esay 53. init The worlds blindenesse is the cause of the worlds offence Consult those two texts and the trath of this will appeare The one is Prov. 3. 21 22 23. The other is Mat. 15. 14. The blindnesse of the Pharisees did arise from the grosse ignorance of the Pharisees 2. Precipitancy and rashnesse Though a man have eyes to see yet if he be heedlesse and rash his foot may stumble in a plaine way A carelesse eye occasions a stumbling foot The greatest part of men are heedlesse in spiritual matters They rush on as the horse rushes into the battel Jer. 8. 6. The Scripture speaks of pondering the steps of our feet 'T is the Wise-mans counsel Prov. 4. 25 26. Most men neglect this counsel in the things of Christ They walk at all adventure turning their eyes now this way now that way and through their carlesnesse and indiscretion in not examining things they take offence and fall The Apostles advice is to try and prove all things 1 Thes 5. 21. Advisednesse and deliberation in the matters of God is a special vertue Most men are of a hurrying spirit and this makes them stumble 3. Heart distemperednesse A man that hath either un intoxicated head or a diseased body soon stumbles Wicked men have hearts full of distempers There are many unmortified lusts in their hearts which they are not willing to part with pride passion uncleannesse c. These are indulged These they will not part with They love some sinne better then Christ and because they cannot have Christ and their sinnes they are offended This is hinted to u in the text Such as stumble at the Word are said to be disobedient He that allows any sinne unrepented of in his heart will sooner or later stumble at Christ See Luke 16. 14. The Pharisees who were covetous derided Christ Our Saviour tells them they could not serve God and Mammon and they being given to covetousness were scandalized and derided him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they snuffed at him as the word signifies Walking in uprightnesse and being without offence are joyned together Phil. 1. 10. An bypocritical and profane heart will be a stumbling heart He that walks up to the knees in mire may easily stumble Wicked men walk up to the very loynes in the mire of sinful distempers and this causes them to be offended at Christ The way of the righteous saith Solomon is made plaine Prov. 15. 19. It 's raised up as a Causey Godly men walk in plaine even wayes wicked men walk in rough uneven myry wayes therefore they stumble at Christ They are burthened with the load of sinne therefore they stumble 4. Hatred of Christ Hatred will take offence at every thing done or said by the person hated As love doth interpret all to the best so hatred interprets all to the worst Ahab hated Micaiah and therefore took offence at every thing he said You may read the story 1 Kings 22. 8. Now wicked men haâ—e Christ with a perfect hatred There is dissimilitude between Christ and them and because of that cruel hatred They are impure Christ is pure they are unholy Christ is holy As similitude breeds love so dissimilitude creates hatred You reade Luke 19. 14. that Christs own Citizens hated him Christ is hated not only by foreigners but by them of his own houshold Where there is hatred there will be offence Mat. 24. 10. Many shall be offended and they shall hate one another Till the soul lay aside its hatred it will not cease to stumble at every thing of c. 5. Vnbelief Infidelity is the cause of stumbling This may be gathered clearly from the text compared with the foregoing ver unto you that believe he is precious but unto them that are unbelievers he is a stone of stumbling Most men walk by sense and not by faith they see the outside of Christ in his Gospel but they do not see the beautiful inside of Christ they see that in Religion which appeares unpleasing and bitter but they want faith to see that which is sweet and lovely therefore they are scandalized 6. The bad example of others Examples have a very great efficacy and operation whether they be good or bad good examples are great strengthnings to them that are good and bad examples are great provocations to them that are bad the Apostle speaks of this 1 Cor. 8. 10. Asahels lying dead in the way occasioned a stop in the march of others 2 Sam. 2. 23. One wicked man eyes the example of another and because he sees that such and such were offended at Christ especially if they be learned wise c. he upon that very example takes offence likewise Thus much for the explication The Uses are for Information Exhortation For information It teacheth us these four lessons 1. This may fortifie us against being dejected because of the offence which wicked men take at as causlesly It is too frequent to see wicked men scandalized at the people of God even for their holy actions They are offended with you for your prayers for your non compliance with them in their sinful wayes for their strict observing of the Sabbath
you be ignorant of Gods Wiâ—l of your duty you are inexcusâ—blâ— becauâ—e the Sunne of light is risen upon you 〈◊〉 â— 1. Ephesians 4 17 18 19 20 2. Gâ—â— and keep 〈◊〉 warmth in your hearts The Sunâ—e hath an heating vertue Câ—ldnessâ— of spâ—â—â—t is a temper unbefitting a childe of God If a man be cold in winter when the Sunne is at a great distance 't is more excusablâ— but to be cold when the Summer Sunne shines hot upon him argues great distemper To be luke-warme when Christ is risen upon you is inexcusable Christ expects heat and fervency from you in all your duties hot love hot devotion fervency of spirit in the service of God is expected from you Râ—m 12. 11. you will shame the beames of Christ if you have not a holy warmth in all your services My heart saith David was hot within me Psal 39. 3. Ex omni parte caluit igne Dei i. e. a-more Coelestium A cold-hearted Christian shames the Sun 3. Be very fruitfull The Sunne hath a fructifying vertue it ripens every thing Christians must be carefull that their graces be ripened raw lean weak graces shame the beames of Christ you must be sure to grow in grace to perfect holinesse 2 Cor. 7. 1. 4. Keep your soules sweet The Sunne hath a sweetning vertue A mouldy musty heart disparageth Christ you must be as the smell of a field which God hath blessed 5. Be raised up in affection to heavenly things The Sunne hath an exhaling vertue Christians must be higher then others Revel 12. 1. 6. Nourish spirituall softnesse The Sunne hath a molifying vertue A hard frozen heart is a shame to Christ Davids heart was like melting wax Psalme 22. 14. Josiahs heart was tender 2 Kings 22. 19. A frown from God an angry word from God must melt a Christians heart If your hearts be hard Christ may justly draw his beams from you if the Sunne of righteousnesse doth not melt you it is because you are clay not wax 3. For consolation Great comfort ariseth hence to godly men 1. Against spiritual darknesses Sometimes Gods people see neither Sunne nor Starres Esay 50. 10. Well be comforted Christ is the Sunne of righteousnesse he will arise and scatter all those black mists that trouble you your Sun is not set it is only eclipsed the light of it will shine again 2. Against all your own unrighteousnesse The servants of God finde much unrighteousnesse and guilt in themselves because of it they are cast down and go heavily Well remember Christ is a Sun of righteousness he is as full of righteousness as the Sun is of light and his righteousnesse is for thy benefit 'T is as much thine as if it were thine own 3. Against the want of sublunary comforts Gods people have often but little of these things Well yet the Sun is up what folly is it to complaine for want of Moon-light or Star-light when the Sunne shines If God hath cloathed you with the Sunne the want of Moon and Starres may well be endured CANT 1. 3. Thy Name is as ointment poured XXVII SERM. at Mary Wolnoth Lon. May 15. 1653. forth THe scope of the Holy Ghost in this song is to discover the exceeding great love that is between Jesus Christ and his Church We may see here Christ and his Church as it were striving who should expresse their love to each other most At the second verse in this Chapter the Church doth passionately desire to be made partaker of further Communion with Christ Let him kisse me with the kisses of his mouth Those who have once tasted of the sweetnesse of Christs love are exceedingly carried out after a further degree of his love The reason of this passionate desire is ver 2 3. namely from the sweetnesse of his love This is set out by a double comparison 1. His love is better then wine v. 2. 2. It s more desireable then precious ointments This is mentioned in the beginning of the third ver Because of the savour of thy good ointments and amplified further in the text Thy name is as ointment poured forth The words are a proposition in which we have 1. The subject Thy Name 2. The predicate Oyntment poured forth By the name of Christ some would understand the Doctrine of the Gospel So Ainsworth by his name saith he is meant the Doctrine of grace the Law of faith His Doctrine is sometimes in Scripture called his Name as the Iles shall wait for his Law Esay 42. 4. Which is expounded in his Name shall the Gentiles trust Mat. 12. 21. And it is most certain that his Law is far more sweet then the most precious oyntment But yet by his Name in this place we are better to understand his person as it is set forth in the Gospel his person is often called his Name as Mat. 10. 22. Ye shall be hated of all men for my Names sake and Act 9. 16. I will shew him how great things be must suffer for my names sake that is for my sake The Observation is this Doct. That Jesus Christ is like ointment poured forth Jesus Christ is spiritual ointment His Name both in the Hebrew and Greek signifies anointing or anointed He is called in Dan. 9. 26. Messiah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointing The Prophet Esay chap. 10. 27. calls him the anointing It is reported by Historians that at the birth of Christ in Rome a sudden fountaine of Oyle sprung up and flowed for a day and a night together our Annotatours mention it in their Exposition of this text The Oyles or Ointments used in sundry cases under the ceremonial Law were some way or other typical of Christ the true ointment In the handling of this Doctrine I shall open these foure things by way of Explication 1. In what respects Christ is compared to ointment 2. Why he is compared to ointment poured forth 3. How this ointment is poured forth 4. How Christ excels all other ointments 1. For the first 1. Christ is ointment in regard of that divine unction wherewith he was anointed by God The Scripture makes mention of Christs being anointed with the graces of the Spirit as our Mediator This was typified by the anointing of the Priests under the Law especially of the high-Priest you may read at large of the holy ointment and of the anointing of Aaron and his sons with it Exod. 30. 23 24 25 30. It was also typified by the anointing of Kings and Prophets ye may read much in Scripture of the anointing of these Elisha was anointed to the office of a Prophet 1 Kings 19. 16. and Kings were also anointed We read of Davids anointing 1 Sam. 16. 1. of Solomons anointing 1 King 1. 34. 39. All these were types of Christ the great King Prophet and Priest of his Church the anointing Oyle did typifie the graces of the Spirit the anointing of Aaron with that Oyle did typifie Christs anointing with
the Holy Ghost Our Saviour was anointed with the Holy Ghost Esay 61. 1. This Peter mentions in his Sermon Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power Now this ointment was shed upon the Lord Jesus in such great plenty that he may well be called by the name of ointment Psal 45. 7. he had more of this spirituall ointment poured upon his humane nature then all the Saints put them altogether The Spirit was not given him by measure but above measure Joh. 3. 34. He was from his conception filled with the holy Ghost He was full of grace and truth Joh. 1. 14. He had not only drops but whole rivers of Oyle poured upon his head He may be denominated ointment from that abundance of spiritual ointment wherewith he was filled his God-head anointed the manhood with an unspeakable fulnesse Col. 1. 19. And 2. Christ is ointment in regard of the excellent vertues which are in him He hath all the good properties of ointment I name five As 1. Oyntment is very fragrant and odoriferous Precious oyntment yeilds a very sweet small When the woman in the Gospel had poured her box of oyntment upon the head of Christ the text saith the whole house was filled with the odour of it John 12. 3. The Lord Jesus Christ is very odoriferous he is sweet in himself and he is exceeding sweet in the nostrils of his Saints the perfume in the Law was type of him Exod. 30 34. He doth perfume all persons and places where ever he comes If there be but one drop of Christ poured upon the soul the whole soul is perfumed with the smell of it When Christ had but put his finger into the hole of the door how was the hand of the Spouse perfumed as with sweet smelling myrrh Cant. 5. 5. That soul wants its spiritual smelling which doth not finde a sweetnesse in Jesus Christ Every thing in Jesus Christ is very fragrant 1 There is a fragrancy in his person He is a bundle of precious myrrh Cant. 1. 13. His life and holy conversation yeilded a sweet smell in the world Psal 45. 8. All thy garments smell of myrrh aloes and cassia The graces of the Spirit of which his life was full His righteousnesse meeknesse piety patience what a sweet smell do they cast abroad in the Gospel to this very day 2. There is fragrancy in his death His death was a sweet favour unto God Eph. 5. 2. His dead body was enbalmed with sweet spices John 19. 39. not that he had need of any such His body did never see corruption Psal 16. 10. So fragrant was the death of Christ that he hath perfumed the grave and made it as a bed of roses to all the Saints 3 There is a sweet fragrancy in his intercession The intercession of Christ is so sweet that it perfumes heaven it self See how it was typified under the Law Lev. 16. 12 13. The odours of the sweetest incense are not so fragrant to the nostrils of men as the odours of Christs intercession are to God So fragrant is his intercession that the services of his people which are unsavory in themselves come up as a cloud of incense before the Lord. See this Cant. 3. 6. It 's spoken of the Church because it 's the feminine gender Quae ista All this sweetnesse which is upon the Church and in her services is because they are perfumed with the incense of Christs mediation 4 There is a fragrancy in the word of Christ The breath of Christs mouth is sweeter then any perfume in the world this is that which the Church mentions Cant. 5. 16. His mouth or palate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetnesses so it is in the original all his promises all his precepts are very favoury 5. There is a fragrancy in all his Ordinances Prayer Sacraments Preaching singing of Psalmes are in themselves and to a gracious heart like sweet smelling oyntment The Church mentions this Cant. 2. 3. No such sweet aire bloweth under heaven as doth in the Church of God where the Ordinances of Christ are dispensed in power and purity In one word there is nothing of Christ but is more sweet then the best oyntment that ever was compounded by man This is the first property of oyntment it 's very sweet 2. Oyntment hath an exhilarating vertue It cheeres the spirits and makes the heart glad This is observed by Solomon Prov. 27. 9. Oyntment and perfume rejoyce the heart When Solomon exhorts men to a cheerful life he makes mention of oyntment let thy head want no ointment alluding to the custome of the ancients who in their banquettings and feastings used such signes of joy And the Prophet expressing the jovialty of those Epicures Amos 6. 6. saith they anoint themselves with the chief oyntments The Lord Jesus Christ hath a cheering vertue The heart of a sinner is never truly merry till it be anointed with the graces of Christ and the comforts of Christ Christ is the onely remover of spiritual heavinesse The oyntment is the onely cure for spiritual melancholy Mat. 11. 28. All spiritual refreshing is from Jesus Christ He was anointed with the oyle of gladnesse that he might work gladnesse in the hearts of others This work is committed to him by God the Father Esay 61. 3. There 's not one drop of the oyle of joy but what comes out of this great olive tree the Lord Jesus that gladnesse which doth not proceed from Christ and which is not bottom'd on Christ is worldly madnesse not true joy He is called the consolation of Israel Luke 2. 25. He hath laid the foundation of Israels comfort and he it is that doth convey to them all their comfort 3 Oyntment hath a mollifying and suppling vertue If there be any hard tumour or swelling upon the body we use oyntment to soften it The holy Ghost alludes to this Esay 1 6. Where speaking of the state diseases he saith they have not been mollified with oyntments Jesus Christ hath a mollifying vertue let a heart of Adamant be but once anointed with this oyntment and it becomes an heart of flesh It was by this oyntment that the hard heart of Manasseh was softned God by his Spirit chafed this oyntment into it and it became tender And it is by the Application of this unction through the warm hands of the Spirit of God that the stony hearts of sinners are softened from day to day Thou that hast now a tender heart wouldest have carried thy stony heart with thee to thy grave if this precious oyntment had not been spread upon it 4. Oyntment is of a shining nature It hath a brightning and beautifying vertue Those Virgins that were prepared for the Persian King did use divers oyntments to make themselves beautiful Est 2. 12. they used six moneths sweet odours and six moneths oyle of myrrh This oyle as those that write of it say had
Ordinance through which it is conveyed Seldome are our eyes lifted up so high as Christ We should labour to be better informed for time to come What ever conduit pipe be used Christ is the fountaine and foundation of every drop of comfort Christ is the God of all true consolation It is not in the power of all the Angels of heaven to give any soul one drop of comfort Nor can all the Ministers on earth give you one dram of comfort They can speak the words of comfort but they cannot cause the soul to receive comfort God comforts by them 2 Cor. 6. 6. Titus was but an instrument Comforting is called frequently in Scripture the speaking to the heart Hoseâ— 2. 14. Who is able to speak to the heart but he who is the Lord and Commander of the heart God hath put all the oyle of spiritual joy into the hands of Christ Esay 61. 3. and none but he can give it out He that wants comfort must go to Christ he that hath received any true comfort must ascribe it to Christ All my springs saith the Church are in thee Ps 87. 7. 5. Let the Israel of God take heed of being a discomfort to Chrâ—st We cannot properly be either a comfort or diâ—comfort to Christ by any thing we do He receives properly no joy from us nor is he capable of enduring any sorrow from us yet our sinnes are said in a figurative sense to be a grief and discomfort to him If Christ were capable of sorrow nothing would go neerer his hear then this to see his people sinne against him What the Apostle saith of the Spirit we may in the same sense say of Christ Ephes 4. 30. It is but a disingenuous and unfriendly thing to be a grief to him that is a consolation to thee If Christ be thy comforter it 's an unworthy thing in thee to be his tormentor The Apostle speaks of some who crucifie to themselves afresh the Sonne of God Heb. 6. 6. Every sinne is in a sort the cruifying of Christ afresh if there be any dram of thankfulnesse in our hearts we shall loath the thoughts of vexing Jesus Christ 6. Maintain close communion with Christ Vse 3. Consolation to the people of God 'T is better in his hands then in ours we are cruel to our selves foolish 1. In case of the want of outward comforts It 's often the loâ— of Gods people to be cut short of outward things God sees they are apt to surfeit on this sweet fruit therefore he with-holds it Well Christ is thy consolation These things could not comfort thee without Christ he can comfort thee abundantly without these 2. In case of spiritual heavinesse and trouble of heart Remember Christ is the consolation of Israel First He can comfort in all cases 2 Corinth 1. 4. Secondly He can comfort against all difficulties He can bring comforts through hell through an host of temptations to the soule Hosea 2. 14. Thirdly He can give the soul ability to receive comforts Esay 66. 13. Wait on him and on his Ordinances and you shall have comfort as much as is sufficient Fourthly he is full of comfort Fifthly â—e is willing to comfort He hath undertaken to be thy consolation as well as thy salvation He 's anointed to comfort them that mourne Esay 61. 1 2 3. Say not I have been so long without Comfort Jesus Christ can drop that into thy soul in one moment which shall make thee forget all thy discomfort Only wait on him wait patiently wait beleevingly Wait on him at the pipes of comforts the Ordinances and desire grace rather then comfort and thou shalt finde heart-revivings before thou die Vse 4. Advice to them that are without Christ Labour to close with him he is the consolation of Israel What poor comforts are those which you now feed upon You feed on ashes you eat husks you are jolly and brisk and full of a frantick joy If Christ be not yours no comfort in Scripture is yours Come and taste of these comforts They are pure They are soul-satisfying They are eternal All your comforts will be your torments if Christ be not your comfort Luk. 2. 25. XXX SERM. at Mary Wolnoth Lonâ— June 6. 1653. Waiting for the consolation of Israel I Proceed to the second doctrine which is this viz. Doct. 2. That true believers do wait for the accomplishment of divine promises even those that are most unlikely to be fulfilled No promise which God ever made to man had more improbabilities and seeming impossibilities to break its way thorough then the promise of Christ He is called a root out of a dry ground Esay 53. 2. He was to be borne of a Virgin Awâ—-man shall compasse a man Jer. 31. 22. and yet this good man having a Revelation from God that he should not depart this life till his eyes had seen him did wait for the fulfilling of this promise If any should wonder why Simeons waiting for Christ should be noted as an act of such singular faith when as now the generality of the Jewes were big with the same expectation Câ—â—mnitius gives two good Reasons of it 1. The common bulk of the Jews did expect Christ onely for external advantages They expected him onely as one that should restore their outward liberties which were now invaded and taken away but Simeon waited for him as a spiritual Redeemer that should save their souls from sin and hell 2. Simeon expected his coming to be neer at hand according to the predictions of the Prophets whereas the generality of the Jews had but onely a loose uncertain expectation of him Simeon waited for a speedy coming of Christ therefore doth the holy Ghost take such strict notice of it Other examples we have in Scripture of the holy waitings of godly men for the fulfilling of Divine promises Abraham waited for the promise of a Sonne when his body was even dead and his wife unlikely according to the course of nature to conceive the Apostle mentions â—â— â—om 4. chap. 20 21. 18. 19. David waited many years for the promise which God made to him of succeeding Saul in the throne Though upon difficulties and crosse providences which did arise he was sometimes put to a stand yet he did expect the accomplishment of the thing promised He doth often in the book of Pâ—almes make mention of his waiting as Psal 62. 1 2 5. Daniel waited for the accomplishment of Gods promise for the restoring of the Church from their captivity though there were many difficulties in the way the Church being then as dâ—y bones Ezek. 37. 3 4 5 6. yet Daniel beleeved and waited for it as appears by chap. 9. init He did count the number of the years and when they drew neer a period then he stirs up himself to pray with more then ordinary faith The whole Church waited for the fulfilling of this promise Micah 7. 7. I wiâ—â— wait for the God of my salvation my
wait on him for his promises Now a child of God would not willingly cast any reproach either on God or his promises from which he receives so much good Ergo. And then Fourthly They are not unmindful how long and with how much patience God waited on them for their obedience They remember God tarried Sermon after Sermon year after year for their conversion The Apostle speaks of Gods long-suffering in waiting on the old world 1 Pet. 3. 20. Every one of Gods children are sensible of Gods patient waiting on them when they had no minde to know him When they slighted grace when they scorned mercy God waited this makes them so ready to waite on God Esay 30 18. And then Fifthly Their own undeserving of the good promised The children of God know that all Gods promises are free as to them Jacobs acknowledgement will be readily assented unto by them Gon. 32. 10. They know how well they deserve the heaviest threatning but how unworthy they are of the least mercy They do with an unfeigned heart say as David did when God had promised him to build his house 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto A childe of Gods Moâ—to is Lâ—sse then the least of all the mercies of God This makes them wait And Sixthly They know how certain the promises of God are They have had experience how he hath made good the promises that are past and they know he will shew the same unchangeablenesse in those that are to come They know his Name is Jehovah God that hath his own being from himself and that will give being to all his promises This encourages them to wait It was the Apostles Logick in their generation 2 Cor. 1. 10. It is ignorance of God that causes the heart to distrust They that know thy Name saith David will put their trust in thee Psal â— 10. Gods children know his Name therefore they will wait And Seventhly The satisfaction they expect from the enjoyment of what is promised They know every promise of God will bring â—ull contentment of heart when it is fulfilled They cannot now expect so much as they shall then finde in the promises of God They know they are as the Apostle speaks of them in 2 Pet. 1. 4. Exceeding great and precious promises They know the harvest will make amends for all their expectation therefore they wait for it The Uses are for 1. Information 2. Reprehension 3. Exhortation 1. For information This teacheth us three lessons 1. That Godly men have a very good opinion of God They dare take his Word for that which they love with the dearest affection They are willing to wait the whole time of their life for the accomplishment of that good which he hath promised As they dare follow God when they know not whether he will carry them Heb. 11 8. so they dare wait on God when they see no reason for their waiting Did they not bear a singular affection to him they could never with so much satisfaction waite upon him 2. The excellency of grace Grace is a choice thing in it self and its choice in its effects This is one excellent effect of grace that it doth enable the soul to wait on God for things that are most difficult to be brought to passe Corruption teacheth the heart to wrangle with God but grace teacheth the heart to waite on God A gracious spirit is a choice spirit 3. That faith doth not only look to things present but to future things Sense onely mindes things present but faith mindes things that are a great way off Heb 11. 1. It is as willing to wait on God for a future good as it is to receive a present good Faith hath an Eagles eye and a Lions heart It hath a Lions heart to bear present evils and it hath an Eagles eye to see future good It 's said of the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they saw the promises and embraced them afar off Heb. 11. 13. A beleever is as able to live upon good in reversion as on good in present fruition This is the first use of the point 2. For reprehension To those that will not wait for the fulfilling of Gods promises These are of two sorts 1. Such as are over-hasty that would have the promise fulfilled before its time And then 2. Such as never minde the promises of God look no more after them then if they had never been made Simeons practice blames both these First For those that would anticipate God in his promises They are so eager for the fulfilling of the promises that they would have them accomplished before their time I would desire such men to consider these three things 1. This is a very sinful frame of heart Whatever may be pretended as an excuse or extenuation it cannot be denyed but the sinne is great to be over eager with God to give being to his promise before the time Consider five particulars 1 'T is an implicite denyal of Gods right to appoint his own time The Scripture puts times and seasons as well as things and persons under the jurisdiction of God It 's his right to determine times Acts 17. 26. He that made time hath the sole power to appoint and set times Our Saviour tells his Disciples Actâ— 1. 7. That times and seasons God hath put in his own power Now not to be willing to stay Gods time is to devest God as far as we are able and to invest our selves with this great piece of royalty and sovereignty of appointing times It is interpretatively to say that we will be the Lords of time and not God 2 'T is a limiting of God Moses reproves the Jews for this as a great presumption that they limited the holy one of Israel Psal 78. 41. Men that are free will not be limited much more unfit is it that God should be limitted To limit God is to exalt our selves above God as if we were wiser then he We are not wise enough to improve the times which God hath set much lesse are we wise enough to set God â— time To endeavour to reduce or circumscribe God to our time is to take away from him his freedome and liberty in working 3 'T is a questioning of Gods faithfulnesse as if we were fearful he would not be as good as his word When we hurry men too hastily to fulfil their promise before the time we give them cause to think we suspect their honesty as if their words were but winde To be over-hasty with God argues a secret suspition in the heart that God will let time slip 'T is a sign that we do not esteem Gods bond as good as ready payment Abraham by wishing that Ishmael might live Gen. 17 18. did argue some inward doubt whether he should have an Isaac or no. Turbatâ— adbâ—c vacillantis animi vox ista est as Calvin notes Though he did
salvation he needs not have his merits eked out with such kinde of helps as these are If Christ be all in all then these are superfluous yea the addition of these doth derogate from and destroy the fulnesse and al-sufficiency of Christ Yea Christ who is all in all to beleevers will be nothing at all to them who are not contented with him alone Christ is become of none effect to you whosoever of you are justified by the law ye are fallen from grace Gal. 5. 4. Consider this you that are self justitiaries Use 2. If Christ be all in all then is nothing any thing at all without Jesus Christ. All the world the riches pleasures honours of the world is but emptinesse without Christ Vanity of vanities all is vanity Eccles 1. 2. that man hath just nothing that hath not Christ who is all things the world is but nigrum nihil Thy wisdome thy parts thy children thy offices thy preferments thy lands and revenews all thou hast if thou want him that is all things can amount to nothing They are but cyphers without a figure O that men would consider this Use 3. What rich inheritance have all those who are truly interested in Jesus Christ Christus meus omnia They possesse him that is all in all and in possessing him they possesse all I have all things my brother saith Jacob to Esau Gen. 33. 11. he that hath him that is all in all cannot want any thing All things are yours saith the Apostle whether things present or things to come and you are Christs 1 Cor. 3. 22. A true beleever let him be never so poore outwardly is in truth the richest man in all the world he hath all in all and what can be added to all Use 4. It shews the reason why the Saints are so fearful of losing Jesus Christ They value all things at a low rate in comparison of him They would rather lose all then Christ they are contented to part with liberty estate life rather then with Christ Is there not cause for it Christ is better then all things else Riches are something liberty is something life is something but Christ is all in all There is nothing besides Jesus Christ that is good for all uses Garments are good to cover but not for food meat is good to feed but not to warme c. but Jesus Christ is good for every use for all persons for all times for all sexes for all conditions They know if they lose Christ they lose all things If a man had all his estate in one jewel you would not blame him to be very careful of keeping that Jesus Christ is their all they seek him when they are deprived of him with greatest care they keep him when they have him with the greatest diligence Cant. 3. ult I sought him I found him and would not let him go do not wonder at it for he is their all in all Use 5. That no soul esteemes Christ aright that doth not esteem him all in all To esteem any thing equal to Christ is to disesteem Christ Thou dost never truly account him any thing till thou do account him all things yea better then all things and all things as nothing in respect of him If thou canst not make up all things in Christ thou makest him but a poore Christ If thou canst not make him a friend in the want of a friend an habitation in the want of an habitation if thou canst not make him riches in poverty if there be any condition in which Christ will not suffice thee if Christ be too little to satisfie thee thou dost but undervalue him he is never truly accounted any thing till he be accounted all things Use 6. Learn hence The misery of those that want Christ He that wants Christ wants all things Lord what wilt thou give me seeing I go childlesse saith Abraham Gen. 15. 2. he had much and yet because he wanted a childe he wanted every thing The soul that wants Jesus Christ hath indeed nothing The Apostles possessed all things when they had nothing 2 Cor. 6 10. having Christ they possessed all things Those that want a saving interest in Christ possesse nothing though they seeme to have all things all they have is emptinesse yea all they have is a curse because they have not Christ O that God would convince men of this truth Use 7. It s their duty to carry their selves towards Christ as those that account him all in all How is that 1. Love him and prize him above all Thy love is better then wine Cant. 1. 2. Above wife husband children life Christ is not loved at all till he be loved above all Matthew 10 37. 2. Be contented with Jesus Christ in the want of all other things Make up all thy wants all thy losses in him Encourage thy self in Christ when thou art discouraged in all other things Rejoyce in him when all things faile vid. Hab. 3. v. 17 18. 3. Make him thy end in all Let him be all in all to thee finally Refer all to Jesus Christ as the ultimate end of all hear pray meditate do suffer for the glory of Christ The Apostle referd all to Christ as the supreme end of all that Christ may be magnified c. Phil. 1. 20. if Christ be not the Alpha and the Omega the first motive and the last end of all thou doest greatly undervalue him 4. Be sure thou go to Christ for all thou wantest If comfort if zeale if pardon if strength c. he hath it for thee and it is for his dishonour that thou shouldest go any other way 2 King 1. 3. 5. Do all in Christs name and strength Eph. 5. 20. Col. 3. 17. Use 8. How careful should men be to prove their interest in Jesus Christ 2 Cor. 13. 3. you want all if you have not an interest in him Signes of this 1. Have you his Spirit Rom. 8. 9. the effects of the spirit 2. Are ye like Christ 2 Cor. 5. 17. 3. Are ye willing to be Christs Use 9. Let the presence of Christ in others be all in all to thee Though thou be poor yet if Christ be in them though unlearned c. if thy children have Christ though they want parts beauty c. yet esteeme them COL 3. 4. When Christ our life shall appear then shall we also appeare with him in II. SERM. at Mary Wolnoth Lon. May 25. 1651. glory THe world and the things of the world are great enemies to the work of grace They do a long time hinder the first planting of it in the soule and when it is planted they do hinder the growth and progresse of it The cares of this world and the deceitfulnesse of riches choak the Word and it becomes unfruitful Mat. 13. 22. The Apostle knowing this doth in the beginning of this Chapter labour to raise the Colossians to the more diligent meditation and studying of heavenly things that