Nobels in his Kingdome but the Saints as the dear Spouse and wife of his bosome this dignifies the believer above the greatest Angel And as the Nobles of the Kingdome think it a preferment and honour to serve the Queen so the glorious Angels think it no degradation or dishonour to them to serve the Saints for to this honourable office they are appointed Heb. 1. 14. to be ministring or serviceable spirits for the good of them that shall be heirs of salvation the chiefest servant disdains not to honour and serve the heir Some imperious Grandees would frown should some of these persons but presume to approach their presence but God sets them before his face with delight and Angels delight to serve them Infer 2. If there be such a strict and inseparable Union betwixt Christ Infer 2. and believers then the graces of believers can never totally fail immortality is the priviledge of grace because sanctified persons are inseparably united to Christ the fountain of life your life is bid with Christ in God Coloss. 3. 3. Whilst the sap of life is in the root the branches live by it thus it is betwixt Christ and believers Joh. 14. 19. because I live ye shall live also see how Christ binds up their life in one bundle with his own plainly intimating it is as impossible for them to dye as it is for himself he cannot live without them True it is the spiritual life of believers is encountred by many strong and fierce oppositions it is also brought to a low ebb in some but we are always to remember there are some things which pertain to the essence of that life in which the very being of it lyes and some things that pertain only to its well-being all those things which belong to the well-being of the new creature as manifestations joys spiritual comforts c. may for a time fail yea and grace it self may suffer great losses and remissions in its degrees notwithstanding our Union with Christ but still the essence of it is immortal which is no small relief to gracious souls when the means of grace fail as is threatned Amos 8. 11. whem temporary formal professors drop away from Christ like withered leaves from the trees in a windy day 2 Tim. 2. 18. and when the natural Union of their souls and bodies are suffering a dissolution from each other by death when that Silver cord is loosed this Golden chain holds firm 1 Cor. 3. 23. Infer 3. Is the Union so intimate betwixt Christ and believers how great Infer 3. and powerful a motive then is this to make us open-handed and liberal in relieving the necessities and wants of every gracious person for in relieving them we relieve Christ himself Christ personal is not the object of our pity and charity Qui respectu fratris in Ecclesia non movetur vel Christi contemplatione moveatur qui non cogitat in labore egestate conservum vel dominum cogitet in ipso illo quem despicit constitutum Cyprian de opere eleemosynis he is at the fountain head of all the riches in glory Eph. 4. v. 10. but Christ mystical is exposed to necessities and wants he feels hunger and thirst cold and pains in his body the Church and he is refreshed relieved and comforted in their refreshments and comforts Christ the Lord of heaven and earth in this consideration is sometimes in need of a penny he tells us his wants and poverty and how he is relieved Mat. 25. 35 40. A Text believed and understood by very few I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in Then shall the righteous answer Lord when saw we thee an hungred c. And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it to me It was the saying of a great Divine that he thought scarce any man on earth did fully understand and believe this truth and he conceives so much hinted in the very Text where the righteous themselves reply Lord when saw we thee sick c. intimating in the question that they did not throughly understand the nearness yea oneness of those persons with Christ for whom they did these things And indeed it is incredible that a Christian can be hard hearted and close handed to that necessitous Christian in refreshing and relieving of whom he verily believes that he ministers refreshment to Christ himself O think again and again upon this Scripture consider what forcible and mighty Arguments are here laid together to engage relief to the wants of Christians Here you see their near relation to Christ they are Mystically one person what you did to them you did to me Here you see also how kindly Christ takes it at our hands acknowledging all those kindnesses that were bestowed upon him even to a bit of bread he is you see content to take it as a courtesy who might demand it by authority and bereave you of all immediately upon refusal Yea here you see this one single branch or act of obedience our charity to the Saints is singled out from among all the duties of obedience and made the test and evidence of our sincerity in that great day and men blessed or cursed according to the love they have manifested this way to the Saints O then henceforth let none that understand the relation the Saints have to Christ as the members to the head or the relation they have to each other thereby as fellow members of the same body from henceforth suffer Christ to hunger if they have bread to relieve him or Christ to be thirsty if they have to refresh him this Union betwixt Christ and the Saints affords an Argument beyond all other arguments in the world to prevail with us methinks a little Rhetorick might perswade a Christian to part with any thing he hath to Christ who parted with the glory of heaven yea and his heart blood to boot for his sake Inference 4. Do Christ and believers make but one Mystical person how unnatural Infer 4. and absurd then are all those acts of unkindness whereby believers wound and grieve Jesus Christ this is as if the hand should wound its own head from which it receives life sense motion and strength When Satan smites Christ by a wicked man he then wounds him with the hand of an enemy but when his temptations prevail upon the Saints to sin he wounds him as it were with his own hand as the Eagle and Tree in the Fable complain'd the one that he was wounded by an Arrow winged with his own Feathers the other that it was rived asunder by a wedge hewen out of its own limbs Now the evil and disingenuity of such sins is to be measured not only by the near relation Christ sustains
name is as an Oyntment poured forth Cant. 5. 16. his mouth is most sweet O how powerfully and how sweetly doth the voyce of God slide into the heart of a poor melting sinner how jejune dry and tastless are all the discourses of men compared with the teachings of the Father Thirdly God teacheth plainly and clearly he not only opens truths to the understanding but he openeth the understanding also to perceive them 2 Cor. 3. 16. In that day the vaile is taken away from the heart a light shineth into the soul a clear beam from heaven is darted into the mind Luk. 24. 45. Divine teachings are fully satisfying the soul doubts no more staggers and hesitates no more but acquiesces in that which God teaches 't is so satisfied that it can venture all upon the truth of what it hath learnt from God as that Martyr said I cannot dispute but I can dye for Christ. See Prov. 8. 8 9. Fourthly The teachings of God are infallible teachings the wisest and holiest of men may mistake and lead others into the same mistakes with themselves but it is not so in the teachings of God if we can be sure that God teacheth us we may be as sure of the truth of what he teacheth â—…r his spirit guideth us into all truth Joh. 16 〈◊〉 and into nothing but truth Fifthly The teachings of God are abiding teachings they make everlasting impressions upon the soul Psal. 119. 98. they are ever with it the words of men vanish from us but the words of God stick by us what God teacheth he writeth upon the heart Jer. 31. 33. and that will abide littera scripta manet 'T is usual with souls whose understandings have been opened by the Lord many years afterward to say I shall never forget such a scripture that once convinced me such a promise that once encouraged me Sixthly The teachings of God are saving teachings they make the soul wise unto Salvation 2 Tim. 3. 15. There is a great deal of other knowledge that goes to hell with men the pavement of hell as one speaks is pitched with the sculs of many great Scholars but eternal life is in the teachings of God Joh. 17. 3. This is eternal life to know thee the only true God and Jesus Christ whom thou hast sent This is deservedly stiled the light of life Joh. 8. 12. in this light we shall see light Psal. 36. 9. Seventhly The teachings of God make their own way into the dullest and weakest capacities Isa. 32. 4. The heart also of the rash shall understand knowledge and the tongue of the stammerers shall be ready to speak plainly upon this account Christ said Mat. 11. 25. I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 't is admirable to see what clear illumination some poor illiterate Christians have in the mysteries of Christ and Salvation which others of great abilities deep and searching heads can never discover with all their learning and study Eighthly To conclude the teachings of God are transforming teachings 2 Cor. 3. 18. they change the soul into the same image God casts them whom he teacheth into the very mould of those truths which they learn from him Rom. 6. 17. These are the teachings of God and thus he instructeth those that come to Christ. Secondly Next let us see what influences divine teachings have upon souls in bringing them to Christ and we shall find 2â—… a threefold influence in them 1. They have an influence upon the external means by which they come to Christ. 2. They have influence upon the mind to remove what hindered it from Christ. 3. They have influence upon the will to allure and draw it to Christ. First They have influence upon the means by which we come to Christ the best ordinances are but a dead letter except the spirit the teaching and quickening spirit of God work in fellowship with them 2 Cor. 3. 6. The best Ministers like the Disciples cast forth the Net but take nothing win not one soul to God till God teach as well as they Paul is nothing and Apollo nothing but God that giveth the increase 1 Cor. 3. 7. Let the most learned eloquent and powerful Orator be in the Pulpit yet no mans heart is perswaded till it hears the voice of God cathedram in coelis habet qui corda docet Secondly They have influence upon the mind to remove what hindered it from Christ except the minds of men be first untaught those errors by which they are prejudiced against Christ they will never be perswaded to come unto him and nothing but the Fathers teachings can unteach those errors and cure those evils of the mind the natural mind of man slights the truths of God untill God teach them and then they tremble with an awful reverence of them Sin is but a trifle till God shews us the face of it in the glass of the Law and then it appears exceeding sinful Rom. 7. 13. We think God to be such a one as our selves Psal. 50. 21. until he discover himself unto us in his infinite greatness awful holiness and severe Justice and then we cry who can stand before this great and dreadful God! We thought it was time enough hereafter to mind the concernments of another world untill the Lord open our eyes to see in what danger we stand upon the very brink of eternity and then nothing scares us more than the fears that our time will be finished before the great work of Salvation be finished We thought our selves in a converted State before till God make us to see the necessity of another manner of conversation upon pain of eternal damnation We readily caught hold upon the promises before when we had no right to them but the teachings of God make the presumptuous sinner let go his hold that he may take a better and surer hold of them in Christ. We once thought that the death of Christ in it self had been enough to secure our Salvation but under the teachings of God we discern plainly the necessity of a change of heart and state or else the blood of Christ can never profit us Thus the teachings of God remove the errors of the mind by which men are withheld from Christ. Thirdly The teachings of God powerfully attract and allure the will of a sinner to Christ Hos. 2. 14. But of these drawings of the father I have largely spoken before and therefore shall say no more of it in this place but hasten to the last thing propounded viz. Thirdly why it is impossible for any man to come to Christ without the Fathers teachings and the impossibilities hereof will appear three ways 1. From the power of sin 2. From the indisposition of man 3. From the nature of faith By all which the Last point designed to be spoken to from this Scripture will be fully cleared and the whole
of God is the direct way to the assurance of the love of God 2 Pet. 15. 10. This path leads you into heaven upon earth Fifthly Diligence in obedience is a great security against backsliding Small remissions in duty and little neglects increase by degrees unto great Apostasies you may see how that disease is bred by the method prescribed for its cure Rev. 2. 5. Do thy first works Sixthly In a word laborious diligence in the day of life will be your singular comfort when the night of death over takes you 2 Pet. 1. 11. 2 Kings 20. 3. Pattern 5. Delight in God and in his service was eminently conspicuous in the life of Christ and is a rare pattern for believers imitation John 4. 32 34. But he said unto them I have meat to eat that ye know not of my meat is to do the will of him that sent me and to finish his work The delights of Christ were all in heaven The Son of man was in heaven in respect of delight in God while he conversed here among men And if you be Christs heavenly things will be the delight of your souls also Now spiritual delight is nothing else but the complacency and well-pleasedness of a renewed heart in conversing with God and the things of God resulting from the agreeableness of them to the spiritual temper of his mind Four things are considerable about spiritual delights First The nature of it which consisteth in the complacency rest and satisfaction of the mind in God and spiritual things The heart of a Christian is centred it is where it would be it is gratified in the highest in the actings forth of faith and love upon God as the tast is gratified with a suitable delicious relish Psal. 63. 5 6. Psal. 119. 14 24. Psal. 17. 18. Secondly The object of spiritual delight which is God himself and the things which relate to him He is the blessed Ocean into which all the streams of spiritual delight do pour themselves Psal. 73. 25. Whom have I in heaven but thee and on earth there is none that I desire incomparison of thee Thirdly The subject of spiritual delight which is a renewed heart and that only so far as it is renewed Rom. 7. 22. I delight in the Law of God after the inward man Fourthly The principle and spring of this delight which is the agreeable ess of spiritual things to the temper and frame of a renewed mind A sensitive pleasure arises from the suitableness of the faculty and object So it is here no delicious sweetness can be so pleasant to the taste or beautiful colours to the eye or melodious sounds to the ear as spiritual things to the renewed souls because spiritual senses are delicate and the objects more excellent But my business here is not so much to open its nature as press you to the practice thereof in conformity to your great pattern whose life was a life of delight in God and whose work was performed with the greatest delight for God I delight to do thy will O my God O Christians strive to imitate your pattern in this and to encourage you I will briefly hint a few things First Scarce any thing can be more evidential of sincerity than a heart delighting in God and the will of God Hypocrites go as far as others in the material part of duties but here they are defective they have no delight in God and things spiritual but do whatsoever they do in Religion from the compulsions of conscience or accommodations of self ends Secondly An heart delighting in God will be a choice help and means to perseverance The reason why many so easily part with Religion is because their souls never tasted the sweetness of it they never delighted in it but the Christian who delights in the Law of God will be meditating day and night and shall be like a tree planted by a river of water whose leaf fadeth not Psal. 1. 2 3. Thirdly This will represent Religion very beautifully and takingly to such as are yet strangers to it you will then be able to invite them to Christ by your example the language whereof will be like that Psal. 34. 8. O taste and see that God is good Fourthly This will make all your services to God very pleasing and acceptable through Christ you will now begin to do the will of God on earth as it is done in heaven your duties are so far Angelical as they are performed in the strength of delight in God But may not a sincere Christian act in duty without delight Obj. yea may he not feel some kind of weariness in duties Yes doubtless he may but then we must distinguish betwixt the Temper and Distemper of a renewed heart the best hearts Sol. are not always in their right frame Pattern 6. The inoffensiveness of the life of Christ upon earth is an excellent pattern to all his people he injured none offended none but was holy and harmless as the Apostle speaks Heb. 7. 26. He denied his own liberty to avoid occasion of offence as in the case of the Tribute Mony Mat. 19. 27. The children are free notwithstanding lest we should offend them go c. So circumspect was Christ and inoffensive among all men that though his enemies sought occasion against him yet could they find none Luke 6. 7. Look unto Jesus O ye professors of Religion imitate him in this gracious excellency of his life according to his command Phil. 2. 15. That ye may be harmless and blameless the Sons of God without rebuke in the midst of a crooked and perverse nation You are indeed allowed the exercise of your prudence but not a jot farther than will consist with your innocence Be ye wise as Serpents and harmless as Doves 'T is the rule of Christ that you offend none 1 Cor. 10. 32. 2 Cor. 6. 3. And to engage you to the imitation of Christ in this I will briefly press it with a few encouragements which methinks should prevail with any heart that 's truly gracious First For the honour of Jesus Christ be you inoffensive his name is called upon you his honour is concerned in your deportment if your carriage in the world give just matter of offence Christs worthy name will be blasphemed thereby James 2. 7. Your inoffensive carriage is the only means to stop the mouths of detractours 1 Pet. 2. 15. Secondly For the sake of souls the precious immortal souls of others be wary that you give no offence wo to the world saith Christ because of offences Mat. 13. 7. Nothing was more commonly objected against Christ and religion by the heathen in Cyprians time than the loose and scandalous lives of professors Behold say they these are the men who Ecce qui jactant se redemptosà tyranni de Satanae qui praedicant se mortuos esse mundo nibi lominus vincuntur cuâ—…iditatibus sâ—…is Cyprian boast themselves to be redeemed from the
how are some vain minds puffed up with these things but ye have not so learned Christ. 3. That you steddily persevere in those good wayes of God in which you have walked and beware of heart or life apostasie You expect happiness whilst God is in Heaven and God expects holiness from you whilst you are on earth It was an excellent truth which Tossanus y Obtestor etiam vos liberos generos charissimos ne illius veritatis evangelicae unquam vos pudeat potest enim laborare sed non vinci veritas non semel expertus sum Dominum Deum mirabiliter adesse iis qui coram ipso ambulant in sua vocatione sedulò integrè versantur licet ad tempus odiis aut simultatibus aut calumniis agitentur Melch. Adams in vita Tossani recommended to his posterity in his last Will and Testament from his own experience I beseech you saith he my dear Children and Kindred that you never be ashamed of the truths of the Gospel either by reason of scandals in the Church or persecutions upon it truth may labour for a time but cannot be conquered and I have often found God to be wonderfully present with them that walk before him in truth though for a time they may be opprest with troubles and calumnies 4. Lastly That you keep a strict and constant watch over your own hearts lest they be ensnared by the tempting charming and dangerous snares attending a full and easie condition in the world There are temptations suited to all conditions those that are poor and low in estate and reputation are tempted to cozen cheat lie and flatter and all to get up to the mount of Riches and honours but those that were born upon that mount though they be more free from those temptations yet lie exposed to others no less dangerous and therefore we find not many mighty not many noble are called 1 Cor. 1. 26. Many great and stately Ships which spread much sail and draw much water perish in the storms when small Barks creep along the shore under the wind and get safe into their Port. Never aim-at an higher station in this world than that you are in z Lugebat moribundus Hermannus plus temporis operaeque se palatio quà m Templo impendisse luxum vitiae Aulae quae corrigere debuisset adjuvasse atque ita multo peccati dolore trepidâ spe divinae clementiae plurimo astantium horrore anceps sui anima aeternitatem ingressa est Hist. Bohem. lib. 11. some have wisht in their dying hour they had been lower but no wise man ever wisht himself at the top of honour at the brink of eternity I will conclude all with this hearty wish for you that as God hath set you in a capacity of much service for him in your generation so your hearts may be enlarged for God accordingly that you may be very instrumental for his glory on earth and may go safe but late to Heaven That the blessings of Heaven may be multiplied upon you both and your hopeful springing branches and that you may live to see your Childrens Children and peace upon Israel In a word that God will follow these truths in your hands with the blessing of his spirit and that the manifold infirmities of him that ministers them may be no prejudice or bar to their success with you or any into whose hands they shall come which is the hearty desire of Your most faithful friend and Servant in Christ Jo. Flavel THE EPISTLE Christian Reader EVery Creature by the instinct of nature or by the light of reason strives to avoid danger and get out of harms way The Cattel in the fields presaging a storm at hand fly to the hedges and thickets for shelter The Fowls of Heaven by the same natural instinct perceiving the approach of Winter take their timely flight to a warmer Climate This * Plin. l. 18. c. 35. Virg. Georg. l. 1. Naturalists have observed of them and their observation is confirmed by Scripture testimony of the Cattle it is said Job 37. 6 7 8. He saith to the Snow be thou on the earth likewise the small rain and the great rain of his strength then the beasts go into dens and remain in their places And of the Fowls of the air it is said Jer. 8. 7. The Stork in the Heavens knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming But man being a prudent and prospecting creature hath the advantage of all other Creatures in his foreseeing faculty For God hath taught him more than the beasts of the earth and made him wiser than the fowls of Heaven Job 35. 11. And a wise mans heart discerneth both time and judgement Eccles. 8. 5. For as there are natural signs of the change of weather Mat. 16. 3. so there are moral signs of the changes of time and providences yet such is the supineness and inexcusable regardlesness of most men that they will not fear till they feel nor think any danger very considerable till it become inevitable We of this Nation have long enjoyed the light of the glorious Gospel among us it hath shone in much clearness upon this sinful Island for more than a whole Century of happy years but the longest day hath an end and we have cause to fear our bright Sun is going down upon us for the shadows in England are grown greater than the substance which is one sign of approaching night Jer. 6. 4. The beasts of prey creep out of their dens and coverts which is another sign of night at hand Psal. 104. 20. and the workmen come home apace from their labours and go to rest which is as sad a sign as any of the rest Job 7. 1 2. Isa. 57. 1 2. Happy were it if in such a juncture as this every man would make it his work and business to secure himself in Christ from the storm of Gods indignation which is ready to fall upon these sinful Nations It is said of the Egyptians when the storm of hail was coming upon the land Exod. 9. 20. He that feared the word of the Lord made his servants and cattle flee into the houses 'T is but an odd sight to see the prudence of an Egyptian out-vying the wisdom and circumspection of a Christian. God who provides natural shelter and refuge for all creatures hath not left his people unprovided and destitute of defence and security in the most tempestuous times of national judgements It is said Mic. 5. 5. This man meaning the man Christ Jesus shall be the peace when the Assyrian shall come into our land and when he shall tread in our Palaces and Isai. 26. 20. Come my people enter thou into thy Chambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be overpast My Friends let me speak as freely as I am sure I speak
to believers as their head but more particularly from the several benefits they receive from him as such for in wounding Christ by their sins First They wound their head of influence through whom they live and without whom they had still remain'd in the state of sin and death Eph. 4. 16. Shall Christ send life to us and we return that which is as death to him O how absurd how disingenuous is this Secondly They wound their head of government Christ is a guiding as well as a quickening head Col. 1. 18. the is your wisdome he guides you by his counsels to glory but must he be thus requited for all his faithful conduct what do you when you sin against him but rebel against his government refusing to sollow his counsels and obeying in the mean time a deceiver rather than him Thirdly They wound their consulting head who cares provides and projects for the welfare and safety of the body Christians you know your affairs below have not been steered and managed by your own wisdome but that orders have been given from heaven for your security and supply from day to day I know O Lord saith the Prophet that the way of man is not in himself neither is it in him that walks to direct his own steps Jer. 10. 23. It 's true Christ is out of your sight and you see him not but he sees you and orders every thing that concerns you And is this a due requital of all that care he hath taken for you Do ye thus requite the Lord for all his benefits what recompence evil for good O let shame cover you Fourthly and Lastly They wound their head of honour Christ your head is the fountain of honour to you this is your glory that you relate to him as your head you are on this account as before was noted exalted above Angels Now then consider how vile a thing it is to reflect the least dishonour upon him from whom you derive all your glory O consider and bewail it Infer 5. Is there so strict and intimate a relation and Union betwixt Christ and the Saints then surely they can never want what is good for Infer 5. Qui misit filium immisit spiritum promisit vultum quid tandem denegabit their souls or bodies Every one naturally cares and provides for his own especially for his own body yet we can more easily violate the law of nature and be cruel to our own flesh than Christ can be so to his Mystical body I know it 's hard to rest upon and rejoyce in a promise when necessities pinch and we see not from whence relief should arise but oh what sweet satisfaction and comfort might a necessitous believer find in these considerations would he but keep them upon his heart in such a day of straits First Whatever my distresses are for quality number or degree they are all known even to the least circumstance by Christ my head he looks down from heaven upon all my afflictions and understands them more fully than I that feel them Psal. 38. 9. Lord all my desire is before thee and my groaning is not hid from thee Secondly He not only knows them but feels them as well as knows them we have not an high priest that cannot be touched with the feeling of our infirmities Heb. 4. 15. in all your afflictions he is afflicted tender Sympathy cannot but flow from such intimate Union therefore in Matth. 25. 35. he saith I was an hungred and I was a thirst and I was naked For indeed his Sympathy and tender compassion gave him as quick a resentment and as tender a sense of their wants as if they had been his own yea Thirdly He not only knows and feels my wants but hath enough in his hand and much 〈◊〉 〈◊〉 enough to supply them all for all things are delivered to him by the Father Luk 10. 22. all the storehouses in heaven and earth are his Phil. 4. 19. Fourthly He bestows all earthly good things even to superfluity and redundance upon his enemies they have more than heart can wish Psal. 73. 7. he is bountiful to strangers he loads his very enemies with these things and can it be supposed he will in the mean while starve his own and neglect those whom he loves as his own flesh it cannot be Moreover Fifthly hitherto he hath not suffered me to perish in any former straits when and where was it that he forsook me this is not the first plunge of trouble I have been in have I not found him a God at a pinch how oft have I seen him in the Mount of difficulties Sixthly and Lastly I have his promise and engagement that he will never leave me nor forsake me Heb. 13. 5. and Joh. 14. 18. a promise never crackt since the hour it was first made If then the Lord Jesus knows and feels all my wants hath enough and more than enough to supply them if he gives even to redundance unto his enemies hath not hitherto forsaken me and hath promised he never will why then is my soul thus disquieted in me surely there is no cause it should be so Infer 6. If the Saints are so nearly united to Christ as the members to Infer 6. the head O then how great a sin and full of danger is it for any to wrong and persecute the Saints For in so doing they must needs persecute Christ himself Saul Saul saith Christ why persecutest thou me Acts Agesilaus dicâ—…re solitus est se vâ—…hementer admirari eos non haberi in sacrilegorum numero qui laederent eos qui Deo supplicarent vel Deum venerantur quo iâ—…nuit eos non tantum Sacrilegos esse qui deos ipsos aut templorum ornatum spoliarent sed eos maxime qui deorum ministros praecones contumeliis afficiunt Aemyl Prob. 9. 4. The righteous God holds himself obliged to vindicate oppressed innocency though it be in the person of a wicked man how much more when it is in a member of Christ He that toucheth you toucheth the Apple of mine eye Zech. 2. 8. And is it to be imagined that Christ will sit still and suffer his enemies to thrust out the very Apples of his eyes no no He hath ordained his arrrows against the persecutors Psal. 7. 13. O it were better thy hand should wither and thine arm fall from thy shoulder than ever it should be lifted up against Christ in the poorest of his members Believe it Sirs not only your violent actions but your hard speeches are all set down upon your doomes-days book and you shall be brought to an account for them in the great day Jud. 15. Beware what arrows you shoot and be sure of your mark before you shoot them Infer 7. If there be such a Union betwixt Christ and the Saints as hath been described upon what comfortable terms then may believers Infer 7. part with their bodies at Death Christ your
is in the several parts of a Christians life is the effect of this infused principle of spiritual life Thirdly Another aim and design of God in the infusion of this principle of life is thereby to prepare and qualifie the soul for the enjoyment of himself in heaven except a man be born again he cannot see the kingdom of God Joh. 3. 3. all that shall possess that inheritance must be begotten again to it as the Apostle speaks 1 Pet. 1. 3 4. this principle of grace is the very seed of that glory it 's eternal life in the root and principle Joh. 17. 3. by this the soul is attempered and qualified for that state and imployment what is the life of glory but the vision of God and the souls assimilation to God by that vision from both which results that unspeakable joy and delight which passeth understanding but what vision of God assimilation to God or delight in God can that soul have which was never quickened with the supernatural principle of grace The temper of such souls is expressed in that sad Character Zech. 11. 8. my soul loathed them and their soul also abhorred me for want of this vital principle it is that the very same duties and ordinances which are the delights and highest pleasures of the Saints are no better than a meer drudgery and bondage to others Maâ—… 1. 13. heaven would be no heaven to a dead soul this principle of life in its daily growth and improvement is our meetness as well as our evidence for heaven these are the main ends of its infusion Fourthly In the next place according to the method proposed I am obliged to shew you that this quickening work is 4. wholly supernatural it is the sole and proper work of the Spirit of God So Christ himself expressly asserts it in Joh. 3. 6 8. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit the wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth so is every one that is born of the Spirit Believers are the birth or off-spring of the Spirit who produceth the new creature in them in an unintelligible manner even to themselves So far it is above their own ability to produce that it is above their capacity to understand the way of its production as if you should ask do you know from whence the wind comes no do you know whither it goes no but you hear and feel it when it blows yes why so is every one that is born of the Spirit he feels the efficacy and discerns the effects of the Spirit on his own soul but cannot understand or describe the manner of its production this is not only above the carnal but above the renewed mind to comprehend we can contribute nothing I mean actively to the production of this principle of life we may indeed be said to concur passively with the Spirit in it that is there is found in us a capacity aptness or receptiveness of this principle of life our nature is endowed with such faculties and powers as are meet subjects to receive and instruments to act this spiritual life God only quickens the rational nature with spiritual life It is true also that in the progress of Sanctification a man doth actively concurr with the Spirit but in the first production of this spiritual principle he can do nothing he can indeed perform those external duties that have a remote tendency to it but he cannot by the power of nature perform any saving act or contribute any thing more than a passive capacity to the implantation of a new principle as will appear by the following Arguments Argument 1. He that actively concurrs to his own regeneration makes himself to differ but this is denyed to all regenerate men 1 Cor. 4. 7. who maketh thee to differ from another and what hast thou that thou didst not receive Arg. 2. That to which the Scripture ascribes both impotency and enmity with respect to grace cannot actively and of it self concurr to the production of it But the Scripture ascribes both impotency and enmity to Nature with respect to grace It denyes to it a power to do anything of it self Joh. 15. 5. and which is less it denies to it power to speak a good word Matth. 12. 34. and which is least of all it denies it power to think a good thought 2 Cor. 3. 5. This impotency if there were no more cuts off all pretence of our active concurrence but then if we consider that it ascribes enmity to our natures as well as impotency how clear is the case see Rom. 8. 7. the carnal mind is enmity against God and Col. 1. 21. and you that were enemies in your minds by wicked works So then Nature is so far productive of this principle as impotency and enmity can enable it to be so Arg. 3. That which is of natural production must needs be subject to natural dissolution that which is born of the flesh is flesh a perishing thing sor everything is as its principle is and there can be no more in the effect than there is in the cause but this principle of spiritual life is not subject to dissolution it is the water that springs up into everlasting life Joh. 4. 14. the seed of God which remaineth in the regenerate soul 1 Joh. 3. 9. and all this because it 's born not of corruptible but of incorruptible seed 1 Pet. 1. 23. Arg. 4. If our new birth be our resurrection a new creation yea a victory over nature then we cannot actively contribute to its production but under all these notions it is represented to us in the Scriptures It 's our resurrection from the dead Eph. 5. 14. and you know the body is wholly passive in its resurrection but though it concurrs not yet it gives pre-existent matter therefore the metaphor is designedly varied Eph. 4. 24. where it 's call'd a creation in which there is neither active concurrence nor pre-existent matter but though Creation excludes pre-existent matter yet in proâ—…cing something out of nothing there is no reluctancy nor opposition therefore to shew how purely supernatural this principle of life is it is cloathed and presented to us in the notion of a victory 2 Cor. 10. 4. and so leaves all to grace Arg. 5. If nature could produce or but actively concurr to the production of this spiritual life then the best natures would be soonest quickened with it and the worst natures not at all or last and least of all but contrarily we find the worst natures often regenerated and the best left in the state of spiritual death with how many sweet homilitical vertues was the young man adorned Mark 10. 21. yet graceless and what a sink of sin was Mary Magdalen Luke 7. 37. yet sanctified thus beautiful Rachel is barren whilst blear-ey'd Leah bears children And there is
cannot believe till God hath opened your eyes to see your sin your misery by sin and your remedy in Jesus Christ alone you find this act of the Spirit to be the first in order both of nature and time and introductive to all the rest Acts 26. 18. To turn them from darkness to light and from the power of Satan to God As faith without works which must be a consequent to it is dead so faith without light which must be an Antecedent to it is blind faith is the hand by which Christ is received but knowledge is the eye by which that hand is directed Well then hath God opened your eyes to see sin and misery in another manner than ever you saw it before for certainly if God have opened your eyes by saving illumination you will find as great a difference betwixt your former and present apprehensions of sin and danger as betwixt a painted Lion upon the wall or sign post and the real living Lion that meets you roaring in the way Secondly Conviction is an Antecedent to believing where this goes not before no faith can follow after the Spirit first convinces of sin then of righteousness Joh. 16. 8. So Mark 1. 15. repent ye and believe the Gospel believe it O man that breast of thine must be wounded that vain and frothy heart of thine must be pierced and stung with conviction sense and sorrow for sin thou must have some sick days and restless nights for sin if ever thou rightly close with Christ by faith 't is true there is much difference found in the strength depth and continuance of conviction and spiritual troubles in converts as there is in the labours and travailing pains of women but sure it is the child of faith is not ordinarily born without some pangs Conviction is the application of that light which God makes to shine in our minds to our particular case and condition by the conscience and sure when men come to see their miserable and sad estate by a true light it cannot but wound them and that to the very heart Thirdly Self-despair or a total and absolute loss in our selves about deliverance and the way of escape either by our selves or any other meer creature doth and must go before faith So it was with those believers Acts 2. 37. men and brethren what shall we do they are the words of men at a total loss it is the voyce of poor distressed souls that saw themselves in misery but knew not saw not nor could devise any way of escape from it by any thing they could do for themselves or any other creature for them and hence the Apostle uses that emphatical word Gal. 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. shut up to the faith i. e. as men besieged and distressed in a garrison in time of a storm when the enemy pours in upon them through the breaches and over-powers them there is but one sally-port or gate at which they can escape and to that they all throng as despairing of life if they take any other course Just so do mens convictions besiege them distress them beat them off from all their holds and intrenchments and bring them to a pinching distress in themselves shutting them up to Christ as the only way of escape Duties cannot save me reformation cannot save me nor Angels nor men can save me there is no way but one Christ or Condemnation for evermore I thought once that a little repentance reformation restitution and a stricter life might be a way to escape wrath to come but I find the bed is too short and the covering too narrow all is but loss dung dross in comparison with Jesus Christ if I trust to those Aegyptian reeds they will not only fail me but pierce and wound me too I see no hope within the whole Horizon of sense Fourthly Hence come vehement and earnest crys to God for faith for Christ for help from heaven to transport the soul out of this dangerous condition to that strong rock of salvation to bring it out of this farious stormy Sea of trouble where it 's ready to wreck every moment into that safe and quiet harbour Christ. O when a man shall see his misery and danger and no way of escape but Christ and that he hath no ability in himself to come to Christ to open his heart thus to receive him but that this work of faith is wholly supernatural the operation of God How will the soul return again and again upon God with such crys as that Mark 9. 24. Lord help my unbelief Lord enable me to come to Christ give me Christ or I perish for ever what profit is there in my blood why should I dye in the sight and presence of a Saviour O Lord it is thine own work and a most glorious work reveal thine arm in this work upon my soul I pray thee give me Christ if thou deny me bread give me faith if thou deny me breath it 's more necessary that I believe than that I live O Reader reflect upon the days and nights that are past the places where thou hast been conversant where are the bed-sides or the secret corners where thou hast besieged heaven with such crys if God have thus inlightned convinced distressed thy soul and thus set thee a mourning after Christ it will be one good sign that faith is come into thy soul for here are certainly the Harbingers and fore runners of it that ordinarily make way for faith into the souls of men Secondly If you would be satisfied of the sincerity and truth 2. Mark of your faith then examine what Concomitants it is attended with in your souls I mean what frames and tempers your souls were in at that time when you think you received Christ. For certainly in those that receive Christ excepting those into whose hearts God hath in a more still and insensible way infused faith betime by his blessing upon pious education such concomitant frames of Spirit may be remarkt as these following First The heart is deeply serious and as much in earnest in this matter as ever it was or can be about any thing in the world This you see in that example of the Jaylor Acts 16. 29. he came in trembling and astonished it is the most solemn and important matter that ever the soul had before it in this world or ever shall or can have how much are the hearts of men affected in their outward straits and distresses about the concernments of the body their hearts are not a little concern'd in such questions as these What shall I eat what shall I drink where withal shall I and mine be fed and cloathed but certainly the straits that souls are in about salvation must be allowed to be greater than these and such questions as that of the Jaylors Sirs what must I do to be saved make deeper impressions upon the heart than what shall I eat or drink Some indeed
have lived Vassals to your sins and dyed at last in your sins but the fruit efficacy and benefit of Christs death is yours for the killing those sins in you which else had been your ruine Fifthly Believers have Communion with Christ in his life and resurrection from the dead as he rose from the dead so do they and that by the power and influence of his vivification and resurrection 't is the Spirit of life which is in Christ Jesus that makes us free from the Law of sin and death Rom. 8. 2. our spiritual life is from Christ Eph. 2. 1. and you hath he quickened who were dead in trespasses and sins and hence Christ is said to live in the believer Gal. 2. 20. Now I live yet not I but Christ liveth in me and it is no small priviledge to partake of the very life of Christ which is the most excellent life that ever any creature can live yet such is the happiness of all the Saints the life of Christ is manifest in them and such a life as shall never see death Sixthly To conclude Believers have fellowship with Jesus Christ in his glory which they shall enjoy in heaven with him they shall be ever with the Lord 1 Thes. 4. 17. and that 's not all though as one saith it were a kind of heaven but to look through the keyhole and have but a glimpse of Christs blessed face but they shall partake of the glory which the father hath given him for so he speaks Joh. 17. 22 24. and more particularly they shall sit with him in his throne Rev. 3. 21. and when he comes to judge the world he will come to be glorified in the Saints 2 Thes. 1. 10. So that you see what glorious and inestimable things are and will be in common betwixt Christ and the Saints His Titles his righteousness his holiness his death his life his glory I do not say that Christ will make any Saint equal with him in glory that 's impossible he will be known from all the Saints in heaven as the Sun is distinguished from the Stars but they shall partake of his glory and be fill'd with his joy there and thus you see what those things are that the Saints have fellowship with Christ in Secondly Next I would open the way and means by which 2. we come to have fellowship with Jesus Christ in these excellent priviledges and this I shall do briefly in the following Positions Position 1. First No man hath fellowship with Christ in any special saving Position 1. Soli verè fideles sunt membra Christi idque non quatenus homines sed quatenus Christiani nec secundum primam generationem sed secundum reg nerationem Polanus Syntag. lib. 6. cap. 35. priviledge by nature howsoever it be cultivated or improved but only by faith uniting him to the Lord Jesus Christ 't is not the priviledge of our first but second birth This is plain from Joh. 1. 12 13. But to as many as received him to them gave he power to become the sons of God even to as many as believed on his name who are born not of flesh nor of blood nor of the will of man but of God We are by nature children of wrath Eph. 2. 3. we have fellowship with Satan in sin and misery the wild branch hath no communication of the sweetness and fatness of a more noble and excellent root until it be ingraffed upon it and have immediate Union and coalition with it Joh. 15. 1 2. Position 2. Believers themselves have not an equal share one with another in all the benefits and priviledges of their Union with Christ but in Position 2. some there is an equality and in others an inequality according to the measure and gift of Christ to every one In Justification they are all equal the weak and the strong believer are alike justified because it is one and the same perfect righteousness of Christ which is applied to the one and to the other so that there are no different degrees of Justification but all that believe are justified from all things Acts 13. 39. and there is no condemnation to them that are in Christ Jesus Rom. 8. 1. be they never so weak in faith or defective in degrees of grace But there is apparent difference in the measures of their Sanctification some are strong men and others are babes in Christ 1 Cor. 3. 1. the faith of some flourishes and grows exceedingly 2 Thes. 1. 3. the things that are in others are ready to dye Rev. 3. 2. It 's a plain case that there is great variety sound in the degrees of grace and comfort among them that are joyntly interested in Christ and equally justified by him Position 3. The Saints have not fellowship and communion with Christ in the fore-mentioned benefits and priviledges by one and the same medium Position 3. but by various mediums and ways according to the nature of the benefits in which they participate For instance they have partnership and communion with Christ as hath been said in his righteousness holiness and glory but they receive these distinct blessings by divers mediums of communion we have communion with Christ in his righteousness by the way of Imputation we partake of his holiness by the way of infusion and of his glory in heaven by the beatifical Vision Our Justification is a relative change our sanctification a real change our glorification a perfect change by redemption from all the remains both of sin and misery Thus hath the Lord appointed several blessings for believers in Christ and several channels of conveying them from him to us by imputed righteousness we are freed from the guilt of sin by imparted holiness we are freed from the dominion of sin and by our glorification with Christ we are freed from all the reliques and remains both of sin and misery let in by sin upon our natures Position 4. That Jesus Christ imparts to all believers all the spiritual Position 4. blessings that he is filled with and with-holds none from any that have Union with him be these blessings never so great or they that receive them never so weak mean and contemptible in outward respects Gal. 3. 27. Ye are all the children of God by faith in Jesus Christ. The salvation that comes by Christ is stiled the common salvation Jude 3. and heaven the inheritance of the Saints in light Col. 1. 12. There is neither Greek nor Jew saith the Apostle Circumcision nor uncircumcision Barbarian Scythian bond or free but Christ is all and in all Col. 3. 11. he means there is no priviledge in the one to commend them to God and no want of any thing in the other to debarr them from God let men have or want outward excellencies as beauty honour riches nobility gifts of the mind sweetness of nature and all such like ornaments what is that to God he looks not at these things but respects
they receive abundance of grace and of the gift of righteousness Rom. 5. 17. of his fulness they all receive grace for grace Joh. 1. 16. all the fulness of Christ is made over to them for the supply of their wants my God shall supply all your need saith the Apostle according to his riches in glory by Jesus Christ Phil. 4. 19. If all the riches of God can supply your needs then they shall be supplyed Say not Christ is in the possession of consummate glory and I am a poor creature struggling with many difficulties and toyling in the midst of many cares and fears in the world for care is taken for all thy needs and orders given from heaven for their supply my God shall supply all your need O say with a melting heart I have a full Christ and he is fill'd for me His pure and perfect righteousness is to justifie me his holiness is to sanctifie me his wisdome is to guide me his comforts are to refresh me his power is to protect me his all-sufficiency is to supply me O be chearful be thankful you have all your hearts can wish and yet be humble it is all from free grace to empty and unworthy creatures Infer 3. How absurd disingenuous and unworthy of a Christian is it to deny or with-hold from Christ any thing he hath or by which he Infer 3. may be served or honoured Doth Christ communicate all he hath to you and can you with-hold any thing from Christ On Christs part it is not mine and thine but ours or mine and yours Joh. 20. 17. I ascend to my Father and your father to my God and your God But O this cursed Idol Self which impropriates all to its own designs and uses How liberal is Christ and how penurious are we to him Some will not part with their credit for Christ when yet Christ abased himself unspeakably for them Some will not part with a drop of blood for Christ when Christ spent the whole treasure of his blood freely for us yea how loth are we to part with a shilling for Christ to relieve him in his distressed members when as yet we know the grace of our Lord Jesus Christ that though he was rich yet for our sakes he became poor that we through his poverty might be rich O ungrateful return O base and disingenuous Spirits The things Christ gives us are great the things we deny to him are small he parts with the greatest and yet is denyed the least The things he communicates to us are none of ours we have no right nor title by nature or any desert of ours to them the things we deny or grudge to Christ are by all titles his own and he hath the fullest and most unquestionable title to them all what he gives to us he gives to them that never deserved it what we with-hold from him we with-hold from one that hath deserved that and infinitely more from us than we have or are He interested you freely in all his riches when you were enemies you stand upon trifles with him and yet call him your best and dearest friend he gave himself and all he hath to you when you could claim nothing from him you deny to part with these things to Christ who may not only claim them upon the highest title his own soveraignty and absolute property but by your own act who profess to have given all in Covenant to him what he gives you returns no profit to him but what you give or part with for him is your greatest advantage O that the consideration of these things might shame and humble our souls Infer 4. Then certainly no man is or can be supposed to be a loser by conversion seeing from that day whatever Christ is or hath becomes Infer 4. his O what an inheritance are men possessed of by their new birth Some men cry out Religion will undo you but with what eyes do these men see surely you could never so reckon except your souls were so incarnated as to reckon pardon peace adoption holiness and heaven for nothing that invisibles are non-entities and temporals the only realities 'T is true the converted soul may lose his estate his liberty yea his life for Christ but what then are they losers that exchange Brass for Gold or part with their present comforts for an hundredfold advantage Mark 10. 29. So that none need scare at religion for the losses that attend it whilest Christ and heaven is gain'd by it they that count religion their loss have their portion in this life Inference 5. How securely is the Saints inheritance settled upon them seeing they are in commons with Jesus Christ Christ and his Saints Infer 5. are joynt-heirs and the inheritance cannot be alienated but by his consent he must lose his interest if you lose yours indeed Adams inheritance was by a single title and moreover it was in his own hand and so he might as indeed he soon did devest himself and his posterity of it but it is not so betwixt Christ and believers we are secured in our inheritance by Christ our co-heir who will never alienate it and therefore it was truly observed by the Father Foelicior Job in sterquilinio quam Adamus in Paradiso Job was happier upon the Dunghil than Adam was in Paradise The covenant of grace is certainly the best tenure as it hath the best mercies so it gives the fullest security to enjoy them Infer 6. How rich and full is Jesus Christ who communicates abundantly to all the Saints and yet hath more still in himself than is Infer 6. communicated to them although all they receive were brought into one heap Take all the faith of Abraham all the meekness of Moses all the patience of Job all the wisdome of Solomon all the zeal of David all the industry of Paul and all the tender-heartedness of Josiah add to this all the grace that is poured though in lesser measure into all the elect vessels in the world yet still it is far short of that which remains in Christ he is anointed with the oyl of gladness above his fellows and in all things he hath and must ever have the preeminence there be many thousand Stars glittering above your heads and one star differs from another star in glory yet there is more light and glory in one Sun than in the many thousand Stars grace beautifies the children of men exceedingly but still that is true of Christ Psal. 45. 2. Thou art fairer than the children of men grace is poured into thy lips for all grace is secondarily and derivatively in the Saints but it is primitively and originally in Christ Joh. 5. 26. Grace is imperfect and defective in them but in him it is in its most absolute perfection and fulness Col. 1. 19. In the Saints it is mixed with abundance of corruption but in Christ it is altogether unmixed and exclusive of its opposite Heb. 7. 26. So
proof than the following particulars First That he espouseth to himself in mercy and in loving kindness such deformed defiled and altogether unworthy souls as we are who have no beauty no excellency to make us desirable in his eyes all the springs of his love to us are in his own breast Deut. 7. 7. He chooseth us not because we were but that he might make us lovely Ephes. 5. 27. He passed by us when we lay in our blood and said unto us live and that was the time of love Ezec. 16. 5. Secondly He expects nothing with us and yet bestows himself and all he hath upon us our poverty cannot enrich him but he made himself poor to enrich us 2 Cor. 8 9. 1 Cor. 3. 22. Thirdly No Husband loves the Wife of his bosome at the rate Christ loved his people Eph. 5. 25. He loved the Church and gave himself for it Fourthly None bears with weaknesses and provocations as Christ doth the Church is stiled the Lambs Wife Rev. 21. 9. Fifthly No Husband is so immortal and everlasting a Husband as Christ is Death separates all other relations but the souls union with Christ is not dissolved in the Grave yea the day of a Believers death is his marriage-day the day of his fullest enjoyment of Christ no Husband can say to his Wife what Christ saith to the Believer I will never leave thee nor forsake thee Heb. 13. 5. Sixthly No Bridegroom advanceth his Bride to such honours by Marriage as Christ doth he relates them to God as their Father and from that day the mighty and glorious Angels think it no dishonour to be their servants Heb. 1. 14. They are brought in admiring the beauty and glory of the Spouse of Christ Rev. 21. 9. Seventhly and Lastly No marriage was ever consummated with that triumphal solemnity as the marriage of Christ and Believers shall be in Heaven Psal. 45. 14 15. She shall be brought to the King in rayment of needle work the virgins her companions that follow her shall be brought unto thee with gladness and rejoycing shall they be brought they shall enter into the Kings Palace Among the Jews the marriage house was called Bethillula the house of praise there was joy upon all hands but not like the joy that will be in Heaven when Believers the Spouse of Christ shall be brought thither God the Father will rejoyce to behold the blessed accomplishment and consummation of that glorious design and project of his love Jesus Christ the Bridegroom will rejoyce to see the travail of his soul the blessed birth and issue of all his bitter pangs and agonies Isai. 53. 11. The holy Spirit will rejoyce to see the complement and perfection of that sanctifying design which was committed to his hand 2 Cor. 5. 5. To see those souls whom he once found as rough stones now to shine as the bright polished stones of the Spiritual Temple Angels will rejoyce great was the joy when the foundation of this design was laid in the incarnation of Christ Luk. 2. 13. Great therefore must their joy be when the top-stone is set up with shouting crying Grace grace The Saints themselves shall rejoyce unspeakably when they shall enter into the Kings Palace and be for ever with the Lord 1 Thess. 4. 17. Indeed there will be joy on all hands except among the Devils and damned who shall gnash their teeth with envy at the everlasting advancement and glory of Believers Thus Christ is altogether lovely in the relation of a Bridegroom Thirdly Christ is altogether lovely in the relation of an Advocate 1 Joh. 2. 1. If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation 't is he that pleads the cause of Believers in Heaven appears for them in the presence of God to prevent all new breaches and continue the state of friendship and peace betwixt God and us In this relation Christ is altogether lovely For First He makes our cause his own and acts for us in Heaven as for himself Heb. 4. 15. He is touched with the tender sense of our troubles and dangers and is not only one with us by way of representation but also one with us in respect of sympathy and affection Secondly Christ our Advocate follows our suit and business in Heaven as his great and main design and business therefore in Heb. 7. 25. he is said to live for ever to make intercession for us as if our concernments were so minded by him there as to give up himself wholly to that work as if all the glory and honour which is paid him in Heaven would not satisfie him or divert him one moment from our business Thirdly He pleads the cause of Believers by his blood it satisfies him not as other Advocates to be at the expence of words and oratory which is a cheaper way of pleading but he pleads for us by the voice of his own blood Heb. 12. 24. where we are said to be come to the blood of sprinkling that speaketh better things than that of Abel every wound he received for us on earth is a mouth opened to plead with God on our behalf in Heaven quot vulnera tot ora and hence it is that in Rev. 5. 6. he is represented standing before God as a Lamb that had been slain as it were exhibiting and opening in Heaven those deadly wounds received on earth from the justice of God upon our account other Advocates spend their breath Christ his blood Fourthly He pleads the cause of Believers freely other Advocates plead for reward and exhaust the Purses while they plead the causes of their Clients Fifthly In a word he obtaineth for us all the mercies for which he pleads no cause miscarries in his hand which he undertakes Rom. 8. 33 34. O what a lovely Advocate is Christ for Believers Fourthly Christ is altogether lovely in the relation of a Friend for in this relation he is pleased to own his people Luk. 12. 4 5. There are certain things in which one friend manifests his affection and friendship to another but none like Christ. For First No Friend is so open-hearted to his friend as Christ is to his people he reveals the very counsels and secrets of his heart to them Joh. 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Secondly No Friend in the world is so expensive and bountiful to his friend as Jesus Christ is to Believers Joh. 15. 13. He parts with his very blood for them greater love saith he hath no man than this that a man lay down his life for his friends he hath exhausted the precious treasures of this invaluable blood to pay our debts O what a lovely friend is Jesus Christ to Believers Thirdly No Friend sympathises so tenderly with his Friend in
call it fancies are as various as faces and confederacies presuppose mutual acquaintance and conference Fourthly Christ the desire of all Nations implies the vast extent his Kingdom hath and shall have in the world out of every Nation under Heaven some shall be brought to Christ and to Heaven by him And though the number of Gods elect compared with the multitudes of the ungodly in all Nations is but a remnant a little flock and in that comparative sense there are few that shall be saved yet considered absolutely and in themselves they are a vast number which no man can number Mat. 8. 11. Many shall come from the East and from the West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven In order whereunto the Gospel like the Sun in the Heavens circuits the world it arose in the East and takes its course towards the western world rising by degrees upon the remote Idolatrous Nations of the earth out of all which a number is to be saved even Ethiopia shall stretch out her hands to God Pfal 68. 31. And this consideration should move us to pray carnestly for the poor Heathens who yet sit in darkness and the shadow of death there is yet hope for them Fifthly It holds forth this that when God opens the eyes of men to see their sin and danger by it nothing but Christ can give them satisfaction 't is not the amenity fertility riches and pleasures the Inhabitants of any Kingdom of the world do enjoy that can quench and satisfie the desires of their souls when once God touches their hearts with the sense of sin and misery Christ and none but Christ is desirable and necessary in the eyes of such persons Many Kingdoms of the world abound with riches and pleasures the providence of God hath carved liberal portions of the good things of this life to many of them and scarce left any thing to their desires that the world can afford Yet all this can give no satisfaction without Jesus Christ the desire of Nations the one thing necessary when once they come to see the necessity and excellency of him then take the world who will so they may have Christ the desire of their souls Thus we see upon what grounds and reasons Christ is stiled the desire of all Nations But there lies one great Objection against this truth Object which must be satisfied viz. if Christ be the desire of all Nations how comes it to pass that Jesus Christ finds no entertainment in so many Nations of the world among whom Christianity is hissed at and Christians not tolerated to live among them who see no beauty in him that they should dedesire him First We must remember the Nations of the World have their times and seasons of conversion Those that Sol. once embraced Christ have now lost him and Idols are now set up in the places where he once was sweetly worshipped The Sun of the Gospel is gone down upon them and now shines in another Hemisphere and so the Nations of the World are to have their distinct days and seasons of illumination The Gospel like the Sea gaineth in one place what it loseth in another and in the times and seasons appointed by the Father they come successively to be enlightned in the knowledge of Christ and then shall that promise be fulfilled Isai. 49. 7. Thus saith the Lord the Redeemer of Israel and his Holy One to him whom the nation abhorreth to a servant of Rulers Kings shall see and arise Princes also shall worship because of the Lord that is faithful Secondly Let it also be remembered that although Christ be rejected by the Rulers and Body of many Nations yet he is the desire of all the Elect of God dispersed and scattered among those Nations Secondly In the next place we are to enquire upon what 2. account Christ becomes the desire of all Nations i. e. of all those in all the Nations of the world that belong to the election of grace And the true ground and reason thereof is because Christ only hath that in himself which relieves their wants and answers to all their needs As First They are all by nature under condemnation Rom. 5. 16 18. under the curse of the Law against which nothing is found in Heaven or earth able to relieve their Consciences but the blood of sprinkling the pure and perfect righteousness of the Lord Jesus and hence it is that Christ becomes so desirable in the eyes of poor sinners all the world over If any thing in nature could be found to pacifie and purge the Consciences of men from guilt and fear Christ would never be desirable in their eyes but finding no other remedy but the blood of Jesus to him therefore shall all the ends of the earth look for righteousness and for peace Secondly All Nations of the world are polluted with the filth of sin both in nature and practice which they shall see and bitterly bewail when the light of the Gospel shall shine amongst them and the same light by which this shall be discovered will also discover the only remedy of this evil to I le in the spirit of Christ the only fountain opened to all Nations for sanctification and cleansing and this will make the Lord Jesus incomparably desirous in their eyes Oh how welcome will he be that cometh unto them not by blood only but by water also John 1. 5 6. Thirdly When the light of the Gospel shall shine upon the Nations they shall then see that by reason of the guilt and filth of sin they are all barr'd out of Heaven Those dores are chained up against them and that none but Christ can open an entrance for them into that Kingdom of God that no man cometh to the Father but by him John 14. 6. neither is there any name under Heaven given among men whereby they must be saved but the name of Christ Act. 4. 12. Hence the hearts of sinners shall pant after him as the Hart panteth for the water brooks And thus we see upon what grounds Christ becomes the desire of all Nations The improvement of all followeth in five several uses of the point viz. 1. For Information 2. For Examination 3. For Consolation 4. For Exhortation 5. For Direction Use for Information First Is Christ the desire of all Nations How vile a sin is Use 1. it then in any Nation upon whom the light of the Gospel hath shined to reject Jesus Christ and say as those in Job 21. 14. Depart from us we desire not the knowledge of thy ways To thrust away his worship government and servants from amongst them and in effect to say as it is Luke 19. 14. we will not have this man to reign over us thus did the Jews Act. 13. 46. they put away Christ from among them and thereby judged themselves unworthy of eternal life This is at once a fearful sin and a dreadful
others You know what the Law of God awards for striking a woman with Child so that her fruit go from her Exod. 21. 22 23. Oh shed not soul blood by stifling the hopeful desires of any after Christ. Blessed be God for Jesus Christ the desire of all Nations The Fourteenth SERMON Sermon 14. 1 COR. 2. 8. Text. Containing the fifth Motive to apply Christ drawn from another excellent Title of Christ. Which none of the Princes of this world have known for had they known him they would not have Crucified the Lord of Glory IN this Chapter the Apostle discourses to the Corinthians the excellency of his Ministry both to obviate the contempt which some might cast upon it for want of humane Ornaments and to give the greater authority unto it among all and whereas the spiritual simplicity of his Ministry laid it under the contempt of some he removes that several ways by showing them First That it was not suitable to the design and end of his ministry his aim being to know nothing among them save Jesus Christ and him crucified vers 1 2. Secondly Neither was it for the advantage of their souls it might indeed tickle their fancies but could be no solid foundation to their faith and comfort vers 4 5. Thirdly Though his discourses seemed jejune and dry to carnal hearers yet it had a depth and an excellency in it which spiritual and judicious Christians saw and acknowledged vers 6 7. Fourthly Therefore this excellent wisdom which he preached far transcended all the natural wisdom of this world yea the most raised and improved understandings of those that were most renowned and admired in that age for wisdom vers 8. Which none of the Princes of this world knew In which words we have 1. A Negative Proposition 2. The proof of the Proposition First A Negative Proposition none of the Princes of this 1. world knew that Spiritual Wisdom which he taught By Princes of this world or rather principes seculi the Princes of that age he means as Camero well notes the learned Rabbies Scribes and Pharisees renowned for wisdom and learning among them and honoured upon that account as so many Princes but he adds a diminutive term which darkens all their glory They are but the Princes of this world utterly unacquainted with the wisdom of the other world To which he adds Secondly A clear and full proof for had they known it 2. they would not have crucified the Lord of glory In which words we find one of Christs glorious and royal Titles the Lord of glory upon which Title my present Discourse must fall The words being fitly rendred and nothing of ambiguity in them they give us this observation DOCT. That Christ Crucified is the Lord of Glory Doct. Great and excellent is the glory of Jesus Christ the Scriptures every where proclaim his glory Yea we may observe a notable Climax or gradation in those Scriptures that speak of his glory The Prophet Isaiah speaking of him calls him glorious Isai. 4. 2. In that day shall the branch of the Lord be beautiful and glorious John speaking of his glory rises a step higher and ascribeth to him a glory as of the only begotton Son of the Father John 1. 14. i. e. a glory meet for and becoming the Son of God proper to him and incommunicable to any other The Apostle James rises yet higher and doth not only call him glorious or glorious as the only begotten of the Father but the glory Jam. 2. 1. glory in the abstract my brethren saith he have not the faith of our Lord Jesus Christ the glory with respect of persons for the word Lord which is in our translation is a supplement Christ is glory it self yea the glory emphatically so stiled the glory of Heaven the glory of Sion the glory of our souls for ever The Author to the Hebrews goes yet higher and calls him not simply the glory but the brightness of his Fathers glory Heb. 1. 3. as who should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the radiancy sparkling or beaming forth of his Fathers glory the very splendor or refulgency of divine glory Oh what a glorious Lord is our Lord Jesus Christ the bright sparkling Diamond of Heaven who shines in glory there above the glory of Angels and Saints as the glory of the Sun excels the lesser twinkling Stars When he appeared to Paul in Acts 26. 13. I saw said he a light from Heaven above the brightness of the Sun shining round about me needs must the glory of Christ be unspeakable who reflects glory upon all that be with him John 17. 24. and stamps glory upon all that belongs to him His works on earth were glorious works Luk. 13. 17. The purchased liberty of his people a glorious liberty Rom. 8. 21. The Church his mystical body a glorious Church Eph. 5. 27. The Gospel which reveals him is a glorious Gospel 1 Tim. 1. 11. But more particularly let us consider the glory of Christ as it is distinguished into his either 1. Essential Glory 2. Mediatorial First The Essential Glory of Christ which he hath as God 1. from everlasting which is unspeakable and unconceivable glory for saith the Apostle Phil. 2. 6. He being in the form of God thought it no robbery to be equal with God i. e. he had a Peerage or equality with his Father in glory Joh. 10. 30. I and my Father are one and again Joh. 16. 15. All things that the Father hath are mine the same name the same nature the same essential properties the same will and the same glory Secondly The Mediatorial glory of Christ is exceeding 2. great this is proper to him as head of the Church which he hath purchased with his own blood Of this glory the Apostle speaks Phil. 2. 9 10. Wherefore God also hath highly exalted him and given him a name which is above every name c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted above all exaltation Now the mediatorial glory of our Lord Jesus Christ consisteth either 1. In the fulness of Grace inherent in him 2. Or in the Dignity and Authority put upon him First In the fulness of grace inherent in him the humanity of Christ is filled with grace as the Sun with light Joh. 1. 14. Full of grace and truth never any creature was so filled by the Spirit of Grace as the man Christ Jesus is filled for God gives not the spirit to him by measure Joh. 3. 34. By reason of this fulness of grace inherent in him he is sairer than the Children of men Psal. 45. 2. Excelling all the Saints in spiritual lustre and gracious excellencies Secondly In the Dignity and Authority put upon him he is crowned King in Sion all power in Heaven and earth is given unto him Mat. 28. 18. he is Lawgiver to the Church James 4. 12. All acts of worship are to be performed in his name Prayer Preaching Censures Sacraments
Believers are said to be made by Jesus Christ Kings and Priests unto God and his Father i. e. dignified favourites upon whom the special marks of honour are set by God In the opening of this point three things must be doctrinally discussed and opened viz. 1. What the acceptation of our persons with God is 2. How it appears that Believers are so accepted with God 3. How Christ the beloved procures this benefit for Believers First What the acceptation of our persons with God is 1. To open which we must remember that there is a twofold acceptance of persons noted in Scripture 1. One is the sinful act of a corrupt man 2. The other the gracious act of a merciful God First accepting of persons is noted in Scripture as the sinful act of a corrupt man a thing which God abhors being the corruption and abuse of that power and authority which men have in judgement overlooking the merit of the cause through sinful respect to the quality of the person whose cause it is So that the cause doth not commend the person but the person the cause this God every where brands in men as a vile perverting of judgement and utterly disclaims it himself Gal. 2. 6. God accepteth no mans person Rom. 2. 11. There is no respect of persons with God Secondly There is also an accepting of persons which is the gracious act of a merciful God whereby he receives both the persons and duties of Believers into special grace and favour for Christs sake and of this my Text speaks In which act of favour three things are supposed or included First It supposes an estate of alienation and enmity those only are accepted into favour that were out of favour and indeed so stood the case with us Ephes. 2. 12 13. Ye were aliens and strangers but now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ. So the Apostle Peter in 1 Pet. 2. 10. Which in time past were not a people but now are the people of God which had not obtained mercy but now have obtained mercy The fall made a fearful breach betwixt God and man Sin like a thick cloud intercepted all the beams of divine favour from us the satisfaction of Christ dissolves that cloud Isai. 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins This dark cloud thus dissolved the face of God shines forth again with chearful beams of favour and love upon all who by faith are interested in Jesus Christ. Secondly It includes the removing of guilt from the persons of Believers by the imputation of Christs righteousness to them Rom. 5. 1 2. Being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have access by faith into this grace wherein we stand for the face of God cannot shine upon the wicked the person must be first made righteous before it can be made accepted Thirdly it includes the offering up or tendering of our persons and duties to God by Jesus Christ. Accepting implies presenting or tendring Believers indeed do present themselves to God Rom. 12. 1. but Christs presenting them makes their tender of themselves acceptable to the Lord Col. 1. 22. In the body of his flesh through death to present you holy and unblameable and unreproveable in his sight Christ leads every Believer as it were by the hand into the gracious presence of God after this manner bespeaking acceptance for him Father here is a poor soul that was born in sin hath lived in Rebellion against thee all his days he hath broken all thy laws and deserved all thy wrath yet he is one of that number which thou gavest me before the world was I have made full payment by my blood for all his sins I have opened his eyes to see the sinfulness and misery of his condition broken his heart for his rebellions against thee bowed his will in obedience unto thy will united him to my self by faith as a living member of my body And now Lord since he is become mine by regeneration let him be thine also by special acceptation let the same love with which thou lovest me embrace him also who is now become mine And so much for the first particular viz. what acceptation with God is Secondly In the next place I must shew you how it appears 2. that Believers are thus ingratiated or brought into the special favour of God by Jesus Christ. And this will be evidenced divers ways First By the Titles of love and endearedness with which the Lord graceth and honoureth Believers who are sometimes called the houshold of God Ephes. 2. 19. the friends of God Jam. 2. 23. the dear Children of God Ephes. 5. 1. the peculiar people of God 1 Pet. 2. 9. A Crown of Glory and a Royal Diadem in the hand of their God Isai. 62. 3. the objects of his delight and pleasure Psal. 147. 10 11. Oh what tearms of endearedness doth God use towards his people Doth not all this speak them to be in special favour with him Which of all these alone doth not signifie a person highly in favour with God Secondly The gracious manner in which he treats them upon the throne of grace to which he allows them to come with boldness Heb. 4. 16. This also speaks them in the special favour of God he allows them to come to him in prayer with the liberty confidence and filial boldness of children to a Father Gal. 4. 6. Because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father the familiar voice of a dear child yea which is a wonderful dignation and condescension of the great God to poor worms of the earth he saith Isai. 45. 11. Thus saith the Lord the holy One of Israel and his Maker Ask me of things to come concerning my sons and concerning the work of my hands command ye me an expression so full of grace and special favour to Believers that it needs great caution in reading and understanding such an high and astonishing expression the meaning is that God hath as it were subjected the works of his hands to the prayers of his Saints and it is as if he had said If my glory and your necessity shall require it do but ask me in prayer and whatever my almighty power can do I will do it for you however let no favourite of Heaven forget the infinite distance betwixt himself and God Abraham was a great favourite of Heaven and was called the friend of God yet see with what humility of spirit and reverential awe he addresseth to God Gen. 18. 27. Behold now I have taken upon me to speak unto the Lord which am but dust and ashes So that you see the Titles of favour above mentioned are no empty Titles Thirdly Gods readiness to grant as well as their liberty to ask speaks them the special favourites of
from God Hab. 1. 13. Heb. 12. 14. The enmity of our nature perfectly stopped up our way to God Col. 1. 21. Rom. 8. 7. by reason hereof fallen man hath no desire to come unto God Job 21. 14. The Justice of God like a flaming Sword turning every way kept all men from access to God and lastly Satan that malicious and armed adversary lay as a Lyon in the way to God 2 Pet. 5. 8. Oh with what strong bars were the gates of Heaven shut against our souls The way to God was chained up with such difficulties as none but Christ was able to remove and he by death hath effectually removed them all the way is now open even the new and the living way consecrated for us by his blood The death of Christ effectually removes the guilt of sin 1 Pet. 2. 24. washes off the filth of sin 1 John 5. 6. takes away the enmity of nature Col. 1. 20 21. satisfied all the demands of justice Rom. 3. 25 26. hath broken all the power of Satan Col. 2. 15. Heb. 2. 14. and consequently the way to God is effectually and fully opened to Believers by the blood of Jesus Heb. 10. 20. Secondly The blood of Christ purchaseth for Believers their right and title to this priviledge Gal. 4. 4 5. But when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the law that we might receive the adoption of Sons i. e. both the relation and inheritance of sons There was value and worth enough in the precious blood of Christ not only to pay all our debts to justice but over and above the payment of our debts to purchase for us this invaluable priviledge We must put this unspeakable mercy of being brought to God as my Text puts it upon the account and score of the death of Christ. No Believer had ever tasted the sweetness of such a mercy if Christ had not tasted the bitterness of death for him The use of all you will have in the following Deductions of truth Deduction 1. Great is the preciousness and worth of souls that the life of Christ should be given to redeem and recover them to God As God laid out his thoughts and counsel from eternity upon them to project the way and method of their salvation so the Lord Jesus in pursuance of that blessed design came from the bosom of the Father and spilt his invaluable blood to bring them to God No wise man expends vast sums to bring home trifling commodities How cheap soever our souls are in our estimation 't is evident by this they are of precious esteem in the eyes of Christ. Deduction 2. Redeemed souls must expect no rest or satisfaction on this side Heaven and the full enjoyment of God the life of a Believer in this world is a life of motion and expectation they are now coming to God 1 Pet. 2. 4. God you see is the centre and rest of their souls Heb. 4. 9. As the Rivers cannot rest Feâ—…ti nos ad te inquietum est cor nostrum doâ—…ec requiescat in te Aug. Confess lib. 1. cap. 1. till they pour themselves into the bosom of the Sea so neither can renewed souls find rest till they come into the bosom of God There be four things which do and will break the rest and disturb the souls of Believers in this world afflictions temptations corruptions and absence from God if the three former causes of disquietness were totally removed so that a Believer were placed in such a condition upon earth where no affliction should disturb him no temptation trouble him no corruption defile or grieve him yet his very absence from God must still keep him restless and unsatisfied 2 Cor. 5. 6. Whilst we are at home in the body we are absent from the Lord. Deduction 3. What sweet and pleasant thoughts should all Believers have of death When they dye and never till they dye shall they be fully brought home to God Death to the Saints is the dore by which they enter into the enjoyment of God the dying Christian is almost at home yet a few pangs and agonies more and then he is come to God in whose presence is the fulness of joy I desire saith Paul to depart and to be with Christ which is far better Phil. 1. 23. It should not scare us to be brought to death the King of terrors so long as it is the office of death to bring us to God That dreaming opinion of the soul sleeping after death is as ungrounded as it is uncomfortable the same day we loose from this shore we shall be landed upon the blessed shore where we shall see and enjoy God for ever O if the friends of dead Believers did but understand where and with whom their souls are whilst they are mourning over their bodies certainly a few believing thoughts of this would quickly dry up their tears and fill the house of mourning with voices of praise and thanksgiving Deduction 4. How comfortable and sweet should the converses and communication of Christians be with one another in this world Christ is bringing them all to God through this vale of tears they are now in the way to him all bound for Heaven going home to God to their everlasting rest in glory every day every hour every duty brings them nearer and nearer to their journeys end Rom. 13. 11. Now saith the Apostle is our salvation nearer than when we believed O what manner of heavenly communications and ravishing discourses should Believers have with each other as they walk by the way O what pleasant and delightful stories should they tell one another about the place and state whither Christ is bringing them and where they shall shortly be What ravishing transporting transforming visions they shall have that day they are brought home to God how surprizingly glorious the sight of Jesus Christ will be to them who died for them to bring them unto God How should such discourses as these shorten and sweeten their passage through this world strengthen and encourage the dejected and feeble minded and exceedingly honour and adorn their profession Thus lived the Believers of old Heb. 11. 9 10. By faith he sojourned in the land of promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the heirs with him of the same promise for he looked for a City which hath foundations whose builder and maker is God But alas most Christians are either entangled in the cares and troubles or so ensnared by the delights and plasures which almost continually divert and take up their thoughts by the way that there is but little room for any discourses of Christ and Heaven among many of them but certainly this would be as much your interest as your duty When the Apostle had entertained the Thessalonians with a lovely discourse of their meeting the Lord in the air and
and what an account have those men to give to God for the blood of those souls by them betrayed to the everlasting burnings Such flattery is the greatest cruelty those whom you bless upon earth will curse you in Hell and the day in which they trusted their souls to your conduct Inference 3. How great a mercy is it to be awakened out of that general sleep and security which is fallen upon the world You cannot estimate Inference 3. the value of that mercy for it is a peculiar mercy O that ever the Spirit of the Lord should give thy soul a jog under the Ministry of the word startle and rouse thy Conscience whilst others are left snoring in the deep sleep of security round about thee when the Lord shall deal with thy soul much after that rate he did with Paul in the way to Damascus who not only saw a light shining from Heaven which those that travelled with him saw as well as he but heard that voice from Heaven which did the work upon his heart though his Companions heard it not Besides it is not only a peculiar mercy but it is a leading introductive mercy to all other spiritual mercies that follow it to all eternity if God had not done this for thee thou hadst never been brought to faith to Christ or Heaven for from this act of the Spirit all other saving acts take their rise so that you have cause for ever to admire the goodness of God in such a favour as this is Inference 4. Lastly Hence it follows that the generality of the world are in the direct way to eternal ruine and whatever their vain confidences Inference 4. are they cannot be saved Narrow is the way and strait is the gate that leadeth unto life and few there be that find it Hear me all you that live this dangerous life of carnal security and vain hope whatever your perswasions and confidences are except you give them up and get better grounds for your hope you cannot be saved For First Such hopes and confidences as yours are directly contradictory to the established order of the Gospel which requires repentance Acts 5. 31. faith Acts 13. 39. and regeneration John 3. 3. in all that shall be saved and this order shall never be altered for any mans sake Secondly If such as you be saved all the threatnings in Scripture must be reversed which lie in full opposition to your vain hopes Mark 16. 16. John 3. 16. Rom. 3. 8 9. either the truth of God in these threatnings must fail or your vain hopes must fail Thirdly If ever such as you be saved new conditions must be set to all the promises for there is no condition of any special promise found in any unregenerate person Compare your hearts with these Scriptures Mat. 5. 3 4 5 6. Psal. 24. 4. Psal. 84. 11. Gen. 17. 1 2. Fourthly If ever such a hope as yours bring you to Heaven then the saving hope of Gods elect is not rightly described to us in the Scriptures Scripture hope is the effect of regeneration 1 Pet. 1. 3. and purity of heart is the effect of that hope 1 John 3. 3. Nay Fifthly The very nature of Heaven is mistaken in Scripture if such as you be Subjects qualified for its enjoyment for assimilation or the conformity of the soul to God in holiness is in the Scripture account a principal ingredient of that blessedness by all which it manifestly appears that the hopes of most men are vain and will never bring them to Heaven The Twenty first SERMON Sermon 21. Doct. 2. That there is a mighty efficacy in the Word or Law Doct. 2. of God to kill vain Confidence and quench carnal Mirth in the hearts of men when God sets it home upon their Consciences THe weapons of the word are not carnal but mighty 2 Cor. 10. 4 5. through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. In the opening of this point I shall 1. Demonstrate the efficacy of the word or Law of God 2. Shew wherein the efficacy thereof lies 3. From whence it hath all this mighty power and efficacy First I shall give you some demonstrations of the mighty power and efficacy that there is in the word or Law of God 1. which will appear with fullest evidence First From the various subjects upon whom it works the hearts and Consciences of men of all orders and qualities 1. have been reached and wounded to the quick by the two-edged sword of Gods Law Some among the great and honourable of the earth though indeed the fewest of that rank have been made to stoop and tremble under the word Act. 24. 16. Mark 6. 20. 1 Sam. 15. 24. the wise and learned of the world have felt its power and been brought over to imbrace the humbling and self-denying ways of Christ Acts 17. 34. Thus Origen Hierom Tertullian Bradwardine and many more came into Canaan laden with Egyptian Gold as one speaks i. e. they came into the Church of God abundantly enriched and furnished with the learned arts and sciences devoting them all to the service of Christ Yea and which is as strange the most simple weak and illiterate have been wonderfully changed and wrought upon by the power of the word the testimonies of the Lord make wise the simple Men of weak understandings in all other matters have been made wise to salvation by the power of the word Mat. 11. 25. 1 Cor. 1. 27. Nay the most malicious and obstinate enemies of Christ have been wounded and converted by the word 1 Tim. 1. 13. Act. 16. 24. Those that have been under the prejudice of the worst and most idolatrous education have been the subjects of its mighty power Act. 19. 26. To conclude men of the most profligate and debauched lives have been wonderfully changed and altered by the power of the word 1 Cor. 6. 10 11. Secondly The mighty efficacy of the Law of God appears in the manner of its operation which works suddenly strikes like a Dart through the hearts and Consciences of men Act. 2. 37. a wonderful change is made in a short time and as it works quickly and suddenly so it works irresistibly with an uncontrouled power upon the spirits of men 1 Thes. 1. 5. Rom. 1. 16. Let the soul be armed against conviction with the thickest ignorance strongest prejudice or most obstinate resolution the word of God will wound the breast even of such a man when God sends it forth in his authority and power Thirdly The wonderful power of the Law or word of God is evidently seen in the strange effects which are produced by it in the hearts and lives of men For First It changes and alters the frame and temper of the mind it moulds a man into a quite contrary
prepared for application First The impossibility of coming to Christ without the teachings of the Father will appear from the power of sin which hath so strong an holdfast upon the hearts and affections of all unregenerate men that no humane arguments or perswasions whatsoever can divorce or separate them for First sin is connatural with the soul 't is born and bred with a man Psal. 51. 5. Isa. 48. 8. It is as natural for fallen man to sin as it is to breath Secondly The power of sin hath been strengthening it self from the beginning by a long continued Custom which gives it the force of a second nature and makes regeneration and mortification naturally impossible Jer. 15. 23. Can the Aethiopian change his skin or the Leopard his spots Then may he also do good that is accustomed to do evil Thirdly Sin is the delight of the sinner it is a sport to a fool to do mischief Prov. 10. 23. Carnal men have no other pleasure in this world but what arises from their Lusts to cut off their corruptions by mortification were at once to deprive them of all the pleasure of their lives Fourthly sin being connatural customary and delightful doth therefore bewitch their affections and inchant their hearts to that degree of madness and fascination that they rather choose damnation by God than separation from sin their hearts are fully set in them to do evil Eccles. 8. 11. they rush into sin as the horse rusheth into the battle Jer. 8. 6. And now what think you can separate a man from his beloved Lust except the powerful and effectual teachings of God Nothing but a light from heaven can rectifie and reduce the inchanted mind no power but that of God can change and alter the sinful bent and inclination of the will 't is a task above all Creature power Secondly The impossibility of coming to Christ without the Fathers teachings evidently appears from the indisposedness of man the subject of this change the natural man receives not the things which are of God 1 Cor. 2. 14. Three things must be wrought upon man before ever he can come to Christ his blind understanding must be enlightned his hard and rocky heart must be broken and melted his stiff fixed and obstinate will must be conquered and subdued but all these are the effects of a supernatural power The illumination of the mind is the peculiar work of God 2. Cor. 4. 6. Rev. 3. 17. Eph. 5. 8. The breaking and melting of the heart is the Lords own work 't is he that giveth repentance Acts 5. 31. 'T is the Lord that takes away the heart of stone and giveth an heart of flesh Ezek. 36. 26. 't is he that poureth out the spirit of contrition upon man Zech. 12. 10. The changing of the natural bent and inclination of the will is the Lords sole prerogative Phil. 2. 13. all these things are effectually done in the soul of man when God teacheth it and never till then Thirdly The nature of faith by which we come to Christ plainly shows the impossibility of coming without the Fathers teaching Everything in faith is supernatural the implantation of the habit of faith is so Eph. 2. 8. 't is not of our selves but the gift of God 't is not an habit acquired by industry but infused by grace Phil. 1. 29. The light of faith by which spiritual things are discerned is supernatural Heb. 11. 1. 27. It seeth things that are invisible The adventures of faith are supernatural for against hope a man believeth in hope giving glory to God Rom. 4. 18. By faith a man goeth unto Christ against all the dictates and discouragements of natural sense and reason The self-denyal of faith is supernatural the cutting off of the right hand and plucking out of right eye sins must needs be so Matth. 5. 29. The Victories and conquests of faith do all speak it to be supernatural it overcomes the strongest oppositions from without Heb. 11. 33 34. it subdueth and purgeth the most obstinate and deep rooted corruptions within Acts 15. 9. it overcometh all the blandishments and charming allurements of the bewitching world 1 Joh. 5. 4. all which considered how evident is the conclusion that none can come to Christ without the Fathers teachings The uses follow 1. Use for Information Use 1. Inference 1. How notoriously false and absurdis that doctrin which asserteth the possibility of believing without the efficacy of supernatural grace Inference 1. The desire of self-sufficiency was the ruin of Adam and the conceit of self-sufficiency is the ruin of multitudes of his posterity This doctrine is not only contradictory to the current stream of Scripture Phil. 2. 13. 1 Joh. 1. 13. with many other Scriptures but it is also contradictory to the common sense and experience of believers yet the pride of nature will strive to maintain what Scripture and experience plainly contradict and overthrow Infer 2. Hence we may also inform our selves how it cometh to pass that many rational wise and learned men miss Christ whilst Inference 2. mean time the simple and illiterate even babes in natural knowledge obtain interest in him and salvation by him The reason hereof is plainly given us by Christ in Mat. 13. 11. To you it is given to know the mysteries of the Kingdom of heaven but to them it is not given 't is the droppings and dews of divine teaching upon one and not upon another that dryeth up the green tree and maketh the dry tree to flourish Many natural men have very fine brains searching wits solid judgements nimble fancies tenacious memories they can search out the mysteries of nature solve the Phaenomena satisfie the enquiries of the most curious they can measure the earth discover the motions of the heavens but after all take up their place in Hell When in the mean time the Statutes of the Lord by the help of his teachings make wise the simple Psal. 19. 17. 'T is no matter how dull and incapable the Scholar be if God undertake to be the teacher I remember Austin speaks of one who was commonly reputed a fool and yet he could not but judge him to be truly godly and that by two signs of grace which appeared in him one was his seriousness when he heard any discourses of Christ the other was his indignation manifested against sin it was truly said by those two Cardinals who riding to the Council of Constance overheard a poor shepherd in the fields with tears bewailing his sin surgunt indocti rapient coelum the unlearned will rise and take heaven whilest we with all our learning shall descend into Hell Infer 3. This also informs us of the true reason of the strange and various successes of the Gospel upon the souls of men here we see why Inference 3. the ministry of one man becomes fruitful and anothers barren Yea why the labours of the same man prosper exceedingly at one time and not at
frame may by the assistance of the spirit of God for which therefore they are bound to pray discern his indwelling and working in themselves Evidence 1. In whomsoever the spirit of Christ is a spirit of sanctification to that man or woman he hath been more or less a spirit of conviction and humiliation this is the order which the spirit constantly observes in adult or grown converts Joh. 16. 8 9. and when he is come he will reprove the world of sin and of righteousness and of Judgement of sin because they believed not on me This you see is the method he observes all the world over he shall reprove or convince the world of sin Conviction of sin hath the same respect unto sanctification as the blossoms of trees have to the fruits that follow them a blossom is but fructus imperfectus ordinabilis an imperfect fruit in it self and in order to a more perfect and noble fruit where there are no blossoms we can expect no fruit and where we see no convictions of sin we can expect no conversion to Christ. Hath then the spirit of God been a spirit of conviction to thee hath he more particularly convinced thee of sin because thou hast not believed on him i. e. hath he shewn thee thy sin and misery as an Unbeliever not only terrified and affrighted thy conscience with this or that more notorious act of sin but sully convinced thee of the state of sin that thou art in by reason of thy unbelief which holding thee from Christ must needs also hold thee under the guilt of all thy other sins This gives at least a strong probability that God hath given thee his spirit especially when this conviction remains day and night upon thy soul so that nothing but Christ can give it rest and consequently the great inquisition of thy soul is after Christ and none but Christ. Evidence 2. As the spirit of God hath been a convincing so he is a quickening spirit to all those to whom he is given Rom. 8. 2. The law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death he is the spirit of life i. e. the principle of spiritual life in the souls whom he inhabiteth for uniting them to Christ he unites them to the fountain of life and this spiritual life in believers manifests it self as the natural life doth in vital actions and operations When the spirit of God comes into the soul of a man that was dead and senseless under sin O saith he now I begin to feel the weight and load of sin Rom. 7. 24. now I begin to hunger and thirst after Christ and his Ordinances 1 Pet. 2. 2. now I begin to breath after God in spiritual prayer Acts 9. 11. Spiritual life hath its spiritual senses and suitable operations O think upon this you that cannot feel any burthen in sin you that have no hungerings or thirstings after Christ how can the spirit of God be in you I do not deny but there may at some times be much deadness and senselesness upon the hearts of Christians but this is their disease not their nature it is but at some times not alwayes and when it is so with them they are burthened with it and complain oâ—… it as their greatest affliction in this world their spirits are not easie and at rest in such a condition as yours are their spirit is as a bone out of joint an Arm dislocated which cannot move any way without pain Evidence 3. Those to whom God giveth his spirit have a tender sympathy with all the interest and concernments of Christ this must needs be so if the same spirit which is in Christ dwelleth also in thy heart if thou be a partaker of his spirit then what he loves thou lovest and what he hateth thou hatest this is a very plain case even in nature it self we find that the many members of the same natural body being animated by one and the same spirit of life whether one member suffer all the members suffer with it or one member be honoured all the members rejoice with it now ye are the body of Christ and members in particular 1 Cor. 12. 26 27. For look as Christ the head of that body is touched with a tender sense and feeling of the miseries and troubles of his people he is persecuted when they are persecuted Acts 9. 4. so they that have the spirit of Christ in them cannot be without a deep and tender sense of the reproach and dishonours that are done to Christ this is as it were a sword in their bones Psal. 42. 3. If his publick worship cease the assemblies of his people scattered it cannot but go to the hearts of all in whom the spirit of Christ is they will be sorrowful for the solemn assemblies the reproach of them will be a burthen Zeph. 3. 18. Those that have the spirit of Christ do not more earnestly long after any one thing in this world than the advancement of Christs interest by conversion and reformation in the Kingdoms of the earth Psal. 45. 3 4. Paul could rejoice that Christ was Preached though his own afflictions were increased Phil. 1. 16. 18. and John could rejoice that Christ encreased though he himself decreased yet therein was his joy fulfilled Joh. 3. 29. so certainly the concernments of Christ must and will touch that heart which is the habitation of his spirit I cannot deny but even a good Baruch may be under a temptation to seek great things for himself and be too much swallowed up in his own concernments when God is plucking up and breaking down Jer. 45. 4 5. but this is only the influence of a temptation the true temper and spirit of a believer inclines him to sorrow and mourning when things are in this sad posture Ezech. 9. 4. Go through the midst of the City through the midst of Jerusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof O Reader lay thine hand upon thine heart is it thus with thee dost thou sympathize with the affairs and concernments of Christ in the world or carest thou not which way things go with the people of God and Gospel of Christ so long as thine own affairs prosper and all things are well with thee Evidence 4. Where ever the spirit of God dwelleth he doth in some degree mortifie and subdue the evils and corruptions of the soul in which he resides this spirit lusteth against the flesh Gal. 5. 17. and believers through the spirit do mortifie the deeds of the body Rom. 8. 13. this is one special part of his sanctifying work I do not say he so kills and subdues sin in believers as that it shall never trouble or defile them any more no no that freedom belongs to the perfect state in heaven but its dominion is taken away though its
only that which is first and best in every kind is the rule and measure of all the rest 'T is the height of Saints ambition to be made conformable to Christ Phil. 3. 10. Christ hath a double perfection a perfection of being and a perfection of working his life was a perfect rule no blot or error could be found therein for he was holy harmless undefiled separate from sinners and such an High-Priest became us as the Apostle speaks Heb. 7. 26. The conformity of professors to Christs example is the test and measure of all their graces the nearer any man comes to this pattern the nearer he approaches towards perfection Seventhly The Christians imitation of Christ under penalty of losing his claim to Christ necessarily implies sanctification and obedience to be the evidences of our justification and interest in Christ assurance is unattainable without obedience we can never be comfortable Christians except we be strict and regular Christians Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God A loose and careless conversation can never be productive of true peace and consolation 2 Cor. 1. 12. This is our rejoicing the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world Let men talk what they will of the immediate sealings and comforts of the spirit without any regard to holiness or respect to obedience Sure I am whatever delusion they meet with in that way true peace and consolation is only to be expected and found here The fruit of righteousness shall be peace and the effect of righteousness quietness and assurance for ever We have it not for our holiness but we always have it in the way of holiness And so much of the first particular namely what the imitation of Christ implies and comprizes in it Secondly In the next place we are to enquire in what 2. things all that profess Christ are obliged to the imitation of him or what those excellent graces in the life of Christ were which are propounded as patterns to the Saints The life of Christ was a living law all the graces and Quid vobis cum virtutibus qui virtutem Christi ignoratis Ubinam quaeso vera prudentia nisi in Christi doctrina Ubi vera temperantia nisi in Christi vita Ubi vera fortitudo nisi in Christi passione Bernard vertues of the Spirit were represented in their glory and brightest luster in his conversation upon earth never man spake as he spake never any lived as he lived we beheld his glory saith the Evangelist as the glory of the only begotten of the Father full of grace and truth John 1. 14. But to descend to the particular imitable excellencies in the life of Christ which are high patterns and excellent rules for the conversations of his people we shall from among many others single out the ten following Particulars which we are obliged to imitate Pattern 1. And first of all the purity and holiness of the life of Christ is proposed as a glorious pattern for the Saints imitation 1 Pet. 1. 15. As he which hath called you is holy so be ye holy in all manner of conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creek and turning of your lives There is a twofold holiness in Christ the holiness of his nature and the holiness of his practice his holy being and his holy working this obligeth all that profess interest in him to a twofold holiness viz. holiness in actu primo in the principles of it in their hearts and holiness in actu secundo in the practice and exercise of it in their conversations 't is very true we cannot in all respects imitate the holiness of Christ for he is essentially holy proceeding by nature as a pure beam of holiness from the Father and when he was incarnate he came into the world immaculate and pure from the least stain of pollution therefore it was said Luke 1. 25. That holy thing which shall be born of thee shall be called the Son of God in this we can never be like Christ in the way of our production for who can bring a clean thing out of that which is unclean not one The Lord Jesus was also efficiently holy i. e. he makes others holy therefore his sufferings and blood are called a fountain opened for sin and for uncleanness i. e. to cleanse other mens souls Zech. 13. 1. in this Christ also is inimitable no man can make himself or others holy That 's a great truth though it will hardly go down with proud nature minus est te fecisse hominem quam sanctum we may sooner make our selves to be men than to be Saints Beside Christ is infinitely holy as he is God and there are no stints or measures set to his holiness as Mediator John 3. 34. for God giveth not the spirit by measure unto him But notwithstanding these excepted respects the holiness of Christ is propounded as a pattern for our imitation six ways First He was truly and sincerely holy without fiction or simulation and this appeared in the greatest trial of the truth of holiness that ever was made in this world John 14. 30. The Prince of this world cometh and hath nothing in me when he was agitated and shaken with the greatest temptations no Galaxia est maxima frequentia minimarum stellarum quae prae exiguitate ad nostrum aspectum distinctè pervenire nequâ—…unt ut caeterae stellae atque ita inter se lumen commiscent confundunt Conimb de Meteor cap 2. dregs appeared he was like pure fountain-water in a Crystal Glass The hypocrite makes shew of more holiness than he hath but there was more holiness in Christ than ever appeared to the view of men We may say of the way of Christ what the Philosopher saith of the milky way in the Heavens that those faint streams of light which we see there are nothing else but the reflection of innumerable Stars which shine there though they be invisible to us there was much inward beauty in him and so there ought to be in all his followers our holiness like Christs must be sincere and real Eph. 4. 24. shining with inward beauty towards God rather than towards men Secondly Christ was uniformly holy at one time as well as another in one place and company as well as another he was still like himself an holy Christ one and the same tenour of holiness ran thoughout his whole life from first to last so must it be with all his people holy in all manner of conversation Christians look to your copy and be sure to imitate Christ in this write fair after your Copy let there not be here a word and there a blot one part of your life heavenly and pure and another earthly and dreggy or as one expresses it