true God is merciful plenteous in mercy his mercy is great above the heavens mercy pleaseth him and all this they that are in Christ shall find experimentally to their comfort and salvation but what is all this to thee if thou beest Christless There is not one drop of saving mercy that comes in any other Chanel than Christ to the soul of any man But must I then expect no mercy out of Christ This is a hard case very uncomfortable doctrine Yes thou maist be a Christless and Covenantless soul and yet have variety of temporal mercies as Ishmael had Gen. 17. 20 21. God may give thee the fatness of the Earth Riches Honours Pleasures a numerous and prosperous Posterity will that content thee Yes if I may have Heaven too no no neither Heaven nor Pardon nor any other Spiritual or Eternal mercy may be expected out of Christ Jude vers 21. O deceive not your selves in this point There are two bars betwixt you and all Spiritual mercies viz. the guilt of sin and the filth of sin and nothing but your own union with Christ can remove these and so open the passage for Spiritual mercies to your souls Why but I will repent of sin strive to obey the Commands of God make restitutions for the wrongs I have done cry to God for mercy bind my soul with vows and strong resolutions against sin for time to come will not all this lay a ground work for hope of mercy to my soul No no this will not this cannot do it First All your sorrows tears and mournings for sin cannot obtain mercy could you shed as many tears for any one sin that ever you committed as all the children of Adam have shed upon any account whatsoever since the creation of the World they will not purchase the pardon of that one sin for the Law accepts no short payment it requires plenary satisfaction and will not discharge any soul without it nor can it acknowledge or own your sorrows to be such the repentance of a soul in Christ finds through him acceptance with God but out of him it 's nothing Secondly All your strivings to obey the Commands of God and live more strictly for time to come will not obtain mercy Mat. 5. 20. Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Thirdly Your restitution and reparation of wrongs you have done cannot obtain mercy Judas restored and yet was damned man is repaired but God is not remission is the act of God 't is he must loose your Consciences from the bond of guilt or they can never be loosed Fourthly All your cryes to God for mercy will not prevail for mercy if you be out of Christ Mat. 7. 22. Job 27. 9. A righteous Judge will not reverse the just sentence of the Law though the Prisoner at the Bar fall upon his knees and cry mercy mercy Fifthly Your vows and engagements to God for time to come cannot obtain mercy for they being made in your own strength 't is impossible you should keep them and if you could yet it is impossible they should obtain remission and mercy should you never sin more for time to come yet how shall God be satisfied for sins past Justice must have satisfaction or you can never have remission Rom. 3. 25 26. and no work wrought by man can satisfie Divine Justice nor is the satisfaction of Christ made over to any for their discharge but to such only as are in him therefore never expect mercy out of Christ. Inference 2. Is Christ the mercy of mercies greater better and more necessary Inference 2. than all other mercies then let no inferiour mercy satisfie you for your portion God hath mercies of all sorts to give but Christ is the chief the prime mercy of all mercies O be not satisfied without that mercy When Luther had a rich present sent him Valde protestatus sum me nolle sie ab eo satiari Luth. he protested God should not put him off so and David was of the same mind Psal. 17. 14. If the Lord should give any of you the desires of your hearts in the good things of this life let not that satisfie you whilst you are Christless For First What is there in these earthly enjoyments whereof the vilest of men have not a greater fulness than you Job 21. 7 8 9 10 11. Psal. 17. 10. Psal. 73. 3 12. Secondly What comfort can all these things give to a soul already condemned as thou art Joh. 3. 18. Thirdly What sweetness can be in them whilst they are all unsanctified things to you Enjoyments and their sanctification are two distinct things Psal. 37. 16. Prov. 10. 22. Thousands of unsanctified enjoyments will not yield your souls one drop of solid spiritual comfort Fourthly What pleasure can you take in these things out of which death must shortly strip you naked You must die you must dye and whose then shall all those things be for which you have laboured Be not so fond to think of Tunc edax flamma combâ—…ret quos nunc carnalis delectatio polluit leaving a great name behind you 't is but a poor felicity as Chrysostom well observes to be tormented where thou art and praised where thou art not the sweeter your portion hath been on earth the more intolerable will your condition be in Hell yea these earthly delights do not only encrease the torments of the damned but also prepare as they are instruments of sin the souls of men for damnation Prov. 1. 32. Surely the prosperity of fools shall destroy them be restless therefore till Christ the mercy of mercies be the root and fountain yielding and sanctifying all other mercies to you Inference 3. Is Jesus Christ the mercy of mercies infinitely better than all other mercies then let all that be in Christ be content and well Inference 3. satisfied whatever other inferiour mercies the wisdom of God seems fit to deny them you have a Benjamins portion a plentiful inheritance in Christ will you yet grumble Others have Houses splendid and magnificent upon earth but you have an house made without hands eternal in the Heavens 2 Cor. 5. 1. Others are cloathed with rich and costly apparel your souls are cloathed with the white pure robes of Christs righteousness Isai. 61. 10. I will greatly rejoice in the Lord my soul shall be joyfull in my God for he hath cloathed me with the garment of salvation he hath covered me with the robe of righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with Jewels Let those that have full Tables heavy Purses rich Lands but no Christ be rather objects of your pity than envy 't is better like store-cattle to be kept lean and hungry than with the fatted Ox to tumble in flowry Meadows thence to be led away to the shambles God hath not a better
be in Christ he is a new creature O Reader what ever slight thoughts of this matter and with what a careless and unconcerned eye soever thou readest these lines yet know thou must either be a new creature or a miserable and damned creature for ever If civility without the new creature could save thee why are not the moral Heathens saved also if strictness of life without the new creature could save thee why did it not save the Scribes and Pharisees also if an high profession of Religion without the new creature can save thee why did it not save Judas Hymeneus and Philetus also Nothing is more evident than this that no repentance obedience self-denyal prayers tears reformations or ordinances without the new creation avail any thing to the salvation of thy soul the very blood of Christ himself without the new creature never did and never will save any man Oh how necessary a work is the new creation circumcision avails nothing and uncircumcision nothing but a new creature Fifthly The new Creature is a marvellous and wonderful creature there are many wonders in the first creation the works of the Lord are great sought out of all them that have pleasure therein Psal. 111. 2. but there are no wonders in nature like those in grace is it not the greatest wonder that ever was seen in the world except the incarnation of the Son of God to see the nature and temper of man so altered and changed as it is by grace to see Lascivious Corinthians and Idolatrous Ephesians become mortified and Heavenly Christians to see a fierce and cruel persecutor become a glorious confessor and sufferer for Christ Gal. 1. 23. to see the carnal-mind of man which was lately fully set in a strong bent to the world to be wholly taken off from its lusts and set upon things that are spiritual and heavenly certainly it was not a greater miracle to see dead Lazarus come out of his Sepulchre than it is to see the dead and carnal mind coming out of its Lusts to embrace Jesus Christ. It was not a greater wonder to see the dead dry bones in the vally to move and come together than it is to see a dead soul moving after God and moving to Christ in the way of faith Sixthly The new creature is an immortal creature a creature that shall never see death Joh. 4. 14. it is in the soul of man a well of water springing up into eternal life I will not adventure to say it is immortal in its own nature for it is but a creature as my Text calls it and we know that essential interminability is the incommunicable property of God the new creature hath both a beginning and succession and therefore might also have an end as to any thing in it self or its own nature experience also shews us that it is capable both of increasing and decreasing and may be brought nigh unto death Rev. 3. 2. the works of the spirit in believers may be ready to dye but though its perpetuity flow not out of its own nature it flows out of Gods Covenant and promises which make it an immortal Creature when all other excellencies in man go away as at death they will Job 4. 21. this excellency only remains our gifts may leave us our friends leave us our estates leave us but our graces will never leave us they ascend with the soul in which they inhere into glory when the stroke of death separates it from the body Seventhly The new Creature is an heavenly creature 't is not born of flesh nor of blood or of the will of man but of God Joh. 1. 13. its descent and original is heavenly it is spirit born of spirit Joh. 3. 6. its center is heaven and thither are all its tendencies Psal. 63. 8. its proper food on which it lives are heavenly things Psal. 4. 6 7. it cannot feed as other creatures do upon earthly things the object of all its delights and loves is in heaven Psal. 73. 26. Whom have I in heaven but thee the hopes and expectations of the new creature are all from heaven it looks for little in this world but waits for the coming of the Lord the life of the new creature upon earth is a life of patient waiting for Christ his desires and longings are after Heaven Phil. 1. 23. The flesh indeed lingers and would delay but the new creature hastens and would fain be gone 2 Cor. 5. 2. it is not at home while it is here it came from Heaven and cannot be quiet nor suffer the soul in which it dwells to be so until it comes thither again Eighthly The new creature is an active and laborious creature no sooner it is born but it is acting in the soul Acts 9. 6. behold he prayeth activity is its very nature Gal. 5. 25. If we live in the spirit let us walk in the spirit Nor is it to be admired that it should be always active and stirring in the soul seeing activity in obedience was the very end for which it was created for we are his workmanship created in Christ Jesus unto good works Eph. 2. 10. and he that is acted in the duties of Religion by this principle of the new creature or nature will so far as that principle acts him delight to do the will of God rejoice in the way of his Commandments and find the sweetest pleasure in the paths of duty Ninthly The new creature is a thriving creature growing from strength to strength 1 Pet. 2. 2. and changing the soul in which it is subjected from glory unto glory 2 Cor. 3. 18. The vigorous tendencies and constant strivings of this new creature is to attain its just perfection and maturity Phil. 3. 11. it can endure no stints and limits to its desires short of perfection every degree of strength it attains doth but whet and sharpen his desires after higher degrees upon this account it greatly delights in the Ordinances of God Duties of Religion and Society of the Saints as they are helps and improvements to it in order to its great design Tenthly The new creature is a creature of wonderful preservations there are many wonders of divine providences in Gratia nec totaliter intermittitur nec finaliter amittitur actus omittitur habitus non amittitur actio pervertitur fides noâ—… sâ—…bvertitur concutitur non excutitur deflâ—…it fructus latâ—… succus effectus justificationis suspenditur at â—…tus justificati non dissolvitur Suffrag Brit. the preservation of our natural lives but none like those whereby the life of the new creature is preserved in our souls there are critical times of temptation and desertion in which it is ready to dye Rev. 3. 2. the degrees of its strength and liveliness are sometimes sadly abated and 〈◊〉 sweet and comfortable workings intermitted Rev. 2. 4. the evidences by which its being in us was wont to be discovered may be and often are darkned 2 Pet. 1. 9.
had been right nothing but the sprinkling of the blood of Christ could have appeased their consciences Heb. 10. 22. How cold should the consideration of this thing strike to the hearts of such persons Methinks Reader if this be thy case it should send thee away with an aking heart Thou hast not yet tasted the bitterness of sin and if thou do not then shalt thou never taste the sweetness of Christ his pardons and peace Inference 4. How great a mercy is it for sin-burthened souls to be within the Inference 4. sound and call of Christ in the Gospel There be many thousands in the Pagan and Popish parts of the world that labour under distresses of conscience as well as we but have no such reliefs or means of peace and comfort as we have that live within the joyful sound of the Gospel If the conscience of a Papist be burdened with guilt all the relief he hath is to afflict his body to quiet his soul a penance or pilgrimage is all the relief they have If a Pagan be in trouble for sin he hath no knowledge of Christ nor notion of a satisfaction made by him The voice of nature is Shall I give my first-born for my transgression the fruit of my body for the sin of my soul The damned endure the terrible blows and wounds of conscience for sin they roar under that terrible lash but no voice of peace or pardon is heard among them It is not come unto me ye that labour and are heavy laden but depart from me ye cursed Blessed are your ears for you hear the voice of peace you are come to Jesus the Mediator and to the blood of sprinkling O you can never set a due value upon this priviledge Inference 5. How sweet and unspeakably relieving is the closing of a burdened Inference 5. soul with Jesus Christ by faith 'T is rest to the weary soul. Soul troubles are spending and wasting troubles The pains of a distressed conscience are the most acute pains A poor soul would fain be at rest but knows not where he tryes this duty and that but finds none at last he falls into the way of believing he casts himself with his burden of guilt and fear upon Christ and there is the rest his soul desired Christ and rest come together till faith bring you to the bosome of Jesus you can find no true rest the soul is rolling and tossing sick and weary upon the billows of its own guilt and fears Now the soul is come like a Ship tossed with storms and tempests out of a raging Ocean into the quiet harbour or like a lost Sheep that hath been wandring in weariness hunger and danger into the fold Is a soft bed in a quiet chamber sweet to one that is spent and tired with travel Is the sight of a shoar sweet to the shipwrackt Mariner that looks for nothing but death much more sweet is Christ to a soul that comes to him pressed in conscience and broken in spirit under the sinking weight of sin How did the Italians rejoyce after a long dangerous voyage to see Italy again Crying with loud and united voices which made the very heavens ring again Italy Italy But no shoar is so sweet to the weather-beaten passenger as Christ is to a Italiam Italiam lâ—…to clamore salutant Virg. broken-hearted sinner this brings the soul to a sweet repose Heb. 4. 3. We which have believed do enter into rest and this endears the way of faith to their souls ever after Inference 6. Learn hence the usefulness of the Law to bring souls to Jesus Inference 6. Christ. It 's utterly useless as a Covenant to justifie us but exceeding useful to convince and humble us It cannot relieve or ease us but it can and doth awaken and rouze us it 's a fair glass to shew us the face of sin and till we have seen that we cannot see the face of Jesus Christ. The Law like the Fiery Serpents smites stings and torments the conscience this drives us to the Lord Jesus lifted up in the Gospel like the Brazen Serpent in the Wilderness to heal us The use of the Law is to make us feel our sickness this makes us look out for a Physician I was alive once without the Law saith Paul but when the Commandment came sin revived and I dyed Rom. 7. 9. The hard vain proud hearts of men require such an hammer to break them to pieces Inference 7. It 's the immediate duty of weary and heavy laden sinners to Inference 7. come to Christ by faith and not stand off from Christ or delay to accept him upon any pretence whatsoever Christ invites and commands such to come unto him 't is therefore your sin to neglect draw back or deferr whatever seeming reasons and pretences there may be to the contrary When the Jaylor was brought where I suppose thee now to be to a pinching distress that made him cry Sirs what must I do to be saved the very next counsel the Apostles gave him was Believe on the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. And for your encouragement know he that calleth you to come knows your burden what your sins have been and troubles are yet he calls you if your sin hinder not Christ from calling neither should it hinder you from coming He that calls you is able to ease you to save to the uttermost all that come to God by him Heb. 7. 25. Whatever fulness of sin be in you there is a greater fulness of saving power in Christ. Moreover he that calls you to come never yet rejected any poor burdened soul that came to him and hath said he never will Joh. 6. 37. He that cometh unto me I will in no wise cast out Fear not therefore he will not begin with thee or make thee the first instance and example of the feared rejection And Lastly Bethink thy self what wilt thou do and whither wilt thou go in this case if not to Jesus Christ Nothing shall ease or relieve thee till thou dost come to him Thou art under an happy necessity to go to him With him only is found rest for the weary soul. Which brings us to the third and last Observation Doct. 3. Doct. 3. That there is rest in Christ for all that come unto him under the heavy burden of Sin REST is a sweet word to a weary soul all seek it none but believers find it We which have believed Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingressi sumus sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingredimur significans initia quietis fideles nunc habere plenam quietem suo temporâ—… consecuturos Pareus in loc saith the Apostle do enter into rest Heb. 4. 3. he doth not say they shall but they do enter into rest noting their spiritual rest to be already begun by faith on earth in the tranquillity of conscience and shall be consummated
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
affliction as Jesus Christ doth with his friends in all our afflictions he is afflicted Heb. 4. 15. He feels all our sorrows wants and burthens as his own Whence it is that the sufferings of Believers are called the sufferings of Christ Col. 1. 24. Fourthly No Friend in the world takes that complacency in his Friend as Jesus Christ doth in Believers Cant. 4. 9. Thou hast ravished my heart saith he to the Spouse thou hast ravished my heart with one of thine eyes with one chain of thy neck the Hebrew here rendred ravished signifies to puff up or to make one proud how is the Lord Jesus pleased to glory in his people how is he taken and delighted with those gracious ornaments which himself bestows upon them no friend so lovely as Christ. Fifthly No Friend in the world loves his Friend with so ferverous and strong affection as Jesus Christ loves Believers Jacob loved Rachel and endured for her sake the parching heat of Summer and cold of Winter but Christ indured the storms of the wrath of God the heat of his â—…ignation for our sakes David manifested his love to 〈◊〉 in wishing O that I had died for thee Christ manifested his love to us not in wishes that he had died but in death it self in our stead and for our sakes Sixthly No Friend in the world is so constant and unchâ—…ble in friendship as Christ is Joh. 13. 1. Having loved his own which were in the world he loved them unto the end He bears with millions of provocations and injuries and yet will not break friendship with his people Peter denied him yet he will not disown him but after his resurrection he saith go tell the Disciples and tell Peter q. d. let him not think he hath forfeited by that sin of his his interest in me though he have denied me I will not disown him Mark 16. 7. Oh how lovely is Christ in the relation of a friend I might farther shew you the loveliness of Christ in his Ordinances and in his providences in his communion with us and communications to us but there is no end of the account of Christs loveliness I will rather choose to press Believers to their dutys towards this altogether lovely Christ which I shall briefly dispatch in a few words Use 1. First Is Jesus Christ altogether lovely then I beseech Use 1. you set your souls upon this lovely Jesus methinks such an object as hath been here represented should compel love from the coldest breast and hardest heart Away with those empty nothings away with this vain deceitful world which deserves not the thousandth part of the love you give it let all stand aside and give way to Christ. O did you but know his worth and excellency what he is in himself what he hath done for and deserved from you you would need no arguments of mine to perswade you to love him Secondly Esteem nothing lovely but as it is enjoyed in 2. Christ or improved for Christ affect nothing for it self love nothing separate from Jesus Christ. In two things we all sin in the love of creatures viz. in the excess of our affections loving them above the rate and value of creatures and in the inordinacy of our affections i. e. in loving them out of their proper places Thirdly Let us all be humbled for the baseness of our hearts 3. that are so free of their affections to vanities and trifles and so hard to be perswaded to the love of Christ who is altogether lovely Oh how many pour out streams of love and delight upon the vain and empty creature whilst no arguments can squeese out one drop of love from their obdurate and unbelieving hearts to Jesus Christ I have read of one Johannes Mollius who was observed to go often alone and weep bitterly and being prest by a Friend to know the cause of his trouble Oh said he it grieves me that I cannot bring this heart of mine to love Jesus Christ more fervently Fourthly Represent Christ as he is to the world by your 4. carriages towards him Is he altogether lovely Let all the world see and know that he is so by your delights in him and communion with him zeal for him and readiness to part with any other lovely thing upon his account proclaim his excellencies to the world as the Spouse here did convince them how much your Beloved is better than any other Beloved Display his glorious excellencies in your heavenly Conversations hold him forth to others as he is in himself altogether lovely See that you walk worthy of him unto all well-pleasing Col. 1. 10. Shew forth the praises of Christ 1 Pet. 2. 9. Let not that worthy name be blasphemed through you James 2. 7. He is glorious in himself and will put glory upon you take heed ye put not shame and dishonour upon him he hath committed his honour to you do not betray that trust Fifthly Never be ashamed to own Christ he is altogether 5. lovely he can never be a shame to you 't will be your great sin to be ashamed of him Some men glory in their shame be not you ashamed of your glory if you be ashamed of Christ now he will be ashamed of you when he shall appear in his own glory and the glory of all his holy Angels Be ashamed of nothing but sin and among other sins be ashamed especially for this sin that you have no more love for him who is altogether lovely Sixthly Be willing to leave every thing that is lovely upon 6. earth that you may be with the altogether lovely Lord Jesus Christ in Heaven Lift up your voices with the Spouse Rev. 20. 20. Come Lord Jesus come quickly 'T is true you must pass through the pangs of death into his bosom and enjoyment but sure 't is worth suffering much more than that to be with this lovely Jesus The Lord direct your hearts into the love of God and the patient waiting for of Jesus Christ 2 Thes. 3. 5. Seventhly Strive to be Christ-like as ever you would be 7. lovely in the eyes of God and men Certainly my Brethren 't is the Spirit of Christ within you and the beauty of Christ upon you which only can make you lovely persons the more you resemble him in holiness the more will you discover of true excellency and loveliness and the more frequent and spiritual your converse and communion with Christ is the more of the beauty and loveliness of Christ will still be stamped upon your Spirits changing you into the same image from glory to glory Eighthly Let the loveliness of Christ draw all men to 8. him Is loveliness in the creature embodied beauty so attractive And can the transcendent loveliness of Christ draw none Oh the blindness of man If you see no beauty in Christ why you should desire him 't is because the God of this world hath blinded your minds The Thirteenth SERMON
all to be administred in his name Church Officers are Commissioned by him Eph. 4. 11. The Judgement of the world in the great day will be administred by him Mat. 25. 31. Then shall he sit upon the Throne of his Glory To conclude Jesus Christ shall have glory and honour ascribed to him for evermore by Angels and Saints upon the account of his Mediatorial work This some Divines call his passive glory the glory which he is to receive from his redeemed ones Rev. 5. 8 9 10. And when he had taken the Book the four Beasts and the four and twenty Elders fell down before the Lamb having every one of them Harps and golden Vials full of Odours which are the prayers of the Saints and they sung a new Song saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every Kindred and Tongue and People and Nation c. And thus you see that our Lord Jesus Christ is upon all accounts the Lord of Glory The Uses follow Inference 1. How wonderful was the love of Christ the Lord of glory to be so abased and humbled as he was for us vile and sinful Inference 1. dust 'T is astonishing to conceive that ever Jesus Christ should strip himself out of his Robes of Glory to cloath himself with the thread-bare tatters of our flesh Oh what a stoop did he make in his incarnation for us If the most magnificent Monarch upon earth had been degraded into a Toad if the Sun in the Heavens had been turned into a wandring Atom if the most glorious Angel in Heaven had been transformed into a silly Fly it had been nothing to the abasement of the Lord of Glory This act is every where celebrated in Scripture as the great mystery the astonishing wonder of the whole world 2 Tim. 3. 16. Phil. 2. 8. Rom. 8. 3. The Lord of glory looked not like himself when he came in the habit of a man Isai. 53. 3. We hid as it were our faces from him nay rather like a worm than a man Psal. 22. 6. A reproach of men and despised of the people The Birds of the air and Beasts of the earth were here provided of better accommodations than the Lord of glory Mat. 8. 20. Oh stupendious abasement Oh love unspeakable Though he was rich yet for our sakes he became poor that we through his poverty might be rich 2 Cor. 8. 9. He put off the Crown of Glory to put on the Crown of Thorns quanto pro me vilior tanto mihi charior said Bernard the lower he humbled himself for me the dearer he shall be to me Inference 2. How transcendently glorious is the advancement of Believers by their union with the Lord of Glory This also is an admirable Inference 2. and astonishing mystery 't is the highest dignity of which our nature is capable to be hypostatically united and the greatest glory of which our persons are capable to be mystically united to this Lord of Glory to be bone of his bone and flesh of his flesh O what is this Christian dost thou know and believe all this and thy heart not burn within thee in love to Christ O then what a heart hast thou What art thou by nature but sinful dust a loathsom sinner viler than the vilest Toad cast out to the loathing of thy person in the day of thy nativity O that ever the Lord of Glory should unite himself to such a lump of vileness take such a wretch into his very bosom Be astonished O Heavens and earth at this this is the great mystery which the Angels stoopt down to look into Such an honour as this could never have entred into the heart of man it would have seemed a rude blasphemy in us once to have thought or spoken of such a thing had not Christ made the first motion thereof Yet how long didst thou make this Lord of Glory wait upon thy undetermined will before he gained thy consent Might he not justly have spurned thee into Hell upon thy first refusal and never have made thee such another offer Wilt thou not say Lord what am I and what is my Fathers house that so great a King should stoop so far beneath himself to such a worm as I am That strength should unite it self to weakness infinite glory to such baseness O grace grace for ever to be admired Inference 3. Is Jesus Christ the Lord of Glory then let no man count Inference 3. himself dishonoured by suffering the vilest indignities for his sake the Lord of Glory puts glory upon the very sufferings you undergo in this world for him Moses esteemed the reproaches of Christ greater riches than the treasures of Egypt Heb. 11. 26. He cast a Kingdom at his heels to be crowned with reproaches for the name of Christ. The Diadem of Egypt was not half so glorious as self-denial for Christ. This Lord of Glory freely degraded himself for thee wilt thou stand huckling with him upon terms 'T is certainly your honour to be dishonoured for Christ Act. 5. 41. To you it is given in behalf of Christ not only to believe but also to suffer for his sake Phil. 1. 29. The gift of suffering is there matched with the gift of faith 't is given as an honorarium a badge of Honour to suffer for the Lord of Glory as all have not the honour to wear the Crown of Glory in Heaven so few have the honour to wear the chain of Christ upon earth Thuanus Cur me non quoque torque donas insi nis hujus ordinis mili em creas Thuanus reports of Lodovicus Marsacus a Knight of France that being led to suffer with other Martyrs who were bound and he unbound because a person of Honour he cryed out Why don't you honour me with a Chain too and create me a Knight of that Noble Order My brethren count it all joy when ye fall into divers temptations Jam. 1. 2. i. e. tryals by sufferings David thought it an honour to be vile for God and that 's a true observation that disgrace it self is glorious when endured for the Lord of Glory Inference 4. Is Christ the Lord of Glory How glorious then shall the Saints one day be when they shall be made like this glorious Inference 4. Lord and partake of his glory in Heaven John 17. 22. the glory which thou gavest me I have given them yea the vile bodies of Believers shall be made like to the glorious body of Christ Phil. 3. 21. What glory then will be communicated to their souls True his essential glory is incommunicable but there is a glory which Christ will communicate to his people When he comes to judge the world he will come to be glorified in his Saints and to be admired in all them that believe 2 Thes. 1. 10. Where he seemeth to account his social glory which shall
he only 2. is matter of Consolation to Believers which will demonstratively appear by this Argument He that brings to their souls all that is comfortable and removes from their souls all that is uncomfortable must Argu. needs be the only consolation of Believers But Jesus Christ brings to their souls all that is comfortable and removes from their souls all that is uncomfortable Therefore Christ only is the Consolation of Believers First Jesus Christ brings whatsoever is comfortable to the souls of Believers Is pardon comfortable to a person condemned Nothing can be matter of greater comfort in this world Why this Christ brings to all Believers Jer. 23. 6. And this is the name whereby he shall be called The Lord our righteousness this cannot but give strong consolation righteousness is the foundation of peace and joy in the Holy Ghost Rom. 14. 17. The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever Isai. 32. 17. Come to a dejected soul labouring under the burthen of guilt and say Cheer up I bring you good tidings there is such an Estate befallen you or such a troublesom business comfortably ended for you alas this will not reach the heart If you can bring me saith he good news from Heaven that my sins are forgiven and God reconciled how soon should I be comforted And therefore as one well observes this was the usual receipt with which Christ cured the souls of men and women when he was here on earth Son or Daughter be of good cheer thy sins be forgiven thee and indeed it is as easie to separate light and warmth from the beams of the Sun as cheeriness and comfort from the voice of pardon Are the hopes and expectation of Heaven and glory comfortable Yes sure nothing is comfortable if this be not Rom. 5. 2. We rejoyce in hope of the glory of God Now Christ brings to the souls of men all the solid grounds and foundations upon which they build their expectations of glory Col. 1. 27. Which is Christ in you the hope of glory Name any thing else that is solid matter of comfort to the souls of men and the grounds thereof will be found in Christ and in none but Christ as might easily be demonstrated by the enumeration of multitudes of particular instances which I cannot now insist upon Secondly Jesus Christ removes fom Believers whatever is uncomfortable therein relieving them against all the matters of their affliction and sorrow As namely First Is sin a burthen and matter of trouble to Believers Christ and none but Christ removes that burthen Rom. 7. 24 25. O wretched man that I am saith sin burthened Paul who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. The satisfaction of his blood Eph. 5. 2. The sanctification of his Spirit John 1. 5 6. His perfect deliverance of his people from the very being of sin at last Eph. 5. 26 27. This relieves at present and removes at last the matter and ground of all their troubles and sorrows for sin Secondly Do the temptations of Satan burthen Believers O yes by reason of temptations they go in trouble and heaviness of spirit Temptation is an enemy under the walls temptation greatly endangers and therefore cannot but greatly afflict the souls of Believers but Christ brings the only matter of relief against temptations The intercession of Christ is a singular relief at present Luke 22. 32. But I have prayed for thee that thy faith fail not and the promises of Christ are a full relief for the future The God of peace shall shortly tread Satan under your feet Rom. 16. 20. Thirdly Is spiritual desertion and the hiding of Gods face matter of affliction and casting down to Believers Yes yes it quails their hearts nothing can comfort them Thou hidest thy face and I was troubled Psal. 30. 7. Outward afflictions do but break the skin this touches the quick they like rain fall only upon the Tiles this soaks into the House but Christ brings to Believers substantial matter of Consolation against the troubles of desertion he himself was deserted of God for a time that they might not be deserted for ever in him also the relieving promises are made to Believers that notwithstanding God may desert them for a time yet the union betwixt him and them shall never be dissolved Heb. 13. 5. Jer. 32. 40. Though he forsake them for a moment in respect of evidenced favour yet he will return again and comfort them Isai. 54. 7. Though Satan tug hard yet he shall never be able to pluck them out of his Fathers hand John 10. 20. Oh what relief is this What consolation is Christ to a deserted Believer Fourthly Are outward afflictions matter of dejection and trouble Alas who finds them not to be so How do our hearts fail and our spirits sink under the many smarting rods of God upon us but our relief and consolation under them all is in Christ Jesus for the rod that afflicts us is in the hand of Christ that loveth us Rev. 3. 19. Whom I love I rebuke and chasten his design in affliction is our profit Heb. 12. 10. That design of his for our good shall certainly be accomplished Rom. 8. 28. and after that no more afflictions for ever Rev. 21. 3 4. God shall wipe away all tears from their eyes So that upon the whole two things are most evident First Nothing can comfort the soul without Christ he is the soul that animates all Comforts they would be but dead things without him Temporal enjoyments riches honours health relations yield not a drop of true Comfort without Christ. Spiritual enjoyments Minister ordinances promises are fountains sealed and springs shut up till Christ open them a man may go comfortless in the midst of them all Secondly No troubles sorrows or afflictions can deject or sink the soul that Christ comforteth 2 Cor. 6. 10. As sorrowful yet always rejoycing A Believer may walk with a heart brim full of comfort amidst all the troubles of this world Christ makes the darkness of trouble to be light round about his people So that the conclusion stands firm and never to be shaken that Christ and Christ only is the Consolation of Believers which was the thing to be proved In the Third place I am to shew you that Believers and 3. none but Believers can have consolation in Christ which will convincingly appear from the consideration of those things which we laid down before as the requisites to all true Spiritual Coonsolation For First No unbeliever hath the materials out of which Spiritual Comfort is made which as I there told you must be some solid spiritual and eternal good as Christ and the Covenant are What do unregenerate men rejoyce in but trifles and meer vanities in a thing of nought Amos 6. 13. See how their mirth is described in Job 21. 12. They
dishonour upon God for the greatest mercy that ever was given by God to the world there is mercy with thee saith the Psalmist that thou maist be feared not that thou maist be the more abused Psal. 130. 4. Nay let me say the Devils never sinned at this rate they cannot abuse the pardoning grace of God because such grace was never offered unto them And certainly if the abuse of the common mercies of God as meat and drink by gluttony and drunkenness be an hainous sin and highly provoking to God then the abuse of the riches of his grace and the precious blood of his Son must be out of measure sinful and the greatest affront we can put upon the God of mercy Inference 5. To Conclude If this be so as ever you expect pardon and Inference 5. mercy from God come to Christ in the way of faith receive and embrace him now in the tenders of the Gospel To drive home this great Exhortation I beseech you as in the bowels of Christ Jesus and by all the regard and value you have for your own souls let these following Considerations sink down into your hearts First That all Christless persons are actually under the condemnation of God John 3. 18. He that believeth not is condemned already and it must needs be so for every soul is concluded under the curse of the Law till Christ make him free John 8. 36. Till we are in Christ we are dead by Law and when we believe unto justification then we pass from death to life A blind mistaken Conscience may possibly acquit you but assure your selves God condemns you Secondly Consider what a terrible thing it is to lye under the condemnation of God the most terrible things in nature cannot shadow forth the misery of such a state Put all sicknesses all poverty all reproaches the torments invented by all Tyrants into one Scale and the condemnation of God into the other and they will be all found lighter than a Feather Condemnation is the sentence of God the great and terrible God 'T is a sentence shutting you up to everlasting wrath 't is a sentence never to be reversed but by the application of Christ in the season thereof O souls you cannot bear the wrath of God you do not understand it if you think it tolerable one drop of it upon your Consciences now is enough to distract you in the midst of all the pleasures and comforts of this world yet all that are out of Christ are sentenced to the fulness of Gods wrath for ever Thirdly There is yet a possibility of escaping the wrath to come a dore of hope opened to the worst of sinners a day of grace is afforded to the Children of men Heb. 3. 15. God declares himself unwilling that any should perish 2 Pet. 3. 9. O what a mercy is this Who that is on this side Heaven or Hell fully understands the worth of it Fourthly This dore of mercy will be shortly shut Luk. 12. 25. God hath many ways to shut it he sometimes shuts it by withdrawing the means of grace and removing the Candlesticks a judgement at this time to be greatly feared Sometimes shuts he it by withdrawing his Spirit and blessing from the means whereby all Ordinances lose their efficacy 1 Cor. 3. 7. But if he shut it not by removing the means of grace from you certain it is it will be shortly shut by your removal from all the means and opportunities by Salvation by death Fifthly When once the dore of mercy is shut you are gone beyond all the possibilities of pardon and salvation for evermore the night is then come in which no man can work John 9. 4. All the golden seasons you now enjoy will be irrecoverably gone out of your reach Sixthly Pardons are now daily granted to others some and they once as far from mercy as you now are are at this day reading their pardons with tears of joy dropping upon them The world is full of the examples and instances of the riches of pardoning grace And whatever is needful for you to do in the way of repentance and faith to obtain your pardon how easily shall it be done if once the day of Gods power come upon you Psal. 110. 3. Oh therefore lift up your cries to Heaven give the Lord no rest take no denial till he open the blind eye break the stony heart open and bow the stubborn will effectually draw thy soul to Christ and deliver thy pardon signed in his blood The Seventeenth SERMON Sermon 17. EPHES. 1. 6. Text. Opening the eighth motive to come to Christ drawn from the second benefit purchased by Christ for Believers To the praise of the glory of his grace wherein he hath made us accepted in the beloved IN our last discourse we opened to you the blessed priviledge of remission of sin from the following verse in this verse lies another glorious priviledge viz. the acceptation that Believers have with God through Jesus Christ both which comprise as the two main branches our justification before God In the words read to omit many things that might be profitably observed from the method and dependance of the Apostles discourse three particulars are observable viz. 1. The Priviledge it self 2. The Meritorous Cause 3. The ultimate end thereof First The priviledge it self which is exceeding rich and 1. sweet in its own nature he hath made us accepted the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ingratiated us or brought us into the grace favour and acceptance of God the Father endeared us to him so that we find grace in his sight Secondly The meritorious cause purchasing and procuring this benefit for us noted in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2. the beloved which words are a periphrasis of Christ who is here emphatically called the Beloved the great favorite of Heaven the delight of Gods soul the prime object of his love 't is he that obtaineth this benefit for Believers he is accepted for his own sake and we for his Thirdly The ultimate end and aim of conferring this benefit upon Believers to the praise of the glory of his grace or 3. to the end that his grace might be made glorious in praises there are riches of grace in this act of God and the work and business of Believers both in this world and in that to come is to search and admire aknowledge and magnifie God for his abundant grace herein Hence the note is DOCT. That Jesus Christ hath purchased and procured special favour Doct. and acceptation with God for all that are in him This point lies plain in Scripture Ephes. 2. 13. But now in Jesus Christ ye who sometimes were afar off are made nigh by the blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nigh a term of endearedness nothing is taken into the very bosom and embraces but what is very dear precious and acceptable and in Rev. 1. 5 6.
fortior one Believer can do much many can do more when Daniel designed to get the knowledge of that secret hinted in the obscure dream of the King which none but the God of Heaven could make known it 's said Dan. 2. 17. Then Daniel went to his House and made the thing known to Hanania Mishael and Azaria his Companions that they would desire mercies of the God of Heaven concerning this secret The benefit of such assistance in prayer by the help of other favourites with God is plainly intimated by Jesus Christ unto us Mat. 18. 19. If two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven God sometimes stands upon a number of voices for the carrying of some publick mercy because he delighteth in the harmony of many praying souls and also loves to oblige and gratifie many in the answer and return of the same prayer I know this usage is grown too formal and complemental among Professors but certainly it is a great advantage to be inward with them who are so with God St. Bernard prescribing rules for effectual prayer closes them up with this wish cum talis fueris memento mei when thy heart is in this frame then remember me Inference 2. If Believers be such favourites in Heaven in what a desperate Inference 2. condition is that Cause and those Persons against whom the generality of Believers are daily engaged in prayers and cries to Heaven Certainly Rome shall feel the dint and force of the many millions of prayers that are gone up to Heaven from the Saints for many generations the cries of the blood of the Martyrs of Jesus joyned with the cries of thousands of Believers will bring down vengeance at last upon the Man of sin 'T is said Rev. 8. 4 5 6. That the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand and immediately it is added vers 5. And the Angel took the Censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings and lightnings and earth-quakes and the seven Angels which had the seven Trumpets prepared themselves to sound The prayer of a single Saint is sometimes followed with wonderful effects Psal. 18. 6 7. In my distress I called upon the Lord and cryed unto my God he heard my voice out of his Temple and my cry came before him even into his ears then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth what then can a thundring legion of such praying souls do It was said of Luther iste vir potuit cum Deo quicquid voluit that man could have of God what he would his enemies felt the weight of his prayers and the Church of God reaped the benefits thereof The Queen of Scots professed she was more afraid of the Prayers of Mr. Knox than of an army of ten thousand men these were mighty wrestlers with God howsoever contemned and vilified among their enemies There Jacobus Lanigius the Sorbone Doctor who wrote the lives of Luther Knox and Calvin speaks as if the Devil had hired his pen to abuse those precious servants of Christ. will a time come when God will hear the prayers of his people who are continually crying in his ears How long Lord how long Inference 3. Let no Believer be dejected at the contempts and slightings of Inference 3. men so long as they stand in the grace and favour of God it is the lot of the best men to have the worst usage in this world those of whom the world was not worthy are not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e the sweepings of the house the filth wiped off any thing Erasmus the dirt that sticks to the Shoos Valla the dung of the Belly as the Syriack translates The condemned man that was tumbled from a steep Rock into the Sea as a sacrifice to Neptune was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budeus Sit pro nobis 〈◊〉 worthy to live in the world Heb. 11. 38. Paul and his Companions were men of choice and excellent spirits yet saith he 1 Cor 4. 13. Being defamed we intreat we are made as the filth of the world and are the off-scouring of all things unto this day they are words signifying the basest contemptiblest and most abhorred things among men How is Heaven and Earth divided in their Judgements and estimations of the Saints those whom men call filth and dirt God calls a peculiar Treasure a Crown of Glory a Royal Diadem But trouble not thy self Believer for the unjust censures of the blind world they speak evil of the things they know not he that is spiritual judgeth all things yet he himself is judged of no man 1 Cor. 2. 14. You can discern the earthliness and baseness of their spirits they want a faculty to discern the excellency and choiceness of your spirits He that carries a dark Lanthorn in the night can discern him that comes against him and yet is not discerned by him a Courtier regards not a slight in the Country so long as he hath the ear and favour of his Prince Inference 4. Never let Believers fear the want of any good thing necessary Inference 4. for them in this world the favour of God is the fountain of all blessings provisions protections even of all that you need He hath promised that he will withhold no good thing from them that walk uprightly Psal. 84. 11. He that is bountiful to his enemies will not withhold what is good from his friends The favour of God will not only supply your needs but protect your persons Psal. 5. 12. Thou wilt bless the righteous with favour wilt thou compass him as with a shield Inference 5. Hence also it follows that the sins of Believers are very piercing Inference 5. things to the heart of God The unkindness of those whom he hath received into his very bosom upon whom he hath set his special favour and delight who are more obliged to him than all the people of the earth beside O this wounds the very heart of God What a melting expostulation was that which the Lord used with David 2 Sam. 12. 7 8. I anointed thee King over all Israel and I delivered thee out of the hand of Saul and I gave thee thy masters house and thy masters wives into thy bosom and gave thee the house of Israel and Juda and if that had been too little I would moreover have given unto thee such and such things wherefore hast thou despised the Commandment of the Lord But Reader if thou be a reconciled person a favourite with God and hast grieved him by any eminent transgression how should it melt thy heart to hear the Lord thus expostulating with thee I delivered thee out of
The freedom of Believers is a comfortable freedom the Apostle comforts Christians of the lowest rank poor servants with this consideration 1 Cor. 7. 22. He that is called in the Lord being a servant is the Lords freeman q. d. Let not the meanness of your outward condition which is a state of subjection and dependance a state of poverty and contempt at all trouble you you are the Lords freemen of precious account in his eyes O 't is a comfortable liberty Sixthly and Lastly 'T is a perpetual and final freedom they that are once freed by Christ have their manumissions and final discharge from that state of bondage they were in before Sin shall never have dominion over them any more it may tempt them and trouble them but shall never more rule and govern them Acts 26. 18. And thus you see what a glorious liberty the liberty of Believers is The improvement whereof will be in the following Inferences Inference 1. How rational is the joy of Christians above the joy of all Inference 1. others in the world shall not the captive rejoycé in his recovered liberty The very Birds of the air as one observes had rather be at liberty in the woods though lean and hungry than in a golden Cage with the richest fare every creature naturally prises it none more than Believers who have felt the burthen and bondage of corruption who in the days of their first illumination and conviction have poured out many groans and tears for this mercy What was said of the captive people of God in Babylon excellently shadows forth the state of Gods people under spiritual bondage with the way and manner of their deliverance from it Zech. 9. 11. By the blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water Believers are delivered by the blood of Christ out of a worse pit than that of Babylon and look as the Tribes in their return from thence were overwhelmed with joy and astonishment Psal. 126. 1 2. When the Lord turned again the captivity of Sion we were like them that dream then was our mouth filled with laughter and our tongue with singing they were overwhelmed with the sense of the mercy so should it be with the people of God 'T is said Luke 15. 24. when the Prodigal Son there made the embleme of a returning converting sinner was returned again to his Fathers house that there was heard musick and dancing mirth and feasting in that house The Angels in Heaven rejoice when a soul is recovered out of the power of Satan and shall not the recovered soul immediately concerned in the mercy greatly rejoyce Yea let them rejoyce in the Lord and let no earthly trouble or affliction ever have power to interrupt their joy for a moment after such a deliverance as this Inference 2. How unreasonable and wholly inexcusable is the sin of Apostasie from Jesus Christ What is it but for a delivered captive Inference 2. to put his feet again into the shackles his hands into the manacles his neck into the iron yoke from which he hath been delivered 'T is said Mat. 12. 44 45. When the unclean spirit is gone out of a man he walketh through dry places seeking rest and findeth none then he saith I will return into mine house from whence I came out and when he is come he findeth it empty swept and garnished then goeth he and taketh with him seven other Spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first Even as a Prisoner that hath escaped and is again recovered is loaded with double irons Let the people of God be content to run any hazzard endure any difficulties in the way of Religion rather than return again into their former bondage to sin and Satan O Christian if ever God gave thee a sight and a sense of the misery and danger of thy natural state if ever thou hast felt the pangs and throes of a labouring and distressed Conscience and after all this tasted the unspeakable sweetness of the peace and rest that is in Christ thou wilt rather choose to dye ten thousand deaths than to forsake Christ and go back again into that sad condition Inference 3. How suitable and well-becoming is a free spirit in Believers to Inference 3. their state of liberty and freedom Christ hath made your condition free O let the temper and frame of your hearts be free also do all that you do for God with a spirit of freedom not by constraint but willingly Methinks Christians the new nature that is in you should stand for a command and be instead of all arguments that use to work upon the hopes and fears of other men See how all creatures work according to the principle of their natures you need not command a Mother to draw forth her breasts to a sucking Child nature it self teaches and prompts to that you need not bid the Sea ebb or flow at the stated hours O Christian why should thy heart need any other argument than its own spiritual inclination to keep it s stated times and seasons of communion with God Let none of Gods commandments be grievous to you let not thine heart need dragging and forcing to its own benefit and advantage Whatever you do for God do it cheerfully and whatever you suffer for God suffer it cheerfully it was a brave spirit which acted holy Paul I am ready saith he not only to be bound but also to dye at Jerusalem for the name of the Lord Jesus Acts 21. 13. Inference 4. Let no man wonder at the enmity and opposition of Satan to the Inference 4. preaching of the Gospel For by the Gospel it is that souls are recovered out of his power Acts 26. 18. 't is the express work of Ministers to turn men from darkness to light and from the power of Satan unto God Satan as one faith is a great and jealous Prince he will never endure to have liberty proclaimed by the Ministers of Christ within his dominions and indeed what is it less when the Gospel is preached in power but as it were by beat of Drum and sound of Trumpet to proclaim liberty liberty spiritual sweet and everlasting liberty to every soul that is made sensible of the bondage of corruption and cruel servitude of Satan and will now come over to Jesus Christ and oh what numbers and multitudes of prisoners have broken loose from Satan at one proclamation of Christs Acts 2. 41. but Satan owes the servants of Christ a spite for this and will be sure to pay them if ever they come within his reach persecution is the Genius of the Gospel and follows it as the shadow doth the body Inference 5. How careful should Christians be to maintain their spiritual liberty Inference 5. in all and every point thereof Stand fast saith Paul in the liberty wherewith
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
from all other teachings 3d Use of Exhortation The last use I shall make of this point shall be a word of exhortation both to them that never were yet effectually Use 3. taught of God and to them also that have heard his voice and are come to Christ. First To those that never yet heard the voice of God speaking to their hearts and truly this is the general case of most men and women in the professing world they have heard the sound of the Gospel but it hath been a confused empty and ineffectual sound in their ears we have heard the voice of man but have never yet heard the voice of God the gifts and abilities of Preachers have in a notional and meer humane way improved their understandings and sometimes slightly touched their affections all this is but the effect of man upon man O that you would look for something which is beyond all this satisfie not your selves with what is meerly natural and humane in ordinances come to the word with higher ends and more spiritual designs than to get some notions of truth which you had not before or to judge the gifts and abilities of the speaker if God speak not to your hearts all the Ordinances in the world can do you no good 1 Cor. 3. 7. O remember what a solemn and awful thing it is to come to those Ordinances and attend upon that Ministration in and by which the eternal decrees of Heaven are to be executed upon your souls which must be to you the savour of life unto life or of death unto death wrastle with God by prayer for a blessing upon the Ordinances Say Lord speak thy self to my heart let me hear thy voice and feel thy power in this Prayer or in this Sermon others have heard thy voice cause me to hear it it had been much better for me if I had never heard the voice of Preachers except I hear thy voice in them Secondly Let all those that have heard the voice of God and are come to Christ in the vertue of his teachings admire the wonderful condescension of God to them O that God should speak to thy soul and be silent to others there be many thousands living at this day under Ordinances to whom the Lord hath not given an ear to hear or an heart to obey Deut. 29. 4. To you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Mat. 13. 11. and I beseech you walk as men and women that have been taught of God When Satan and your corruptions tempt you to sin and to walk in the wayes of the carnal and careless world remember then that Scripture Eph. 4. 20 21. But ye have not so learned Christ if so be that you have heard him and have been taught by him as the truth is in Jesus To conclude see that you be exceeding humble and lowly in Spirit humility qualifies you for divine teachings Psal. 25. 9. The humble he will teach and the more ye are taught of God the more humble you will still be And thus you see that no man can come to Christ without the application of the Law and the teachings of the Father which being considered may be very useful to convince us which indeed is the design of it that among the multitudes of men and women living under the Ordinances of God and the general profession of Religion there are but few very few to be found who have effectually received the Lord Jesus Christ by saving faith And now Reader I suppose by this time thou art desirous to know by what signs and evidences thy union with Christ by faith may be cleared up and made evident to thee and how that great question whether thou hast yet effectually applied Christ to thy soul or no may be clearly decided which brings me to the third general Use of the whole viz. The Examination of our Interest in Christ. By 1. The donation of the Spirit from 1 Joh. 3. 24. 2. The new Creation from 2 Cor. 5. 17. 3. The mortification of sin from Gal. 5. 24. 4. The imitation of Christ from 1 Joh. 2. 6. Of each of these Trials of our interest in Christ I shall speak in their order and first of the donation of the Spirit The Twenty fourth SERMON Sermon 24. 1 JOHN 3. 24. Text. And hereby we know that be abideth in us Of the manner and importance of the Spirits indwelling by the Spirit which he hath given us THe Apostle in this Chapter is engaged in a very trying Discourse his scope is to discriminate the spirits and states of sincere Believers from meerly nominal and pretended Christians which he attempts not to do by any thing that is external but by the internal effects and operations of the Spirit of God upon their hearts His enquiry is not into those things which men profess or about the duties which they perform but about the frames and tempers of their hearts and the principles by which they are acted in religion According to this Test he puts Believers upon the search and study of their own hearts calls them to reflect upon the effects and operations of the Spirit of God wrought within their own souls assuring them that those gracious effects and fruits of the Spirit in their hearts will be a solid evidence unto them of their union with Jesus Christ amounting to much more than a general conjectural ground of hope under which it is possible there may subesse falsum lurk a dangerous and fatal mistake but the gracious effects of the Spirit of God within them are a foundation upon which they may build the certainty and assurance of their union with Christ hereby we know that he abideth in us by the spirit which he hath given us In which words we have three things to consider viz. 1. The thing to be tried our Union with Christ. 2. The trial of it by the giving of his Spirit to us 3. The certainty of the trial this way hereby we know First The thing to be tried which indeed is the greatest 1. and weightiest matter that can be brought to tryal in this world or in that to come namely our union with Christ expressed here by his abiding in us a phrase clearly expressing the difference betwixt those that by profession and common estimation pass for Christians among men though they have no other union with Christ but by an external adhesion to him in the outside duties of Religion and those whose union with Christ is real vital and permanent by the indwelling of the Spirit of Christ in their souls Joh. 15. 5 6. opens the force and importance of this phrase I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit if a man abide not in me he is cast forth as a branch and is withered the thing then to be tried is whether
stranger to regeneration all the while John 3. 10. Secondly That many strong convictions and troubles for 2. sin may be found where the new creature is never formed Conviction indeed is an antecedent unto and preparative for the new creature as the blossomes of the tree are to the fruit that follows them but as fruit doth not always follow where those blossoms and flowers appear so neither doth the new creature follow all convictions and troubles for sin Conviction is a common work of the Spirit both upon the elect and reprobates but the new creature is formed only in Gods elect Convictions may be blasted and vanish away and the man that was under troubles for sin may return again with the dog to his vomit and the sow that was washed to her wallowing in the mire 2 Pet. 2. 22. but the new creature never perishes nor can consist with such a return unto sin Thirdly That excellent gifts and abilities fitting men for service in the Church of God may be where the new creature 3. is not for these are promiscuously despensed by the Spirit both to the regenerate and ungenerate Mat. 7. 22. Many will say unto me in that day Lord Lord have we not prophesied in thy name Gifts are attainable by study prayer and preaching are reduced to an art but regeneration is wholly supernatural Sin in dominion is consistent with excellent gifts but wholly incompatible with the new creature In a word these things are so different in nature from the new creature that they oft times prove the greatest barrs and obstacles in the world to the regenerating work of the spirit Let no man therefore trust to things whereby multitudes deceive and destroy their own souls Reader it may cost thee many an aking head to obtain gifts but thou wilt finde an aking heart for sin if ever God make thee a new creature Fourthly Be convinced that multitudes of religious duties may be performed by men in whom the new creature was never formed Though all new creatures perform the duties of religion yet all that perform the duties of religion are not new creatures regeneration is not the only root from which the duties of religion spring Isa. 58. 2. Yet they seek me dayly and delight to know my ways as a nation that did righteousness and forsook not the ordinance of their God they ask of me the ordinances of justice they take delight in approaching to God These are but weak and slippery foundations for men to build their confidence and hopes upon 3d. Use for Examination Next therefore let me perswade every man to try the state of his own heart in this matter and closely consider and weigh Use 3. this great question Am I really and indeed a new creature or am I an old creature still in the new creatures dress and habit Some light may be given for the discovery hereof from the considerations of The 1. Antecedents of the new Creation 2. Concomitants 3. Consequents First weigh and consider well the Antecedents of the new creature have those things past upon your souls which ordinarily make way for the new creature in whomsoever the Lord forms it First hath the Lord opened the eyes of your understanding in the knowledge of sin and of Christ hath he shewed you both your disease and remedy by a new light shining from heaven into your souls Thus the Lord doth whereever he forms the new creature Acts 26. 18. Secondly hath he brought home the word with mighty power and efficacy upon your hearts to convince and humble them this is the method in which the new creature is produced Rom. 7. 9. 1 Thes. 1. 5. Thirdly have these convictions overturned your vain confidences and brought you to a great pinch and inward distress of soul making you to cry what shall we doe to be saved These are the ways of the spirit in the formation of the new creature Acts 16. 29. Acts 2. 37. If no such antecedent works of the spirit have passed upon your hearts you have no ground for your confidence that the new creature is formed in you Secondly Consider the concomitant frames and workings of spirit which ordinarily attend the production of the new creature and judge impartially betwixt God and your own souls whether they have been the very frames and workings of your hearts First have your vain spirits been composed to the greatest seriousness and most solemn consideration of things eternal as the hearts of all those are whom God regenerates When the Lord is about this great work upon the soul of man whatever vanity levity and sinful jollity was there before it is banished from the heart at this time for now heaven and hell life and death are before a mans eyes and these are the most awful and solemn things that ever our thoughts conversed with in this world now a man of the most airy and pleasant constitution when brought to the sight and sense of those things saith of laughter it is mad and of mirth what doth it Eccles. 2. 2. Secondly A lowly meek and humble frame of heart accompanies the new Creation the soul is weary and heavy laden Matth. 11. 28. convictions of sin have plucked down the pride and loftiness of the spirit of man emptied him of his vain conceits those that were of lofty proud and blustring humours before are meekened and brought down to the very dust now it is with them to speak allusively as it was with Jerusalem that lofty City Isa. 29. 1. 4. Wo to Ariel to Ariel the City where David dwelt thou shalt be brought down and shalt speak out of the ground and thy speech shall be low out of the dust Ariel signifies the Lyon of God so Jerusalem in her prosperity was other Cities trembled at her voice but when God brought her down by humbling Judgements then she whispered out of the dust so it is in this case Thirdly Alonging thirsting frame of spirit accompanies the new creation the desires of the soul are ardent after Christ never did the hireling long for the shadow as the weary soul doth for Christ and rest in him if no such frames have accompanied that which you take for your new birth you have the greatest reason in the world to suspect your selves under a cheat Thirdly Weigh well the effects and consequents of the new creature and consider whether such fruits as these are found in your hearts and lives First Whereever the new creature is formed there a mans course and conversation is changed Eph. 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind the new creature cannot but blush and be ashamed of the old Creatures conversation Rom. 6. 21. Secondly The new Creature continually opposes and conflicts with the motions of sin in the heart Gal. 5. 17. The spirit lusteth against the flesh grace can no more
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
p. 76 10. 3. p. 79 10. 4. p. 82 83 Galatians Gal. 2. 20. p. 169 3. 23. p. 148 4. 4 5. p. 341 4. 6 7. p. 409 5. 17. p. 112 5. 6. p. 152 5. 17. p. 452 5. 24. p. 456 6. 1. p. 187 6. 22 23. p. 441 Ephesians Eph. 1. 22 23. p. 35 1. 10. p. 36 1. 19 20. p. 72 1. 7. p. 298 1. 6. p. 309 1. 18. p. 568 2. 10. p. 76 2. 1. p. 90 91 2. 10. p. 100 2. 13. p. 310 2. 12. p. 337 2. 12. p. 350 2. 1 2 3. p. 433 3. 17. p. 127 3. 8. p. 173 4. 15 16. p. 27 4. 7. p. 235 5. 31 32. p. 166 5. 14. p. 527 6. 32. p. 27 Philippian Phil. 1. 29. p. 79 1. 29. p. 282 2. 15. p. 503 3. 8. p. 81 3. 12. p. 91 3. 9. p. 168 3. 12. p. 500 4. 19. p. 176 Colossians Col. 1. 2 4. p. 29 1. 27. p. 136 1. 19. p. 250 1. 17. p. 251 1. 22. p. 310 2. 13. p. 95 2. 6. p. 158 3. 11. p. 172 3. 3. p. 434 2. 14. p. 326 1 Thessalonians 1 Thess. 1. 5 6. p. 7 5. 23. p. 98 2 Thessalonians 2 Thess. 1. 10. p. 282 1 Timothy 1 Tim. 1. 16. p. 190 1. 15. p. 193 5. 6. p. 108 2 Timothy 2 Tim. 2. 19. p. 499 Titus Tit. 2. 10. p. 284 3. 8. p. 16 Hebrews Heb. 2. 14. p. 327 3. 14. p. 28 3. 14. p. 344 4. 3. p. 205 5. 14. p. 111 5. 2. p. 223 5. 4. p. 504 7. 25. p. 196 7. 25. p. 253 10. 14. p. 29 10. 27. p. 187 11. 6. p. 194 11. 26. p. 281 12. 24. p. 257 12. 8. p. 326 James Jam. 1. 18. p. 431 4. 12. p. 279 1 Peter 1 Pet. 1. 2. p. 8 1. 2. p. 409 1. 5. p. 474 2. 4. p. 12 2. 2. p. 112 3. 18. p. 335 4. 4. p. 86 4. 4. p. 433 2 Peter 2 Pet. 1. 4. p. 96 1. 4. p. 481 1 John 1 Joh. 2. 27. p. 139 2. 27. p. 377 2. 6. p. 495 2. 6. p. 515 3. 7. p. 13 3. 9. p. 99 3. 8. p. 103 3. 7. p. 130 3. 24. p. 403 5. 11. p. 99 5. 9. p. 118 Jude Jude v. 6. p. 52 v. 21. p. 155 v. 6. p. 155 v. 12. p. 536 Revelation 2. 7. p. 11 3. 2. p. 438 5. 6. p. 257 21. 9. p. 255 Reader NOtwithstanding the extraordinary care of the Printer and Corrector some faults have escaped the Press which a little care of thine may easily rectifie in this manner CORRIGENDA PAge 12. line 4. add be before registred p. 27. l. 8. read though p. 31. l. 9. for it r. him p. 36. l. 20. add by nature p. 47. l. 31. for when r. whence p. 38. l. 22. dele And p. 71. l. 22. dele either and l. 23. for or r. this p. 74. l. 7. for of r. or p. 81. l. penult is is transposed p. 88. l. 3. for contain r. continue p. 117. l. 22. dele of and put it after actings p. 167. l. ult add to justifie us after as Christ hath p. 244. l. 26. for seems r. sees p. 158. l. 27. for of r. by p. 300. l. 9. for essentially r. especially p. 307. l. 38. for by r. of salvation p. 422. l. 2. dele not p. 323. l. 28. for are r. is p. 454. l. 9. for creature r. nature p. 475. l. 6. dele The earthliness of p. 487. l. 4. for our r. one p. 519. l. 19. for weaken r. meeken p. 507. l. 28. for as r. was p. 536. l. 12. for spiritual r. specifical p. 541. l. 23. for or r. and p. 549. l. penult for your r. you p. 558. l. 27. for us r. him Υποτυπωσις TOTIUS OPERIS Redemption hath 2 Parts viz. meritorious Impetration opened Part 1. and effectual Application opened in this 2d Part wherein it is considered and improved 1. Doctrinally both in its 1. General nature opened Sermon 1. 2. Special nature consisting in our 1. Union with Christ Serm. 2. including four things in it viz. 1. The Gospel offer Serm. 3 2. The Spirits drawing Serm. 4 3. Infusion of Life Serm. 5 4. Actual Faith Serm. 6 7 2. Communion with Christ in graces and Priviledges Serm. 8 2. Practically in 4. Uses 1. Exhortation to come to Christ Serm. 9. enforced by motives drawn from his 1. Encouraging Titles which are six 1. Title Serm. 10 2. Title Serm. 11 3. Title Serm. 12 4. Title Serm. 13 5. Title Serm. 14 6. Title Serm. 15 2. Excellent priviledges which are four 1. Priviledge Serm. 16 2. Priviledge Serm. 17 3. Priviledge Serm. 18 4. Priviledge Serm. 19 2. Conviction proving that none can ordinarily come to Christ without 1. The application of the Law Serm. 20 21 2. The teachings of the Father Serm. 22 23 3. Examination of our interest in Christ by four Trials viz. 1. The donation of the spirit Serm. 24 2. The new Creation Serm. 25 26 3. The mortification of sin Serm. 27 28 4. The imitation of Christ. Serm. 29 30 4. Lamentation representing the misery of Christless persons as they lie under and are exposed to 1. The Death of sin Serm. 31 2. The curse of the Law Serm. 32 3. Greater guilt and damnation Serm. 33 4. And in order thereunto they are blinded by the God of this world which forerunner of Damnation is opened and applied in Serm. 34 35. The First SERMON Serm. 1. 1 COR. 1. 30. Opening the general nature of Effectual Application But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness sanctification and redemption HE that enquires what is the just value and worth of Christ asks a question which puts all the men on earth and Angels in heaven to an everlasting non-plus The highest attainment of our knowledge in this life is to know that himself and his love do pass knowledge Eph. 3. 91. But how excellent soever Christ is in himself what treasures of righteousness soever lye in his blood and whatever joy peace and ravishing comforts spring up to men out of his incarnation humiliation and exaltation they all give down their distinct benefits and comforts to them in the way of Effectual application For never was any wound heaâ—…ed by a prepared but unapplied plaister Never any body warmed by the most costly garment made but not put on Never any heart refreshed and comforted by the richest Cordial compounded but not received nor from the 〈◊〉 of the world was it ever known that a poor deceived condemned polluted miserable sinner was actually delivered out of that woful state until of God Christ was made unto him wisdom and righteousness sanctification and redemption For look * Parisiensis de causis cur deus homo cap. 9. Quemadmâ—…dum non transit Adae damnatio nisi per generationem in carnaliter ex â—…o generatos Sic non transit Christi gratia peccatorum remissio nisi perregenerationem ad
is one of the Articles or Conditions of our peace with God Isai. 55. 7. Let the wicked forsake his ways and the unrighteous man his thoughts and let him turn to the Lord and he will have mercy on him and to our God and he will abundantly pardon But it 's manifest in many of us that we are no enemies to sin we secretly indulge it what bad names soever we call it by we will commit ten sins to cover one we cannot endure the most serious faithful seasonable private tender and necessary reproofs of Sin but our hearts swell and rise at it sure we are not reconciled to God whilest we embrace sin his enemy in our bofoms 5. Evidence We love not the Children of God nor are reconciled to them that bear his Image and how then can we be reconciled 5. Evid to God 1 Joh. 5. 1. He that loveth him that begat loveth them also that are begotten what at peace with the father and at War with the children It cannot be do not some that hope they have made their peace with God hate revile and persecute the Children of God Surely in that day we are reconciled to the Lord we are reconciled to all his people we shall then love a Christian as a Christan and by this we know we are passed from death to life 6. Evidence Lastly How can any man think himself to be reconciled to God who never closed heartily with Jesus Christ by 6. Evid faith who is the only dayes-man and peace-maker the alone mediator of reconciliation betwixt God and man This is a sure truth that all whom God accepts into favour are made accepted in the beloved Eph. 1. 6. If any man will make peace with God he must take hold of his strength accept and close with Christ who is the power of God or he can never make peace Isai. 27. He must be made nigh by the blood of Christ Eph. 2. 13. But alas both Christ and faith are strangers to many souls who yet perswade themselves to be at peace with God O fatal mistake 3. Use of Exhortation Lastly This point deserves a close vigorous application 3. Use. in a threefold exhortation First To Christs Ambassadors who treat with Souls in order to their reconciliation with God Secondly To those that are yet in their enmity and unreconciled state Thirdly to those that have embraced the terms of peace and submitted to the Gospel overtures First To the Ambassadors of reconciliation God hath put a 1. great deal of honour upon you in this high and noble imployment great is the dignity of your office to some you are the savour of death unto death and to others the savour of life unto life and who is sufficient for these things 2 Cor. 2. 16. But yet the Duty is no less than the dignity O what manner of men should we be for judgement seriousness affections patience and exemplary holiness to whom the management of so great a Concern betwixt God and man is committed First for Judgment and prudence how necessary is it in so weighty and difficult a business as this He had need be a man of wisdom that is to inform the ignorant of the nature and necessity of this great work and win over their hearts to consent to the Articles of peace propounded in the Gospel that hath so many subtil temptations to answer and so many intricate cases of conscience to resolve There are many strong holds of Satan to be battered and many stout and obstinate resistances made by the hearts of sinners which must be overcome and he had need be no Novice in religion to whom so difficult a province is committed Secondly Let us be Serious in our work as well as judicious Remember O ye Ambassadors of Christ you bring a message from the God of heaven of everlasting consequence to the souls of men The eternal decrees are executed upon them in your Ministry to some you are the savour of life unto life and to some the savour of death unto death 2 Cor. 2. 16. Heaven and hell are matters of most awful and solemn Consideration O what an account have we also shortly to give unto him that sent us These are matters of such deep Concernment as should swallow up our very spirits the least they can do is to compose our hearts unto seriousness in the management of them Thirdly Be filled with tender affections toward the souls Vide Bowles pastor Evang. p. 136. of men with whom you treat for reconciliation you had need be men of bowels as well as men of brains you see a multitude of poor souls upon the brink of eternal misery and they know it not but promise themselves peace and fill themselves with vain hopes of heaven and is there a more moving melting spectacle in the world than this O think with what bowels of Commiseration Moses and Paul were filled when the one desired rather to be blotted out of Gods Book and the other to be accursed from Christ than that Israel should not be saved Exod. 32. 33. and Rom. 9. 3. Think how the Bowels of Christ yearned over Jerusalem Matth. 23. 37. and over the multitude Matth. 9. 36. Let the same mind be in you which also was in Christ Jesus Fourthly Be patient and long-suffering towards sinners such is the value of one soul that it 's worth waiting all our days to save it at last the servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing them that oppose themselves if God peradventure will give them repentance 2 Tim. 2. 24 25. The Lord waits with patience upon sinners and well may you Consider your selves how long was God treating with you ere you were won to him Be not discouraged if success presently answer not expectation Fifthly and Lastly be sure to back your Exhortations with drawing examples else you may preach out your last breath before you gain one soul to God The Devil and the Carnal hearts of your hearers will put hinderances enough in the way of your labours don't you put the greatest of all your selves O study not only to preach exactly but to live exactly let the misplacing of one action in your lives trouble you more than the misplacing of words in your discourses this is the way to succeed in your Embassy and give up your account with joy Secondly The exhortation speaks to all those that are 2. yet in a state of enmity and unreconciled to God unto this day O that may words might prevail and that you would now be intreated to be reconciled to God! The Ambassadors of peace are yet with you the treaty is not yet ended the Master of the house is not yet risen up nor the door of mercy and hope finally shut hitherto God hath waited to be gracious O that the long-suffering of God might be your salvation a day is hasting when God will treat
with you no more when a gulph shall be fixed betwixt him and you for ever Luk. 13. 25. O what will you do when the season of mercy and all hopes of mercy shall end together When God shall become inaccessible inexorable and unreconcilable to you for evermore O what wilt thou do when thou shalt find thy self shut up under eternal wrath when thou shalt feel that misery thou art now warned of is this the place where I must be are these the torments I must endure what for ever Yea for ever will not God be satisfied with the sufferings of a thousand years No nor of Millions of years Ah sinners did you but clearly see the present and future misery of unreconciled ones and what that wrath of the great and terrible God is which is coming as fast as the wings of time can bring it upon you it would certainly drive you to Christ or drive you out of your wits O 't is a dreadful thing to have God for your eternal enemy to have the great and terrible God setting on work his infinite power to avenge the abuse of his grace and mercy Believe it friends it 's a fearful thing to fall into the hands of the living God knowing the terrors of the Lord we perswade men an eternal weight hangs upon an inch of time O that you did know the time of your visitation That you would not dare to adventure and run the hazard of one day more in an unreconciled state Thirdly and Lastly This point speaks to those who 3. have believed our report who have taken hold of Gods strength and made peace with him who had not obtained mercy but now have obtained mercy who once were afar off but now are made nigh by the blood of Christ with you I would leave a few words of exhortation and I have done First Admire and stand amaz'd at this mercy I will praise thee O Lord saith the Church Isai. 12. 1. though thou wast angry with me thine anger is turned away and thou comfortest me O how overwhelming a mercy is here before you God is at peace at peace with you that were enemies in your minds by wicked works Colos. 1. 21. at peace with you and at enmity with Millions as good by nature as you at peace with you that sought it not at peace for ever no dissolving this friendship for evermore O let this Consideration thaw your hearts before the Lord and make you cry What am I Lord that mercy should take in me and shut out fallen Angels and millions of men and women as capable of mercy as my self O the riches O the depths of the mercy and goodness of God! Secondly Beware of New breaches with God God will speak peace to his people and to his Saints but let not them return any more to folly Psal. 85. 8. What if this state of friendship can never be dissolved yet it is a dreadful thing to have it clouded you may lose the sense of peace and with it all the joy of your hearts and comforts of your lives in this world Thirdly Labour to reconcile others to God Especially those that are endeared to you by the bonds of Natural relation When Paul was reconciled to God himself his heart was full of heaviness for others that were not reconciled for his brethren and kinsinen according to the flesh Rom. 9. 2 3. When Abraham was become Gods friend himself then O that Ishmael might live before thee Gen. 17. 18. Fourthly and Lastly let your reconciliation with God relieve you under all burdens of affliction you shall meet with in your way to heaven let them that are at enmity with God droop under Crosses and afflictions but don't you do so Tranquillus deus tranquillat omnia Rom. 5. 1 2 3. Let the peace of God keep your hearts and minds As nothing can comfort a man that must to Hell at last so nothing should deject a man that shall through many troubles win heaven at last The Fourth SERMON Serm. 4. Joh. 6. 44. Explaining the work of the Spirit as the internal most effectual means of the Application of Christ. No man can come unto me except the Father which hath sent me draw him OUR last discourse informed you of the usefulness influence of the preaching of the Gospel in order to the Application of Christ to the souls of men there must be in Gods Ordinary way the external ministerial offer of Christ before men can have Union with him But yet all the preaching in the world can never effect this Union with Christ in it self and in its own vertue except a supernatural and mighty power go forth with it for that end and purpose Let Boanerges and Barnabas try their strength let the Angels of heaven be the preachers till God draw the soul cannot come to Christ. No saving benefit is to be had by Christ without Union with his person no Union with his person without faith no faith ordinarily wrought without the preaching of the Gospel by Christs Ambassadors their preaching hath no saving efficacy without Gods drawings as will evidently appear by considering these words and the occasion of them The occasion of these words is found as Learned Cameron well observes in the 42. verse And they said Is not this Jesus Cameronis Myrothes p. 139. the son of Joseph whose Father and Mother we know Christ had been pressing upon them in his ministry the great and necessary duty of faith but notwithstanding the Authority of the preacher the holiness of his life the miracles by which he confirmed his doctrine they still objected against him is not this the Carpenters Son from whence Christ takes the occasion of these words No man can come unto me except my Father which hath sent me draw him q. d. In vain is the Authority of my person urged in vain are all the miracles wrought in your sight to confirm the doctrine preached to you till that secret almighty power of the Spirit be put forth upon your hearts you will not you cannot come unto me The words are a Negative proposition In which the Author and powerful manner of divine operation in working faith are contained there must be drawing before believing and that drawing must be the drawing of God every word hath its weight we will consider them in the order they lye in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man not one let his Natural qualifications be what they will let his external advantages in respect of means and helps be never so great it is not in the power of any man all persons in all ages need the same power of God one as well as another every man is alike dead impotent and averse to faith in his Natural Capacity No man or not one among all the sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can or is able he speaks of impotency to special and saving actions such as believing in Christ is no act
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
assenting act of faith in the very foundation and hence I doubt I do not believe There may be and often is a true and sincere assent found in the soul that is assaulted with violent atheistical suggestions Sol. from Satan and thereupon questions the truth of it and this is a very clear evidence of the reality of our assent that whatever doubts or contrary suggestions there be yet we dare not in our practice contradict or slight those truths or duties which we are tempted to disbelieve Ex. gr we are assaulted with atheistical thoughts and tempted to slight and cast off all fears of sin and practice of religious duties yet when it comes to the point of practice we dare not commit a known sin the awe of God is upon us we dare not omit a known duty the tye of conscience is found strong enough to hold us close to it in this case 't is plain we do really assent when we think we do not A man thinks he doth not love his child yet carefully provides for him in health and is full of grief and fears about him in sickness why now so long as I see all fath rly duties performed and affections to his childs welfare manifested let him say what he will as to the want of love to him whilest I see this he must excuse me if I do not believe him when he saith he hath no love for him Just so is it in this case A man saith I do not assent to the being necessity or excellency of Jesus Christ yet in the mean time his soul is fill'd with cares and fears about securing his interest in him he is found panting and thirsting for him with vehement desires there 's nothing in all the world would give him such joy as to be well assured of an interest in him while it is thus with any man let him say or think what he will of his assent it 's manifest by this he doth truly and heartily assent and there can be no better proof of it than these real effects produc'd by it Secondly But if these and other objections were never so fully answer'd for the clearing of the assumption yet it often falls out that believers are afraid to draw the conclusion and that fear arises partly from First The weighty importance of the matter Secondly The sense of the deceitfulness of their own hearts First The conclusion is of infinite importance to them it is the everlasting happiness of their souls than which nothing is or can be of greater weight upon their spirits things in which we are most deeply concerned are not lightly and hastily received by us it seems so great and so good that we are still apt if there be any room for it to suspect the truth and certainty thereof as never being sure enough Thus when the women that were the first messengers and witnesses of Christs resurrection Luke 24. 10 11. came and told the disciples those wonderful and comfortable tydings it 's said that their words seemed to them as idle tales and they believed them not they thought it was too good to be true too great to be hastily received so is it in this case Secondly The sense they have of the deceitfulness of their own hearts and the dayly workings of hypocrisie there makes them afraid to conclude in so great a point as this is They know that very many dayly cozen and cheat themselves in this matter they know also that their own hearts are full of falseness and deceit they find them so in their daily observations of them and what if they should prove so in this why then they are lost for ever they also know there is not the like danger in their fears and jealousies that would be in their vain confidences and presumptions by the one they are only deprived of their present comfort but by the other they would be ruined for ever and therefore choose rather to dwell with their own fears though they be uncomfortable companions than run the danger of so great a mistake which would be infinitely more fatal And this being the common case of most Christians it follows that there must be many more believers in the world than do think or dare conclude themselves to be such Infer 4. If the right receiving of Jesus Christ be true saving and justifying faith then those that have the least and lowest degree and measure Infer 4. of saving faith have cause for ever to admire the bounty and riches of the grace of God to them therein If you have received never so little of his bounty by the hand of providence in the good things of this life yet if he have given you any measure of true saving faith he hath dealt bountifully indeed with you this mercy alone is enough to ballance all other wants and inconveniencies of this life Poor in the world rich in faith James 2. 5. O let your hearts take in the full sense of this bounty of God to you say with the Apostle Eph. 1. 3. blessed be the God and father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus and you will in this one mercy find matter enough of praise and thanksgiving wonder and admiration to your dying day yea to all eternity for do but consider First The smallest measure of saving faith which is found in any of the poople of God receives Jesus Christ and in receiving him what mercy is there which the believing soul doth not receive in him and with him Rom. 8. 32. O believer though the arms of thy faith be small and weak yet they embrace a great Christ and receive the richest gift that ever God bestowed upon the world no sooner art thou become a believer but Christ is in thee the hope of glory and thou hast authority to become a son or daughter of God thou hast the broad seal of heaven to confirm thy title and claim to the priviledges of Adoption for to as many as received him to them gave he power to become the sons of God To as many be they strong or be they weak provided they really receive Christ by faith there is authority or power given so that it 's no act of presumption in them to say God is our Father heaven is our inheritance Oh precious faith the treasures of ten thousand worlds cannot purchase such priviledges as these all the Crowns and Scepters of the earth sold at their full value are no price for such mercies Secondly The least degree of saving faith brings the soul into a state of perfect and full Justification For if it receives Jesus Christ it must therefore needs in him and with him receive a free full and final pardon of sin the least measure of faith receives remission for the greatest sins By him all that believe are justified from all things Acts 13. 39. it unites thy soul with Christ and then as
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
mercy God now beseeches you will you not yield to the intreaties of your God O then what wilt thou say for thy self when God will not hear thee when thou shalt intreat and cry for mercy Which brings us to the Motive 3. Consider the sin and danger that there is in refusing or Motive 3. neglecting the present offers of Christ in the Gospel and surely there is much sin in it the very malignity of sin and the summ of all misery lyes here for in refusing Christ First you put the greatest contempt and slight upon all the Attributes of God that it is possible for a creature to do God hath made his justice his mercy his wisdome and all his attributes to shine in their brightest glory in Christ never was there such a display of the glory of God made to the world in any other way O then what is it to reject and despise Jesus Christ but to offer the greatest affront to the glory of God that it is possible for men to put upon him Secondly you hereby frustrate and evacuate the very design and importance of the Gospel to your selves you receive the grace of God in vain 2 Cor. 6. 1. as good yea better had it been for you that Christ had never come into the world or if he had that your lot had fallen in the dark places of the earth where you had never heard his name yea good had it been for that man if he had never been born Thirdly hereby a man murthers his own soul. I said therefore unto you that you shall dye in your sins for if ye believe not that I am he ye shall dye in your sins Joh. 8. 24. unbelief is self-murther you are guilty of the blood of your own souls life and salvation was offered you and you rejected it yea Fourthly The refusing of Christ by unbelief will aggravate your damnation above all others that perish in ignorance of Christ. O 't will be more tolerable for heathens than for you the greatest measures of wrath are reserved to punish the worst of sinners and among sinners none will be found worse than unbelievers Secondly To Believers this point is very useful to perswade 2. them to divers excellent duties among which I shall single out two principal ones Viz. 1. To bring up their faith of acceptance to the faith of assurance 2. To bring up their conversations to the principles and rules of faith First You that have received Jesus Christ truly give your selves no rest till you are fully satisfied that you have done so acceptance brings you to heaven hereafter but assurance will bring heaven into your souls now O what a life of delight and pleasure doth the assured believer live what pleasure is it to him to look back and consider where once he was and where now he is to look forward and consider where he now is and where shortly he shall be I was in my sins I am now in Christ I am in Christ now I shall be with Christ and that for ever after a few days I was upon the very brink of hell I am now upon the very borders of heaven I shall be in a little while among the innumerable company of Angels and glorified Saints bearing part with them in the Song of Moses and of the Lamb for evermore And why may not you that have received Christ receive the comfort of your union with him there be all the grounds and helps to assurance furnisht to your hand there is a real union Viget apâ—…d nos spei immobilis virtus firmitas Cypr. Sermone de patientia betwixt Christ and your souls which is the very groundwork of assurance you have the Scriptures before you which contain the signs of faith and the very things within you that answer those signs in the word So you read and so just so you might feel it in your own hearts would you attend to your own experience The spirit of God is ready to seal you 't is his office and his delight so to do O therefore give diligence to this work attend the study of the Scriptures and of your own hearts more and grieve not the holy Spirit of God and you may arrive to the very desire of your hearts Secondly Bring up your conversations to the excellent principles and rules of faith As you have received Christ Jesus the Lord so walk in him Col. 2. 6. live as you believe you received Christ sincerely in your first close with him O maintain the like seriousness and sincerity in all your ways to the end of your lives you received him intirely and undividedly at first let there be no exceptions against any of his commands afterward you received him exclusively to all others see that you watch against all self-righteousness and self-conceitedness now and mingle nothing of your own with his blood whatever gifts or enlargements in duty God shall give you afterwards You received him advisedly at first weighing and considering the self-denying terms upon which he was offered to you O shew that it was real and that you see no cause to repent the bargain whatever you shall meet with in the ways of Christ and duty afterwards Convince the world of your constancy and chearfulness in all your sufferings for Christ that you are still of the same mind you were and that Christ with his cross Christ with a prison Christ with the greatest afflictions is worthy of all acceptation as you have received him so walk ye in him let him be as sweet as lovely as precious to you now as he was the first moment you received him yea let your love to him delights in him and self-denyal for him increase with your acquaintance with him day by day 4 Use of Direction 4. Use. Lastly I will close all with a few words of direction to all that are made willing to receive the Lord Jesus Christ and sure it is but need that help were given to poor Christians in this matter it is a time of trouble fear and great temptation mistakes are easily made and of dangerous consequence attend heedfully therefore to a few directions Direction 1. First In your receiving Christ beware you do not mistake Direct 1. the means for the end many do so but see you do not Prayer Sermons Reformations are means to bring you to Christ but they are not Christ to close with those duties is one thing and to close with Christ is another thing if I go into a Boat my design is not to dwell there but to be carried to the place whereon I desire to be landed So it must be in this case all your Duties must land you upon Christ they are but means to bring you to Christ. Direction 2. Secondly See that you receive not Christ for a present shift Direct 2. but for your everlasting portion many do so they will enquire after Christ pray for Christ cast themselves in their
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
Gal. 6. 1. You that are spiritually minded restore or set him in joint again in the spirit of meekness considering thy self Israel was commanded to be kind to strangers for saith God you know the heart of a stranger and surely if any case in the world require help pity and all compassionate tenderness this doth and yet how do some slight spiritual troubles upon others Parents slight them in their own children Masters in their servants the more bruitish and wicked they O had you but felt your selves what they feel you would never handle them as you do But let this comfort such poor creatures Christ hath felt them and will pity and help them yea he therefore would feel them himself that he might have compassion upon you If men will not God will pity you if men be so cruel to persecute him whom God hath smitten God will be so kind to pour balm into the wounds that sin hath made if they pull away the shoulder from you and will not be concerned about your troubles except it be to aggravate them God will not serve you so but certainly you that have past through the same difficulties you cannot be without compassion to them that are now grapling with them Inference 4. How unexpressibly dreadful is the state of the damned who must bear the burden of all their sins upon themselves without relief or Inference 4. hope of deliverance Mark 9. 44. where their worm dyeth not and the fire is not quenched O if sin upon the soul that 's coming to Christ for deliverance be so burdensome what is it upon the soul that is shut out from Christ and all hopes of deliverance for ever For do but ponder these differences betwixt these two burdens First No soul is so capacious now to take in the fulness of the evil and misery of sin as they are who are gone down to the place of torments Even as the joyes of Gods face above are much unknown to them that have the foretastes and first-fruits of them here by faith so the misery of the damned is much unknown even to them that have in their consciences now the bitterest taste and sense of sin in this world as we have the visions of heaven so we have the visions of hell also but darkly through a glass Secondly No burden of sin presseth so continually upon the soul here as it doth there afflicted souls on earth have intermissions and breathing times but in hell there are no Lucid intervals the wrath of God there is still flowing it is in fluxu continuâ—… Isa. 30. 33. a stream of brimstone Thirdly No burden of sin lyes upon any of Gods elect so long as the damned do and must bear it our troubles about sin are but short though they should run parallel with the line of life but the troubles of the damned are parallel with the endless line of eternity Fourthly Under these troubles the soul hath hope but there all hope is cut off all the Gospel is full of hope it breathes nothing but hope to sinners that are moving Christ-ward under their troubles but in hell the pangs of desperation rend their consciences for ever So that upon all accounts the state of the damned is inexpressibly dreadful Inference 5. If the burden os sin be so heavy how sweet then must the Inference 5. pardon of sin be to a sin-burdened soul Is it a refreshment to a prisoner to have his chains knockt off a comfort to a debtor to have his debts paid and obligations cancelled What joy must it then be to a sin-burthened soul to hear the voice of pardon and peace in his trembling conscience Is the light of the morning pleasant to a man after a weary tiresome night the Spring of the year pleasant after a hard and tedious Winter they are so indeed but nothing so sweet as the favour peace and pardon of God to a soul that hath been long restless and anxious under the terrors and fears of conscience for though after pardon and peace a man remembers sin still yet it is as one that remembers the dangerous pits and deep waters from which he hath been wonderfully delivered and had a narrow escape O the unconceivable sweetness of a pardon Who can read it and not wet it with tears of joy Are we glad when the grinding pain of the Stone or racking fits of the Colick are over and shall we not be transported when the accusations and condemnations of conscience are over Tongue cannot express what these things are this joy is something that no words can convey to the understanding of another that never felt the anguish of sin Inference 6. Lastly In how sad a case are those that never felt any burden in Inference 6. sin that never were kept waking and restless one night for sin There is a burthened conscience and there is a benummed conscience The first is more painful but the last more dangerous O 't is a fearful blow of God upon a mans soul to strike it senseless and stupid so that though mountains of guilt lye upon it it feels no pain or pressure and this is so much the more sad because it incapacitates the soul for Christ and is a presage and fore-runner of hell It would grieve the heart of a man to see a delirious person in the rage and height of a fevor to laugh at those that are weeping for him call them fools and telling them he is as well as any of them much so is the case of many thousand souls the God of mercy pity them Second Use for Counsel The only further Use I shall make of this Point here shall Use 2. be to direct and counsel souls that are weary and heavy laden with the burden of sin in order to their obtaining true rest and peace And first First Counsel Satisfie not your selves in fruitless complaints to men Many 1. Counsel do so but it 's never the near I grant it 's lawful in spiritual distresses to complain to men yea and it is a great mercy if we have any near us in times of trouble that are judicious tender and faithful into whose bosomes we may pour out our troubles but to rest in this short of Christ is no better than a snare of the Devil to destroy us Is there not a God to go to in trouble The best of men in the neglect of Christ are but Physicians of no value Be wise and wary in your choice of Christian friends to whom you open your complaints some are not clear themselves in the doctrine of Christ and faith others are of a dark and troubled spirit as you are and will but entangle you more As for me saith Job is my complaint to man and if it were so why should not my spirit be troubled Job 21. 4. One hour betwixt Christ and thy soul in secret will do more to thy true relief than all other counsellors and comforters in
to perswade us to believe Joh. 15. 26. or external namely the preaching of the Gospel by Commissionated Embassadors who in Christ's stead beseech men to be reconciled to God i. e. to come to Christ by faith in order to their reconciliation and peace with God But all means and instruments employ'd in this work of bringing men to Christ entirely depend upon the blessing and concurrence of the Spirit of God without whom they signifie nothing how long may Ministers preach before one soul come to Christ except the Spirit co-operate in that work Now as to the manner in which men are perswaded and their wills wrought upon to come to Christ I will briefly note several acts of the Spirit in order thereunto First There is an illustrating work of the Spirit upon the minds of sinners opening their eyes to see their danger and misery Till this be discovered no man stirs from his place 't is sense of danger that rouzes the secure sinner that distresses him and makes him look about for deliverance crying What shall I do to be saved and 't is the discovery of Christs ability to save which is the ground and reason as was observed above of its motion to Christ. Hence seeing the Son is joyned with believing or coming to him in John 6. 40. Secondly There is the Authoritative call or commanding voice of the Spirit in the Word a voice that 's full of awful majesty and power 1 Joh. 3. 23. This is his Commandment that we should believe on the name of his Son Jesus Christ. This call of the Spirit to come to Christ rolls one great block namely the fear of presumption out of the souls way to Christ and instead of presumption in coming makes it rebellion and inexcusable obstinacy to refuse to come This answers all pleas against coming to Christ from our unworthiness and deep guilt and mightily encourages the soul to come to Christ whatever it hath been or done Thirdly There are soul-encouraging conditional promises to all that do come to Christ in obedience to the Command Such is that in my Text I will give you rest and that in John 6. 37. Him that cometh to me I will in no wise cast out and these breathe life and encouragement into poor souls that hang back and are daunted through their own unworthiness Fourthly There are dreadful threatnings denounced by the Spirit in the Word against all that refuse or neglect to come to Christ which are of great use to engage and quicken souls in their way to Christ Mark 16. 16. He that believes not shall be damned Dye in his sins John 8. 24. The wrath of God shall remain on him John 3. ult Which is as if the Lord had said Sinners don't dally with my Christ don 't be alwayes treating and never concluding or resolving for if there be Justice in heaven or Fire in hell every soul that comes not to Christ must and shall perish to all eternity upon your own heads let the blood and destruction of your own souls be for ever if you will not come unto him Fifthly There are moving and working examples set before souls in the Word to prevail with them to come alluring and encouraging Examples of such as have come to Christ under deepest guilt and discouragement and yet found mercy 1 Tim. 1. 15 16. This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief howbeit or nevertheless for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting Who would not come to Christ after such an example as this And if this will not prevail there are dreadful examples recorded in the Word setting before us the miserable condition of all such as refuse the calls of the Word to come to Christ 1 Pet. 3. 19 20. By which also he went and preached to the spirits which are in prison which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah The meaning is the sinners that lived before the Flood but now are in hell clapt up into that prison had the offers of grace made them but despised them and now lye for their disobedience in prison under the wrath of God for it in the lowest hell Sixthly and Lastly There is an effectual perswading overcoming and victorious work of the Spirit upon the hearts and wills of sinners under which they come to Jesus Christ. Of this I have spoken at large before in the fourth Sermon and therefore shall not add any thing more here This is the way and manner in which souls are prevailed with to come to Jesus Christ. Thirdly In the last place if you enquire why Christ makes his invitations to weary and heavy laden souls and to 3. no other the answer is briefly this First Because in so doing he follows the Commission which he received from his Father for so you will find it runs in Isa. 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound You see here how Christs Commission binds him up his Father sent him to poor broken hearted sinners and he will keep close to his Commission He came not to call the righteous but sinners i. e. sensible burthened sinners to repentance Matth. 9. 13. I am not sent saith he but unto the lost sheep of the house of Israel Thus his Instructions and Commission from the Father limit him only to sensible and burthened souls and he will be faithful to his Commission Secondly The very order of the Spirits work in bringing men to Christ shews us to whom the invitations and offers of grace in Christ are to be made For none are convinced of righteousness i. e. of the compleat and perfect righteousness which is in Christ for their Justification until first they be convinced of sin and consequently no man will or can come to Christ by faith till convictions of sin have awakened and distressed them John 16. 8 9. This being the due order of the Spirits operation the same order must be observed in Gospel offers and invitations Thirdly It behoves that Christ should provide for his own glory as well as for our safety and not expose that to secure this but save us in that way which will bring him most honour and praise And certainly such a way is this by first convincing humbling and burthening the souls of men and then bringing them to rest in himself Alas Let those that never saw or felt the evil of sin be told of rest peace and pardon in Christ they will but despise it as a thing of no value Luke 5. 31. The whole
in heaven in the full enjoyment of God There is a sweet calm upon the troubled soul after believing an ease or rest of the mind which is an unspeakable mercy to a poor weary soul. Christ is to it as the Ark was to the Dove when she wandred over the watery World and found not a place to rest the soal of her foot Faith centres the unquiet spirit of man in Christ brings it to repose it self and its burden on him It is the souls dropping anchor in a storm which stayes and settles it The great debate which cost so many anxious thoughts is now issued into this resolution I will venture my all upon Christ let him do with me as seemeth him good It was impossible for the soul to find rest whilest it knew not where to bestow it self or how to be secured from the wrath to come but when all is embarqued in Christ for eternity and the soul fully resolved to lean upon him and trust to him now it feels the very initials of eternal rest in it self it finds an heavy burden unloaded from its shoulders it is come as it were into a new world the case is strangely altered The word rest in this place notes and is so rendered by some a recreation 't is restored renewed and recreated as it Recreabo vos nempe à lassitudine à molestia onere Vatab. Erasm. were by that sweet repose it hath upon Christ. Believers know that faith is the sweetest recreation you can take Others seek to divert and lose their troubles by sinful recreations vain company and the like but they little know what that recreation and sweet restoring rest that faith gives the soul is You find in Christ what they seek in vain among the creatures Believing is the highest recreation known in this world But to prevent mistakes three Cautions need to be premised lest we do in ipso limine impingere stumble at the threshold and so lose our way all along afterward Caution 1. You are not to conceive that all the souls fears troubles and sorrows are presently over and at an end as soon as it is come to Caution 1. Christ by faith They will have many troubles in the world after that it may be more than ever they had in their lives Luther upon his conversion was so buffeted by Satan ut nec calor nec sanguis nec sensus nec vox superesset Our flesh saith Paul had no rest 2 Cor. 7. 5. They will be infested with many temptations after that it may be the assaults of Satan may be more violent upon their souls than ever horribilia de deo terribilia de fide Injections that make the very bones to quake and the belly to tremble they will not be freed from sin that rest remains for the people of God nor from inward trouble and grief of soul about sin These things are not to be expected presently Caution 2. We may not think that all believers do immediately enter into Caution 2. the full actual sense of rest and comfort but they presently enter into the state of rest Being justified by faith we have peace with God Rom. 5. 1. i. e. we enter into the state of peace immediately Peace is sown for the righteous and gladness for the upright in heart Psal. 97. 11. And he is a rich man that hath a thousand acres of corn in the ground as well as he that hath so much in his barn or the money in his purse They have rest and peace in the seed of it when they have it not in the fruit they have rest in the promise when they have it not in possession and he is a rich man that hath good Bonds and Bills for a great summ of money if he have not twelve pence in his pocket All believers have the promise have rest and peace granted them under Gods own hand in many promises which faith brings them under and we know that the truth and faithfulness of God stands engaged to make good every line and word of the promise to them So that though they have not a full and clear actual sense and feeling of rest they are nevertheless by faith come into the state of rest Caution 3. We may not conceive that faith it self is the souls rest but Caution 3. the means and instrument of it only We cannot find rest in any work or duty of our own but we may find it in Christ whom faith apprehends for Justification and Salvation Having thus guarded the point against misapprehensions by these needful cautions I shall next shew you how our coming to Christ by faith brings us to rest in him And here let it be considered what those things are that burden grieve and disquiet the soul before its coming to Christ and how it is relieved and eased in all those respects by its coming to the Lord Jesus and you shall find First That one principal ground of trouble is the guilt 1. of sin upon the conscience of which I spake in the former point The curse of the Law lyes heavy upon the soul so heavy that nothing is found in all the world able to relieve it under that burthen as you see in a condemned man spread a Table in Prison with the greatest dainties and send for the rarest Musicians all will not charm his sorrow but if you can produce an authentick pardon you ease him presently just so it is here faith plucks the thorn out of the conscience which so grieved it unites the soul with Christ and then that ground of trouble is removed for there is no condemnation to them that are in Christ Rom. 8. 11. The same moment the soul comes to Christ it is past from death to life is no more under the Law but Grace If a mans debt be paid by his surety he need not fear to shew his face boldly abroad he may freely meet the Sergeant at the prison door Secondly The soul of a convinced sinner is exceedingly 2. burdened with the uncleanness and filthiness wherewith sin hath defiled and polluted it Conviction discovers the universal pollution of heart and life so that a man loaths and abhorrs himself by reason thereof If he do not look into his own corruptions he cannot be safe and if he do he cannot bear the sight of it he hath no quiet Nothing can give rest but what gives relief against this evil And this only is done by faith uniting the soul with Jesus Christ. For though it be true that the pollution of sin be not presently and perfectly taken away by coming to Christ yet the burden thereof is exceedingly eased for upon our believing there is an heart-purifying principle planted into the soul which doth by degrees cleanse that fountain of corruption and will at last perfectly free the soul from it Acts 15. 9. Purifying their hearts by faith and being once in Christ he is concerned for the soul as
the wounds of Christ Isa. 53. 5. By his stripes we are healed his blood only is innocent and precious blood 1 Pet. 1. 19. blood of infinite worth and value the blood of God Act. 20. 28. blood prepared for this very purpose Heb. 10. 5. this is the blood that performs the cure and how great a cure is it for this cure the souls of Believers shall be praising and magnifying their great Physician in Heaven to all eternity Rev. 1. 5 6. To him that loved us and washed us from our sins in his own blood c. to him be glory and dominion for ever and ever Secondly The next evil in sin cured by Christ is the dominion 2. of it over the souls of poor sinners Where sin is in dominion the soul is in a very sad condition for it darkens the Understanding depraves the Conscience stiffens the Will hardens the Heart misplaces and disorders all the Affections and thus every faculty is wounded by the power and dominion of sin over the soul. How difficult is the cure of this disease it passes the skill of Angels or men to heal it but Christ undertakes it and makes a perfect cure of it at last and this he doth by his Spirit As he cures the guilt of sin by pouring out his blood for us so he cures the dominion of sin by pouring out his Spirit upon us Justification is the cure of guilt Sanctification the cure of the dominion of sin For First As the Dominion of sin darkens the understanding 1 Cor. 2. 14. so the spirit of holiness which Christ sheds upon his people cures the darkness and blindness of that noble faculty and restores it again Eph. 5. 8. they that were darkness are hereby light in the Lord the anointing of this Spirit teacheth them all things 1 John 2. 27. Secondly As the dominion of sin depraved and defiled the Conscience Tit. 1. 15. wounded it to that degree as to disable it to the performances of all its Offices and Functions so that it was neither able to apply convince or tremble at the word So when the Spirit of holiness is shed forth O what a tender sense fills the renewed Conscience for what small things will it check smite and rebuke how strongly will it bind to duty and bar against sin Thirdly As the dominion of sin stiffned the Will and made it stubborn and rebellious so Christ by sanctifying it brings it to be pliant and obedient to the will of God Lord saith the sinner what wilt thou have me to do Act. 9. 6. Fourthly As the power of sin hardneth the Heart so that nothing could affect it or make any impression upon it when sanctification comes upon the soul it thaws and breaks it as hard as it was and makes it dissolve in the breast of a sinner in godly sorrow Ezec. 36. 26. I will take away the heart of stone out of your flesh and I will give you an heart of flesh It will now melt ingenuously under the threatnings of the word 2 Kings 22. 19. or the strokes of the Rod Jer. 31. 18. or the manifestations of grace and mercy Luke 7. 38. Fifthly As the power of sin misplaced and disordered all the affections so sanctification reduces them again and sets them right Psal. 4. 6 7. And thus you see how sanctification becomes the rectitude health and due temper of the soul so far as it prevails curing the diseases that sin in its dominion filled the soul with True it is this cure is not perfected in this life there are still some grudgings of the old diseases in the holiest souls notwithstanding sin be dethroned from its dominion over them but the cure is begun and daily advances towards perfection and at last will be compleat as will appear in the cure of the next evil of sin namely Thirdly The Inherence of sin in the soul this is a sore disease the very core and root of all our other complaints 3. and ayles This made the holy Apostle bemoan himself and waile so bitterly Rom. 7. 17. because of sin that dwelt in him and the same misery is bewailed by all sanctified persons all the world over 'T is a wonderful mercy to have the guilt and the dominion of sin cured but we shall never be perfectly sound and well till the existence or indwelling of sin in our natures be cured too When once that is done then we shall feel no more pain nor sorrows for sin and this our great Physician will at last perform for us and upon us but as the cure of guilt was by our Justification the cure of the dominion of sin by our Sanctification so the third and last which perfects the whole cure will be by our Glorification and till then it is not to be expected For it 's a clear case that sin like Ivy in the old Walls will never be gotten out till the Wall be pulled down and then it 's pulled up by the roots This cure Christ will perform in a moment upon our dissolution For 't is plain First That none but perfected souls freed from all sin are admitted into Heaven Eph. 5. 27. Heb. 12. 23. Rev. 21. 27. Secondly 'T is as plain that no such personal perfection and freedom is found in any man on this side death and the grave 1 Joh. 1. 8. 1 Kings 8. 46. Philip. 3. 12. a truth sealed by the sad experience of all the Saints on earth Thirdly If such freedom and perfection must be before we can be perfectly happy and no such thing be done in this life it remains that it must be done immediately upon their dissolution and at the very time of their glorification as sin came in at the time of the union of their souls and bodies in the womb so it will go out at the time of their separation by death then will Christ put the last hand to this glorious work and perfect that cure which hath been so long under his hand in this world and thenceforth sin shall have no power upon them it shall never tempt them more it shall never defile them more it shall never grieve and sadden their hearts any more henceforth it shall never cloud their evidences darken their understandings or give the least interruption to their communion with God when sin is gone all these its mischievous effects are gone with it So that I may speak it to the comfort of all gracious hearts according to what the Lord told the Israelites in Deut. 12. 8 9. to which I allude for illustration of this most comfortable truth Ye shall not do after all the things that ye do here this day every man whatsoever is right in his own eyes for ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you Whilst you are under Christs cure upon earth but not perfectly healed your understandings mistake your thoughts wander your affections are dead your communion
Christ he doth all gratis he sells not his medicines though they be of infinite value but freely gives them Isai. 55. 1. He that hath no money let him come if any be sent away 't is the rich Luk. 1. 53. not the poor and needy those that will not accept their remedy as a free gift but will needs purchase it at a price Ninthly and Lastly None rejoyces in the recovery of souls more than Christ doth O it is unspeakably delightful to him to see the efficacy of his blood upon our souls Isai. 53. 11. He shall see the travail of his soul i. e. the success of his death and sufferings and shall be satisfied when he foresaw the success of the Gospel upon the world it 's said Luk. 10. 21. In that hour Jesus rejoyced in spirit and thus you see there is no Physician like Christ for sick souls The Uses of this Point are For Information and Direction First From hence we are informed of many great and necessary truths deducible from this as Inference 1. How inexpressible is the grace of God in providing such a Physician Inference 1. as Christ for the sick and dying souls of Sinners O blessed be God that there is Balm in Gilead and a Physician there that your case is not as desperate forlorn and remediless as that of the Devils and damned is There is but one case excepted from cure and that such as is not incident to any sensible afflicted soul Mat. 12. 31. and this only excepted all manner of sins and diseases are capable of a cure Though there be such a disease as is incurable yet take this for thy comfort never any soul was sick i. e. sensibly burthened with it and willing to come to Jesus Christ for healing for under that sin the will is so wounded that they have no desire to Christ. O inestimable mercy that the sickest sinner is capable of a perfect cure There be thousands and ten thousands now in Heaven and earth who said once never was any case like theirs so dangerous so hopeless The greatest of sinners have been perfectly recovered by Christ 1 Tim. 1. 15. 1 Cor. 6. 11. O mercy never to be duly estimated Inference 2. What a powerful restraint from sin is the very method ordained Inference 2. by God for the cure of it Isai. 53. 5. by his stripes we are healed The Physician must dye that the Patient might live no other thing but the blood the precious blood of Christ is found in Heaven or earth able to heal us Heb. 9. 22. 26. This blood of Christ must be freshly applied to every new wound sin makes upon our souls 1 John 2. 1 2. every new sin wounds him afresh opens the wounds of Christ anew O think of this again and again you that so easily yield to the solicitations of Satan is it so cheap and easie to sin as you seem to make it Doth the cure of souls cost nothing True it is free to us but was it so to Christ No no it was not he knows the price of it though you do not hath Christ healed you by his stripes and can you put him under fresh sufferings for you so easily Have you forgot also your own sick days and nights for sin that you are careless in resisting and preventing it Sure 't is not easie for Saints to wound Christ and their own souls at one stroke if you renew your sins you must also renew your sorrows and repentance Psal. 51. Title 2 Sam. 12. 13. you must feel the throes and pains of a troubled Spirit again things with which the Saints are not unacquainted of which they may say as the Church Remembring my affliction the Wormwood and the Gall my soul hath them still in remembrance Lam. 3. 19. Yea and if you will yet be remiss in your watch and so easily incur new guilt though a pardon in the blood of Christ may heal your souls yet some Rod or other in the hand of a displeased Father shall afflict your bodies or smite you in your outward Comforts Psal. 89. 32. Inference 3. If Christ be the only Physician of sick souls what sin and folly is it for men to take Christs work out of his hands and attempt Inference 3. to be their own Physicians Thus do those that superstitiously endeavour to heal their souls by afflicting their bodies not Christs blood but their own must be the Plaister and as blind Papists â—…o many carnal and ignorant Protestants strive by confession restitution reformation and a stricter course of life to heal those wounds that sin hath made upon their souls without any respect to the blood of Christ but this course shall not profit them at all It may for a time divert but can never heal them the wounds so skinned over will open and bleed again God grant it be not when our souls shall be out of the reach of the true and only remedy Inference 4. How sad is the case of those souls to whom Christ hath not Inference 4. yet been a Physician They are mortally wounded by sin and are like to dye of their sickness no saving healing applications having hitherto been made unto their souls and this is the case of the greatest part of mankind yea of them that live under the discoveries of Christ in the Gospel which appears by these sad symptoms First In that their eyes have not yet been opened to see their sin and misery in which illumination the cure of souls begins Act. 26. 18. to this day he hath not given them Eyes to see Deut. 29. 4. but that terrible stroke of God which blinds and hardens them is too visibly upon them mentioned in Isai. 6. 9 10. no hope of healing till the sinners Eyes be opened to see his sin and misery Secondly In that nothing will divorce and separate them from their lusts a sure sign they are not under Christs cure nor were ever made sick of sin O if ever Christ be a Physician to thy soul he will make thee loath what now thou lovest and say to thy most pleasant and profitable lusts get ye hence Isai. 30. 22. till then there is no ground to think that Christ is a Physician to you Thirdly In that they have no sensible and pressing need of Christ nor make any earnest enquiry after him as most certainly you would do if you were in the way of healing and recovery These and many other sad symptoms do too plainly discover the disease of sin to be in its full strength upon your souls and if it so continue how dreadful will the issue be See Isai. 6. 9 10. Inference 5. What cause have they to be glad that are under the hand and Inference 5 care of Christ in order to a cure and who do find or may upon due examination find their souls are in a very hopeful way of recovery Can we rejoyce when the strength of a natural disease is broken and
which they receive them Hence it is that some men taste more spiritual sweetness in their daily bread than others do in the Lords Supper one and the same mercy by this means becomes a feast to soul and body at once Fourthly All mercies have their duration and perpetuity from Christ all Christless persons hold their mercies upon the greatest contingencies and terms of uncertainty if they be continued during this life that 's all there is not a drop of mercy after death but the mercies of the Saints are continued to eternity the end of their mercies on earth is the beginning of their better mercies in Heaven There is a twofold end of mercies one perfective another destructive the death of the Saints perfects and compleats their mercies the death of the wicked destroys and cuts off their mercies for these reasons Christ is called the mercy Secondly In the next place let us enquire what manner of mercy Christ is and we shall find many lovely and transcendent 2. properties to commend him to our souls First He is a free and undeserved mercy called upon that account the gift of God John 4. 10. And to shew how free this gift was God gave him to us when we were enemies Rom. 5. 8. needs must that mercy be free which is given not only to the undeserving but to the ill deserving the benevolence of God was the sole impulsive cause of this gift John 3. 16. Secondly Christ is a full mercy replenished with all that answers to the wishes or wants of sinners in him alone is found whatever the justice of an angry God requires for satisfaction or the necessities of souls require for their supply Christ is full of mercy both extensively and intensively in him are all kinds and sorts of mercies and in him are the highest and most perfect degrees of mercy for it pleased the Father that in him should all fulness dwell Col. 1. 19. Thirdly Christ is the seasonable mercy given by the Father to us in due time Rom. 5. 6. in the fulness of time Gal. 4. 4. a seasonable mercy in his exhibition to the world in general and a seasonable mercy in his application to the soul in particular the wisdom of God pitched upon the best time for his incarnation and it hits the very nick of time for his application When a poor soul is distressed lost at its wits end ready to perish then comes Christ all Gods works are done in season but none more seasonable than this great work of Salvation by Christ. Fourthly Christ is the necessary mercy there is an absolute necessity of Jesus Christ hence in Scripture he is called the bread of life Joh. 6. 48. he is bread to the hungry he is the water of life Joh. 7. 37. as cold water to the thirsty soul he is a ransome for captives Mat. 20. 28. a garment to the naked Rom. 13. ult only bread is not so necessary to the hungry nor water to the thirsty nor a ransom to the Captive nor a garment to the naked as Christ is to the soul of a sinner the breath of our nostrills the life of our souls is in Jesus Christ. Fifthly Christ is a fountain mercy and all other mercies flow from him a believer may say of Christ all my fresh springs are in thee from his merit and from his Spirit flow our Redemption Justification Sanctification Peace Joy in the Holy Ghost and blessedness in the world to come In that day shall there be a fountain opened Zech. 13. 1. Sixthly Christ is a satisfying mercy he that is full of Christ can feel the want of nothing I desire to know nothing but Jesus Christ and him crucified 1 Cor. 2. 2. Christ bounds and terminates the vast desires of the soul he is the very Sabbath of the soul how hungry empty straitned and pinched in upon every side is the soul of man in the abundance and fulness of all outward things till it come to Christ The weary motions of a restless soul like those of a River cannot be at rest till they pour themselves into Christ the Ocean of blessedness Seventhly Christ is a peculiar mercy intended for and applied to a remnant among men some would extend redemption as large as the world but the Gospel limits it to those only that believe and these Believers are upon that account called a peculiar people 1 Pet. 2. 9. The offers of Christ indeed are large and general but the application of Christ is but to few Isai. 53. 1. the greater cause have they to whom Christ comes to lye with their mouths in the dust astonished and overwhelmed with the sense of so peculiar and distinguishiug mercy Eighthly Jesus Christ is a suitable mercy fitted in all respects to our needs and wants 1 Cor. 1. 20. wherein the admirable wisdom of God is illustriously displaied ye are complete in him saith the Apostle Col. 2. 20. Are we enemies He is reconciliation are we sold to sin and Satan He is redemption are we condemned by Law He is the Lord our righteousness hath sin polluted us He is a fountain opened for sin and for uncleaness are we lost by departing from God He is the way to the Father Rest is not so suitable to the weary nor bread to the hungry as Christ is to the sensible sinner Ninthly Christ is an astonishing and wonderful mercy his name is called Wonderful Isai. 9. 6. and as his name is so is he a wonderful Christ his person is a wonder 1 Tim. 3. 16. Great is the mystery of godliness God manifested in the flesh his abasement wonderful Phil. 2. 6. his love is a wonderful love his redemption full of wonders Angels desire to look into it he is and will be admired by Angels and Saints to all eternity Tenthly Jesus Christ is an incomparable and matchless mercy as the Apple-tree among the Trees of the Wood so is my Beloved among the Sons saith the enamoured Spouse Cant. 2. 3. Draw the comparison how you will betwixt Christ and all other enjoyments you will find none in Heaven or earth to match him he is more than all externals as the light of the Sun is more than that of a Candle nay the worst of Christ is better than the best of the world his reproaches are better than the worlds pleasures Heb. 11. 25. he is more than all Spirituals as the Fountain is more than the Streams he is more than justification as the cause is more than the effect more than sanctification as the person himself is more than his image or picture he is more than all peace all comfort all joys as the Tree is more than the Fruit. Nay draw the comparison betwixt Christ and things eternal and you will find him better than they for what is Heaven without Christ Psal. 73. 25. Whom have I in Heaven but thee If Christ should say to the Saints Take Heaven among you but as for me I will withdraw my self from you
the Saints would fall a weeping even in Heaven it self and say Lord Heaven will be no more Heaven to us except thou be there thou art the better half of Heaven Eleventhly Christ is an unsearchable mercy who can spell his wonderful name Prov. 30. 4. who can tell over his unsearchable riches Eph. 3. 8. Hence it is that souls never tire in the study or love of Christ because new wonders are eternally rising out of him he is a deep which no line of any created understanding angelical or humane can fathom Twelfthly and Lastly Christ is an everlasting mercy the same yesterday to day and for ever Heb. 13. 8. All other enjoyments are perishable time eaten things time like a Moth will fret them out but the riches of Christ are durable riches Prov. 8. 18. the graces of Christ are durable graces Joh. 4. 14. all the creatures are flowers that appear and fade in their month but this Rose of Sharon this Lilly of the Valley never withers Thus you see the mercy performed with his desirable properties Thirdly The last thing to be opened is the manner of 3. Gods performing this mercy to his people which the Lord did 1. Really and truly as he had promised him 2. Exactly agreeable to the promises and predictions of him First Really and truly as he had promised so he made good the promise Act. 2. 36. Let all the house of Israel know assuredly that God hath made the same Jesus whom ye crucified both Lord and Christ. The manifestation of Christ in the flesh was no phantasm or delusion but a most evident and palpable truth 1 Joh. 1. 1. That which we have heard which we have seen with our eyes which we have looked upon and our hands have handled A truth so certain that the assertors of it appealed to the very enemies of Christ for the certainty thereof Act. 2. 22. yea not only the sacred but prophane writers witness to it not only the Evangelists and Apostles but even the Heathen writers of those times both Roman and Jewish as Suetonius Tacitus Plinius the younger and Josephus the Jewish Antiquary do all acknowledge it Secondly As God did really and truly perform Christ the promised mercy so he performed this promised mercy exactly agreeable to the promises types and predictions made of him to the Fathers even to the most minute circumstances thereof This is a great truth for our faith to be established in let us therefore cast our eyes both upon the promises and performances of God with respect to Christ the mercy of mercies See how he was represented to the Fathers long before his manifestation in the flesh and what an one he appeared to be when he was really exhibited in the flesh First As to his person and qualifications as it was foretold so it was fulfilled His original was said to be unsearchable and eternal Mica 5. 2. and so he affirmed himself to be Rev. 1. 11. I am Alpha and Omega the first and the last Joh. 6. 31 32. Before Abraham was I am his two natures united in one person was plainly foretold Zech. 13. 7. the man my fellow and such a one God performed Rom. 9. 5. His immaculate purity and holiness was foretold Dan. 9. 24. to anoint the most Holy some render it the great Saint the Prince of Saints and such an one he was indeed when he lived in this world Joh. 8. 46. Which of you convinceth me of sin His Offices were foretold the prophetical Office predicted Deut. 18. 15. and fulfilled in him Joh. 1. 18. his Priestly Office foretold Psal. 110. 4. fulfilled Heb. 9. 14. his Kingly Office foretold Mica 5. 2. and in him fulfilled his very enemies being Judges Mat. 27. 37. Secondly As to his birth the time place and manner thereof was foretold to the Fathers and exactly performed to a tittle First The time prefixed more generally in Jacobs Phophecie Gen. 44. 10. when the Scepter should depart from Judah as indeed it did in Herod the Idumean more particularly in Daniel seventy weeks from the decree of Darius Dan. 9. 24. answering exactly to the time of his birth so cogent and full a proof that Porphyry the great enemy of Christians had no other evasion but that this Prophecie was devised after the event which yet the Jews as bitter enemies to Christ as himself will by no means allow to be true and Lastly The time of his birth was exactly pointed at in Haggai's Prophecie Hag. 2. 7 9. compared with Mal. 3. 1. he must come whilst the second Temple stood at that time was a general expectation of him Joh. 1. 19. and at that very time he came Luke 2. 38. Secondly The place of his birth was foretold to be Bethlehem Ephrata Mica 5. 2. and so it was Mat. 2. 5 6. to be brought up in Nazareth Zech. 6. 12. Behold the man whose name is the branch the word is Netzer whence is the word Nazarite and there indeed was our Lord brought up Mat. 2. 23. Thirdly His Parent was to be a Virgin Isai. 7. 14. punctually fufilled Mat. 1. 20 21 22 23. Fourthly His Stock or Tribe was foretold to be Judah Gen. 49. 10. and it is evident saith the Apostle that our Lord sprang out of Judah Heb. 7. 14. Fifthly His Harbinger or forerunner was foretold Mal. 4. 5 6. fulfilled in John the Baptist Luk. 1. 16 17. Sixthly The obscurity and meanness of his birth was predicted Isai. 53. 2. Zech. 9. 9. to which the event answered Luk. 2. 12. Thirdly His Doctrine and Miracles were foretold Isai. 61. 1 2. and Isai. 35. 4 5. the accomplishment whereof in Christ is evident in the History of all the Evangelists Fourthly His death for us was foretold by the Prophets Dan. 9. 26. The Messiah shall be cut off but not for himself Isai. 53. 5. He was wounded for our transgression and so he was Joh. 11. 50. The very kind and manner of his death was prefigured in the brazen Serpent his Type and answered in his death upon the Cross Joh. 3. 14. Fifthly His burial in the Tomb of a rich man was foretold Isai. 53. 9. and accomplished most exactly Mat. 27. 59 60. Sixthly His resurrection from the dead was Typed out in Jona and fulfilled in Christs abode three days and nights in the Grave Mat. 12. 39. Seventhly The wonderful spreading of the Gospel in the world even to the Isles of the Gentiles was fore-prophesied Isai. 49. 6. To the truth whereof we are not only the witnesses but the happy instances and examples of it Thus the promised mercy was performed Inference 1. If Christ be the mercy of mercies the medium of conveying all other mercies from God to men Then in vain do men expect Inference 1. and hope for the mercy of God out of Jesus Christ. I know many poor sinners comfort themselves with this when they come upon a bed of sickness I am sinful but God is merciful and it is very
Sermon 13. HAGGAI 2. 7. Text. Alluring the hearts of men to come to Christ by a fourth motive contained in another Title of Christ. And the desire of all Nations shall come THe former Chapter is mainly spent in reproving the negligence of the Jews who being discouraged from time to time had delayed the rebuilding the Temple and in the mean time imployed their care and cost in building and adorning their own houses but at last being perswaded to set about the work they meet with this discouragement that such was the poverty of the present time that the second structure would no way answer the magnificence and splendor of the first In Solomons days the Nation was wealthy now drained so that there would be no proportion betwixt the second and the first To this grand discouragement the Prophet applies this relief that whatsoever should be wanting in external pomp and glory should be more than recompensed by the presence of Jesus Christ in this second Temple For Christ the desire of all Nations saith he shall come into it Which by the way may give us this useful note That the presence of Jesus Christ gives a more real and excellent glory to the places of his worship than any external beauty or outward ornaments whatsoever can bestow upon them Our eyes like the Disciples are apt to be dazled with the goodly stones of the Temple and in the mean time to neglect and overlook that which gives it its greatest honour and beauty But to return In these words we have both the description of Christ and an index pointing at the time of his incarnation he is called the desire of all Nations and the time of his coming in the flesh 't is plainly intimated to be while the second Temple should be standing where by the way we find just cause to admire and bemoan the blindness that is hapned to the Jews who owning the truth of this Prophecie and not able to deny the destruction of the second Temple many hundred years past will not yet be brought to acknowledge the incarnation of the true Messiah notwithstanding But to the point the character or description of Christ stiled the desire of all nations who was to come into the world in the time of the second Temple Mal. 3. 12. and that after grievous concussions and shakings of the world which were to make way for his coming for so our Prophet here speaks I will shake all nations and the desire of all nations shall come to which the Apostle alludes in Heb. 12. 26. applying this prophecie to Jesus Christ here called the desire of all Nations putting the act for the object desire for the thing desired as in Ezec. 24. 16. the desire of thine eyes that is the desirable Wife of thy bosome So here the desire of all nations that is Christ the object of the desires of Gods elect in all nations of the world A Saviour infinitely desireable in himself and actually desired by all the people of God dispersed among all kindreds tongues and nations in the world From whence this note is DOCT. That the desires of Gods Elect in all Kingdoms and among Doct. all people of the earth are and shall be drawn out after and fixed upon the Lord Jesus Christ. The merciful God beholding the universal ruines of the world by sin hath provided an universal remedy for his own Elect in every part of the earth Christ is not impropriated to any one Kingdom or Nation in the world but intended to be Gods salvation to the ends of the earth and accordingly speaks the Apostle Col. 2. 11. There is neither Greek nor Jew Barbarian Scythian Bond nor Free but Christ is all and in all In the explication of this point two things must be enquired into 1. Why Christ is called the desire of all Nations 2. Upon what account the people of God in all Nations desire him First Why he is called the desire of all Nations and 1. what that Phrase may import and there are diverse things that are supposed or included in it First That God the Father hath appointed him as a common remedy for the sins and miseries of his people in all parts and quarters of the world So in the Covenant of Redemption betwixt the Father and the Son the Lord expresseth himself Isai. 49. 6. and he said It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou maist be my salvation to the end of the earth Suitable whereunto is that Prophecie Isai. 52. 15. He shall sprinkle many Nations If God had not appointed him for he could not be desired by all Nations And indeed herein the grace of God doth admirably shine forth in the freeness of it that even the most barbarous Nations are not excluded from the benefit of redemption by Christ. This is that the Apostle admires that Christ should be preached to the Gentiles 1 Tim. 3. 16. A people that seemed to be lost in the darkness of Idolatry yet even for them Christ was given by the Father Ask of me saith he and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Secondly Christ the desire of all Nations plainly notes the sufficiency that is in him to supply the wants of the whole world as the Sun in the Heavens suffices all Nations for light and influence so doth the Sun of Righteousness suffice for the Redemption Justification Sanctification and salvation of the people of God all the world over Isa. 45. 22. Look unto me and be ye saved all ye ends of the earth Thirdly It implies the reality that is in godliness it shews you that Religion is no fancy as the Atheistical world would perswade us and this evidently appears in the uniform effects of it upon the hearts of all men in all nations of the world that are truely religious all their desires like so many Needles touched by one and the same Loadstone move towards Jesus Christ and all meet together in one and the same blessed object Christ. Were it possible for the people of God to come out of all Nations Kindreds and Languages in the world into one place and there confer and compare the desires and workings of their hearts though they never saw each others face nor heard of each others name yet as face answers to face in a glass so would their desires after Christ answer to each other all hearts work after him in the same manner what one saith all say these are my troubles and burthens these my wants and miseries the same things my desires and fears one and the same Spirit harmonically works in all Believers through the world which could never be if Religion were but a fancie as some call it or a combination or confederacy as others
sign how soon did vengeance overtake them like the overthrow of Sodom O let it be for a warning unto all Nations to the end of the world He would have gathered the Children of Israel under his wings as a Hen doth her brood even when the Roman Eagle was hovering over them but they would not therefore their Houses were left unto them desolate their City and Temple made an heap Secondly If Jesus Christ be the desire of all Nations how incomparably happy then must that Nation be that enjoys Christ in the power and purity of his Gospel-ordinances If Christ under a vail made Canaan a glorious land as it 's called Dan. 11. 41. what a glorious place must that Nation be that beholds him with open face in the bright Sunshine of the Gospel O England know thy happiness and the day of thy visitation what others desire thou enjoyest provoke not the Lord Jesus to depart from thee by corrupting his worship hankering after Idolatry abusing his Messengers oppressing his people lest his soul depart from thee 2d Use for Examination If Christ be the desire of all Nations examine whether he Use 2. be the desire of your souls in particular else you shall have no benefit by him Are your desires after Christ true spiritual desires Reflect I beseech you upon the frames and tempers of your hearts Can you say of your desires after Christ as Peter did of his love to Christ Lord thou knowest all things thou knowest that I desire thee try your desires as to their sincerity by the following characters First Are they vehement and ardent hath Christ the supreme place in your desires do you esteem all things to be but dross and dung in comparison of the excellencies of Jesus Christ your Lord Phil. 3. 8. Is he to you as the refuge City to the manslayer Heb. 6. 18 19. as a spring of water in a dry place as the shadow of a great Rock in a weary land Isai. 32. 2. Such vehement desires are true desires Secondly Are your desires after Christ universal i. e. is every thing in Christ desirable in your eyes the Hypocrite like the Harlot is for a divided Christ they would be called by his name but live upon their own stock Isai. 4. 1. if his holiness and government his cross and sufferings be desirable for his sake such universal desires are right desires Thirdly Are your desires after Christ industrious desires using all the means of accomplishing what you desire You say you desire Christ but what will you do to obtain your desires If you seek him carefully and incessantly in all the ways of duty if you will strive in prayer labour to believe cut off right hands and pluck out right eyes i. e. be content to part with the most profitable and pleasant ways of sin that you may enjoy Christ the desire of your souls then are your desires right desires Fourthly Are your desires after Christ permanent desires or only a suddain mood and fit which goes off again without effect If your desires after Christ abide upon your hearts if your longings be after him at all times though not in the same height and degree then are your desires right desires Christ always dwells in the desires of his people they can feel him in their desires when they cannot discern him in their loves or delights Fifthly Will your desires after Christ admit no satisfaction nor find rest any where but in the injoyment of Christ then are your desires right desires the soul that desires Christ can never be at rest till it come home to Christ 2 Cor. 5. 2 6. Phil. 1. 23. The Devil can satisfie others with riches and pleasures of this world as Children are quieted with Rattles If nothing but Christ can rest and terminate your desires surely such restless desires are right desires Sixthly Do your desires after Christ spring from a deep sense of your need and want of Christ hath conviction opened your eyes to see your misery to feel your burthens and to make you sensible that your remedy lies only in the Lord Jesus then are your desires right desires bread and water are made necessary and desirable by hunger and thirst By these things try the truth of your desires after Christ. 3d Use for Consolation Do you indeed upon serious trial find such desires after Use 3. Christ as were described above Oh bless the Lord for that day wherein Christ the desire of Nations became the desire of your souls and for your comfort know that you are happy and blessed souls at present First Blessed in this that your eyes have been opened to see both the want and the worth of Christ. Had not Christ applied his precious eye-salve to the eyes of your mind you could never have desired him you would have said with them in Isai. 53. 2 3. He hath no form nor comliness and when we shall see him there is no beauty that we should desire him or as they to the Spouse Cant. 5. 9. What is thy Beloved more than another Beloved Oh blessed souls inlightned of the Lord to see those things that are hid from them that perish Secondly You are blessed in this that your desires after Christ are a sure evidence that the desire of Christ is towards you had he not first desired you you could never have desired him We may say of desires as it is said of love we desire him because he first desired us your desires after Christ are inflamed from the desires of Christ after you Thirdly Blessed in this that your desires shall surely be satisfied Mat. 5. 6. Blessed are they that hunger and thirst after righteousness for they shall be filled Prov. 10. 24. The desires of the righteous shall be granted God never raised such desires as these in the souls of his people to be a torment to them for ever Fourthly Blessed in this that God hath guided your desires to make the best choice that ever was made in the world whilst the desires of others are hunting after riches pleasure and honours in the world toiling themselves like Children in pursuit of a painted Butterfly which when they have caught doth but daub their fingers God mean while hath directed your desires to Christ the most excellent object in Heaven or earth Any good will satisfie some men Oh happy soul if none but Christ can satisfie thee Psal. 4. 6. Fifthly Blessed in this that there is a work of grace certainly wrought upon thy soul and these very desires after Christ are a part thereof Sixthly Blessed in this that these desires after Christ keep thy soul active and working after him continually in the ways of duty Psal. 27. 4. One thing have I desired that will I seek after Desire will be a continual spring to diligence and industry in the ways of duty the desire of the end quickens to the use of means Prov. 18. 1. Others may fall asleep and cast off duty
but it will be hard for you to do so whose souls burn with desire after Christ. Seventhly Blessed in this that your desires after Christ will make death much the sweeter and easier to you Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better When a Christian was once asked whether he were willing to dye He returned this answer let him be unwilling to dye who is unwilling to go to Christ and Illius est nolle mori qui nolitire ad Christum much like it was that of another vivere renuo ut Christo vivam I refuse this life to live with Christ. 4th Use for Exhortation In the fourth place let me exhort and perswade all to Use 4. make Jesus Christ the desire and choice of their souls And here I fall in with the main scope and design of the Gospel and Oh that I could effectually press home this Exhortation upon your hearts Let me offer some moving Considerations to you and the Lord accompany them to your hearts First Every Creature naturally desires its own preservation do not you desire the preservation of your precious and immortal souls If you do then make Christ your desire and choice without whom they can never be preserved Jude vers 1. Secondly don 't your souls earnestly desire the bodies they live in how tender are they over them how careful to provide for them though they pay a dear rent for those Tenements they live in and is not union with Christ infinitely more desirable than the union of soul and body Oh covet union with him then shall your souls be happy when your bodies drop off from them at death 2 Cor. 5. 1 3. yea soul and body shall be happy in him and with him for evermore Thirdly How do the men of this world desire the enjoyments of it They pant after the dust of the earth they rise early sit up late eat the bread of carefulness and all this for very vanity Shall a worldling do more for earth than you for Heaven Shall the Creature be so earnestly desired and Christ neglected Fourthly What do all your desires in this world benefit you if you go Christless Suppose you had the desire of your hearts in these things how long shall you have comfort in them if you miss Christ Fifthly Doth Christ desire you who have nothing lovely or desirable in you And have you no desires after Christ the most lovely and desirable one in both worlds His desires are towards you Prov. 8. 31. O make him the desire and choice of your souls Sixthly How absolutely necessary is Jesus Christ to your souls Bread and water breath and life is not so necessary as Christ is One thing is necessary Luk. 10. 42. and that one thing is Christ if you miss your desires in other things you may yet be happy but if you miss Christ you are undone for ever Seventhly How suitable a good is Christ to your souls Comprizing whatsoever they want 1 Cor. 1. 30. Set your hearts where you will none will be found to match and suit them as Christ doth Eighthly How great are the benefits that will redound to you by Jesus Christ In him you shall have a rich inheritance setled upon you all things shall be yours when you are Christs 1 Cor. 3. 22. and is not such a Christ worth desiring Ninthly All your well-grounded hopes of glory are built upon your union with Christ 1 Cor. 1. 21. If you miss Christ you must dye without hope will not this draw your desires to him Tenthly Suppose you were at the Judgement Seat of God where you must shortly stand and saw the terrors of the Lord in that day the Sheep divided from the Goats the sentences of absolution and condemnation past by the great and awful Judge upon the righteous and the wicked would not Christ be then desirable in your eyes As ever you expect to stand with Comfort at that Bar let Christ be the desire and choice of your souls now 5th Use for Direction Do these or any other Considerations put thee upon this Use 5. enquiry how shall I get my desires kindled and inflamed towards Christ Alas my heart is cold and dead not a serious desire stirring in it after Christ to such I shall offer the following Directions Direction 1. Redeem some time every day for meditation get out of the noise and clamour of the world Psal. 4. 4. and seriously bethink your selves how the present state of your soul stands and how it is like to go with you for ever here all sound Conversion begins Psal. 119. 59. Direction 2. Consider seriously of that lamentable state in which you came into the world children of wrath by nature under the curse and condemnation of the Law So that either your state must be changed or you inevitably damned Joh. 3. 3. Direction 3. Consider the way and course you have taken since you came into the world proceeding from iniquity to iniquity What Command of God have you not violated a thousand times over What sin is committed in the world that you are not one way or other guilty of before God How many secret sins are upon your score unknown to the most intimate Friend you have in the world Either this guilt must be separated from your souls or your souls from God to all eternity Direction 4. Think upon the severe wrath of God due to every sin The wages of sin is death Rom. 6. ult and how intolerable the fulness of that wrath must be when a few drops sprinkled upon the Conscience in this world is so insupportable that it hath made some to choose strangling rather than life and yet this wrath must abide for ever upon you if you get not interest in Jesus Christ Joh. 3. 63. Direction 5. Ponder well the happy state and condition they are in who have obtained pardon and peace by Jesus Christ Psal. 32. 12. And seeing the grace of God is free and you are yet under the means thereof why may not you be as capable thereof as others Direction 6. Seriously consider the great uncertainty of your time and preciousness of the opportunities of salvation never to be recovered when they are once past Joh. 9. 4. Let this provoke you to lay hold upon those golden seasons whilst they are yet with you that you may not bewail your folly and madness when they are out of your reach Direction 7. Associate your selves with serious Christians get into their acquaintance and beg their assistance beseech them to pray for you and see that you rest not here but be frequently upon your knees begging of the Lord a new heart and a new state In Conclusion of the whole let me beseech and beg all the people of God as upon my knees to take heed and beware lest by the carelesness and scandals of their lives they quench the weak desires beginning to kindle in the hearts of
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
effect of pure grace done for his own name sake Isai. 43. 25. discharging us without any satisfaction at all by us there is much grace in that and providing a surety for us every way able to pay our debt there is more grace in that 'T is the gracious act of God in and through Christ the satisfaction of Christ is the procuring cause of our remission and so God declares himself just in the remission of our sin Rom. 3 25. Gracious is the Lord and righteous Psal. 116. 5. Justice and mercy meet here and embrace each other in whom saith the Text we have remission no other price could purchase this priviledge Micah 6. 6 7. not rivers of Oyl or humane Blood And this gracious act of God discharges the pardoned soul both from guilt and punishment guilt is nothing else but the force and power that is in sin to oblige the sinner to undergo the penalty due to sin Therefore sinners are said to be guilty of Hell-fire Mat. 5. 22. Guilty of eternal judgement Mark 3. 29. to be under the judgement of God Rom. 3. 19. Remission takes away both guilt and punishment together it takes away all guilt Acts 13. 38 39. and all punishment And so much of the first thing to be opened namely what the remission of sin is Secondly Now that this remission of sin is the priviledge of Believers is most apparent for all the causes of remission are in conjunction to procure it for them The love of God which is the impulsive cause of pardon the blood of Christ which is the meritorious cause of pardon and saving faith which is the instrumental cause of pardon do all cooperate for their remission as is plain in the Text. Besides all the promises of pardon are made to them Jer. 31. 34. Micah 7. 18. and Lastly All the signs of pardon are sound in them and in them only that love God Luk. 7. 47. mercisulness to others Mat. 6. 14. a blessed calmness and peace in the Conscience Rom. 5. 1. So that it is a truth beyond controversie that all that are in Christ are in a pardoned state Secondly Next I will shew you that the Pardon of Believers 2. is the purchase of the blood of Christ nothing but the blood of Christ is a price equivalent to the remission of sin for this blood was innocent and untainted blood 1 Pet. 1. 19. the blood of a Lamb without spot This blood was precious blood blood of infinite worth and value the blood of God Acts 20. 28. it was prepared blood for this very purpose Heb. 10. 5. prepared by Gods eternal appointment prepared by Christs miraculous and extraordinary production by the operation of the Spirit prepared by his voluntary sequestration or sanctification of himself to this very use and purpose The blood of Jesus is not only innocent precious and prepared blood but it is also blood actually shed and sacrificed to the justice of God for the expiation of guilt and procurement of our discharge Isai. 53. 5. To conclude the severe justice of God could put in no exception against the blood of Christ 't is unexceptionable blood being as before was noted untainted by sin and dignified above all estimation by the person whose blood it was Justice required no less and could demand no more and this is the price at which our pardons are purchased and without which no sin could be pardoned for without shedding of blood such blood as this there is no remission Heb. 9. 22. Thirdly The last thing to be opened is That God hath 3. manifested the riches of his grace in the remission of our sins so speaks the Apostle Rom. 5. 20. Where sin abounded grace did much more abound And 1 Tim. 1. 14. The grace of our Lord viz. in the pardon of sin was exceeding abundant Which will appear if we bring our thoughts close to the matter in several particulars First From the nature of the mercy which is the richest of all mercies except Christ the purchaser of it no mercy sweeter than a pardon to a condemned sinner No pardon like Gods pardon to a man condemned at his Bar all the goodness of God is made to pass before our eyes in his pardoning acts of grace Exod. 33. 19. Secondly The very riches of grace must needs be in the pardon of sin if we consider the method in which pardons are dispensed which is as the Text speaks through his blood Herein God commends his love to us Rom. 5. 8. he commends it more than if he had pardoned sin without such a sacrifice for then he had only displayed his mercy but not caused Mercy and Justice to meet and triumph together Thirdly The riches of his grace shines forth in the peculiarity of the mercy Remission is no common favour it was never extended to the fallen Angels nor to the far greater part of the children of men but only to a little flock a small remnant of mankind Luke 12. 32. Joh. 17. 9. Fourthly The riches of grace are manifested in remission if we consider the subjects of this priviledge who are not only equally plunged into sin and misery with others by nature Eph. 2. 3. but many of the Lords pardoned ones are actually guilty of deeper-died abominations than many unpardoned ones in the civilized world are defiled with To me saith Paul the greatest of sinners one that was before a blasphemer a persecutor c. yet to me is this grace given I obtained mercy 1 Tim. 1. 15. and such were some of you but ye are justified 1 Cor. 6. 11. Yea God singles out the most base despised poor and contemptible ones among men to be the subjects of this glorious priviledge 1 Cor. 1. 26. You see your calling brethren c. Fifthly More of the riches of grace still appears if we view the latitude and extent of this act of grace Oh how innumerable are our transgressions Who can understand his errors Psal. 19. 12. Yet the blood of Christ cleanseth us from all sin 1 Joh. 1. 7. Small and great sins open and secret sins old and new sins all pardoned without exception O the riches of grace O the unsearchable goodness of God! With the Lord there is mercy and with him is plenteous redemption and he shall redeem Israel from all his Iniquities Psal. 130. 7 8. Sixthly and lastly The riches of Grace shine forth in the irrevocableness and perpetuity of remission as grace pardons all sins without exception so the pardons it bestows are without revocation The pardoned soul shall never come into condemnation Joh. 5. 24. As far as the East is from the West so far hath he removed our transgressions from us Psal. 103. 10. The East and West are the two opposite points of Heaven which can never come together neither shall the pardoned soul and its sins ever meet any more Thou hast cast saith Hezekiah all my sins behind thy back The penitent Believer sets his sins
for sins the just for the unjust that he might bring us to God Better ten thousand worlds should perish for ever than God should lose the honour of his justice This great Obex or bar to our enjoyment of God is effectually removed by the death of Christ whereby it is not only fully satisfied but highly honoured and glorified Rom. 3. 24. and so the way by which we are brought to God is again opened to the wonder and joy of all Believers by the blood and sufferings of Christ. Fifthly and lastly It shews us the peculiar happiness and 5. priviledge of Believers above all people in the world These only are they which shall be brought to God by Jesus Christ in a reconciled state others indeed shall be brought to God as a Judge to be condemned by him Believers only are brought to God in the Mediators hand as a reconciled Father to be made blessed for ever in the injoyment of him every Believer is brought singly to God at his death Luke 16. 22. and all Believers shall be jointly and solemnly presented to God in the great day Col. 1. 22. Jude v. 24. They shall be all presented faultless before the presence of his glory with exceeding joy Now the priviledge of Believers in that day will lie in diverse things First That they shall be all brought to God together this will be the general assembly mentioned Heb. 12. 22. there shall be a collection of all Believers in all ages of the world into one blessed assembly they shall come from the East and West and North and South and shall sit down in the Kingdom of God Luke 13. 29. O what a glorious train will be seen following the redeemer in that day Secondly As all the Saints shall be collected into one body so they shall be all brought or presented unto God faultless and without blemish Jude v. 24. A glorious Church without spot or wrinkle or any such thing Ephes. 5. 27. For this is the general assembly of the spirits of just men that are made perfect Heb. 12. 23. All sin was perfectly separated from them when death had separated their souls and bodies Thirdly In this lies the priviledge of Believers that as they shall be all brought together and that in a state of absolute purity and perfection so they shall be all brought to God they shall see his face in the vision whereof is fulness of joy and at whose right hand are pleasures for evermore Psal. 16 11. The objective blessedness of the Saints consisteth in their fruition of God Psal. 73. 25. To see God in his word and works is the happiness of the Saints on earth but to see him face to face will be the fulness of their blessedness in Heaven 1 John 3. 2. This is that intuitive transforming and satisfying vision of which the Scripture frequently speaks Psal. 17. 15. 2 Cor. 15. 28. Rev. 7. 17. Fourthly to be brought unto God must needs imply a state of perfect joy and highest delight so speaks the Apostle Jude v. 14. Christ shall present or bring them to God with exceeding joy and more fully the joy of this day is expressed Psal. 45. 15. With joy and rejoycing shall they be brought they shall enter into the Kings Palace it will be a day of universal joy when all the Saints are brought home to God in a perfected state For 1. God the Father will rejoice when Christ brings home that precious number of his elect whom he redeemed by his blood he rejoyceth in them now though imperfect and under many distastful corruptions and weaknesses Zeph. 3. 17. How much more will he rejoyce in them when Christ presents them without spot or wrinkle to him Ephes. 5. 27. 2. Jesus Christ will exceedingly rejoyce 't will be the day of the gladness and satisfaction of his heart for now and not till now he receives his mystical fulness Col. 1. 24. beholds all the blessed issues of his death which cannot but give him unspeakable contentment Isai. 53. 11. He shall see of the travail of his soul and shall be satisfied 3. The day in which Believers are brought home to God will be a day of unspeakable joy to the holy Spirit of God himself For unto this all his sanctifying designs in this world had respect to this day he sealed them after this day he stirred up desires and groanings that cannot be uttered in their hearts Ephes. 4. 30. Rom. 8. 26. Thus all the great and blessed persons Father Son and Spirit will rejoyce in the bringing home of the elect to God For as it is the greatest joy to a man to see the designs which his heart hath been long projecting and intently set upon by an orderly conduct at last brought to the happy issue he first aimed at much more will it be so here the counsel and hand of each person being deeply concerned in this blessed design 4. The Angels of God will rejoyce at the bringing home of Believers to him the spirits of just men made perfect will be united in one general assembly with an innumerable company of Angels Heb. 2. 22. Great is the affection and love of Angels to redeemed ones they greatly rejoyced at the incarnation of Christ for them Luke 2. 13. They greatly delighted to pry into the mysterie of their redemption 1 Pet. 1. 12. They were marvellously delighted at their conversion which was the day of their espousals to Christ Luke 15. 10. They have been tender and careful over them and very serviceable to them in this world Heb. 1. 14. and therefore cannot but rejoice exceedingly to see them all brought home in safety to their Fathers house 5. To Conclude Christs bringing home of all Believers unto God will be matter of unspeakable joy to themselves For whatever knowledge and acquaintance they had with God here whatever sights of faith they had of Heaven and the glory to come in this world yet the sight of God and Christ the Redeemer will be an unspeakable surprise to them in that day This will be the day of relieving all their wants the day of satisfaction to all their desires for now they are come where they would be arrived at the very desires of their souls Secondly In the last place let it be considered what influence the death of Christ hath upon this design and you 2. shall find it much every way In two things especially the death of Christ hath a blessed causality and influence in this matter viz. 1. It effectually removes all obstacles to it 2. It purchaseth as a price their title to it First The death of Christ removes all obstacles out of the way of this mercy such were the bars hindring our access to God as nothing but the death of Christ could remove and open a way for Believers to come to God The guilt of sin barred us from his gracious presence Rom. 5. 1 2 3. Hosea 14. 2. The filth of sin excluded us
from 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
being ever with the Lord he charges it upon them as their great duty to comfort one another with those words 1 Thes. 4. 17 18. Deduction 5. How unreasonable are the dejections of Believers upon the account of those troubles which they meet with in this world 'T is true afflictions of all kinds do attend Believers in their way to God through many tribulations we must enter into that Kingdom but what then Must we despond and droop under them as other men Surely no if afflictions be the way through which you must come to God then never be discouraged at affliction Troubles and afflictions are of excellent use under the blessing of the Spirit to further Christs great design of bringing you to God How often would you turn out of that way which leads to God if God did not hedge up your way with thorns Hosea 2. 6. Doubtless when you come home to God you shall find you have been as much beholding it may be a great deal more to your troubles than to your comforts for bringing you thither however the sweetness of the end will infinitely more than recompence the sorrows and troubles of the way nor are they worthy to be compared with the glory that shall be revealed in you Rom. 8. 18. Deduction 6. How much are all Believers obliged in point of interest to follow Jesus Christ whithersoever he goes Thus are the Saints described Rev. 14. 4. These are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first-fruits unto God and to the Lamb. If it be the design of Christ to bring us to God then certainly it is our duty to follow Christ in all the paths of active and passive obedience through which he now leads us as ever we expect to be brought home to God at last We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Heb. 3. 14. If we have followed him through many sufferings and troubles and shall turn away from him at last we lose all that we have wrought and suffered in Religion and shall never reach home to God at last the Crown of life belongs only to them who are faithful to the death Deduction 7. Let all that desire or expect to come unto God hereafter come to Christ by faith now There is no other way to the Father but by Christ no other way to Christ but faith how vain therefore are the hopes and expectations of all unbelievers Be assured of this great truth Death shall bring you to God as an avenging Judge if Christ do not bring you now to God as a reconciled Father without holiness no man shall see God the dore of hope is shut against all Christless persons John 14. 6. No man cometh unto the Father but by me Oh what a sweet voice cometh down from Heaven to your souls this day saying As ever you expect or hope to come to God and enjoy the blessedness that is here come unto Christ obey his calls give up your selves to his conduct and government and you shall certainly be brought to God as sure as you shall now be brought to Jesus Christ by spiritual union so sure shall you be brought to God in full fruition Blessed be God for Jesus Christ the new and living way to the Father ANd thus I have finished the Motives drawn from the titles and benefits of Christ serving to enforce and quicken the great Gospel-exhortation of coming to and effectually applying the Lord Jesus Christ in the way of faith O that the blessings of the Spirit might follow these Calls and fix these Considerations as Nailes in sure places But seeing the great hindrance and obstruction to faith is the false opinion and perswasion of most unregenerate men that they are already in Christ My next work therefore shall be in a second Use of Conviction to undeceive men in that matter and that by shewing them the undoubted certainty of these two things First That there is no coming ordinarily to Christ without the Applications of the Law to our Consciences in a way of effectual Conviction Secondly Nor by that neither without the teachings of God in the way of spiritual illumination The first of these will be fully confirmed and opened in The Twentieth SERMON Sermon 20. Rom. 7. 9. Text. The great usefulness of the Law or Word of God in order to the application of Christ. For I was alive without the Law once but when the Commandment came sin revived and I died THe scope of the Apostle in this Epistle and more particularly in this Chapter is to state the due use and excellency of the Law which he doth accordingly First By denying to it power to justifie us which is the peculiar honour of Christ. Secondly By ascribing to it a power to convince us and so prepare us for Christ. Neither attributing to it more honour than belongeth to it nor yet detracting from it that honour and usefulness which God hath given it It cannot make us righteous but it can convince us that we are unrighteous it cannot heal but it can open and discover the wounds that sin hath given us which he proves in this place by an argument drawn from his own experience confirmed also by the general experience of Believers in whose persons and names we must here understand him to speak For I was alive without the Law once but when the Commandment came sin revived and I died wherein three particulars are very observable First The opinion Paul had and all unregenerate men have of themselves before Conversion I was alive once by 1. life understand here liveliness chearfulness and confidence of his good estate and condition he was full of vain hope false joy and presumptuous confidence a very brisk and jovial man Secondly The sense and opinion he had and all others will have of themselves if ever they come under the regenerating 2. work of the Spirit in his ordinary method of working I died The death he here speaks of stands opposed to that life before mentioned and signifies the sorrows fears and tremblings that seized upon his soul when his state and temper were upon the change the apprehensions he then had of his condition struck him home to the heart and damped all his carnal mirth I died Thirdly The ground and reason of this wonderful alteration and change of his judgement and apprehension of 3. his own condition the Commandment came and sin revived the Commandment came i. e. it came home to my Conscience it was set on with a divine and mighty efficacy upon my heart the Commandment was come before by way of promulgation and the literal knowledge of it but it never came till now in the spiritual sense and convincing power to his soul though he had often read and heard the Law before yet he never clearly understood the meaning and extent he never felt the mighty
and what an account have those men to give to God for the blood of those souls by them betrayed to the everlasting burnings Such flattery is the greatest cruelty those whom you bless upon earth will curse you in Hell and the day in which they trusted their souls to your conduct Inference 3. How great a mercy is it to be awakened out of that general sleep and security which is fallen upon the world You cannot estimate Inference 3. the value of that mercy for it is a peculiar mercy O that ever the Spirit of the Lord should give thy soul a jog under the Ministry of the word startle and rouse thy Conscience whilst others are left snoring in the deep sleep of security round about thee when the Lord shall deal with thy soul much after that rate he did with Paul in the way to Damascus who not only saw a light shining from Heaven which those that travelled with him saw as well as he but heard that voice from Heaven which did the work upon his heart though his Companions heard it not Besides it is not only a peculiar mercy but it is a leading introductive mercy to all other spiritual mercies that follow it to all eternity if God had not done this for thee thou hadst never been brought to faith to Christ or Heaven for from this act of the Spirit all other saving acts take their rise so that you have cause for ever to admire the goodness of God in such a favour as this is Inference 4. Lastly Hence it follows that the generality of the world are in the direct way to eternal ruine and whatever their vain confidences Inference 4. are they cannot be saved Narrow is the way and strait is the gate that leadeth unto life and few there be that find it Hear me all you that live this dangerous life of carnal security and vain hope whatever your perswasions and confidences are except you give them up and get better grounds for your hope you cannot be saved For First Such hopes and confidences as yours are directly contradictory to the established order of the Gospel which requires repentance Acts 5. 31. faith Acts 13. 39. and regeneration John 3. 3. in all that shall be saved and this order shall never be altered for any mans sake Secondly If such as you be saved all the threatnings in Scripture must be reversed which lie in full opposition to your vain hopes Mark 16. 16. John 3. 16. Rom. 3. 8 9. either the truth of God in these threatnings must fail or your vain hopes must fail Thirdly If ever such as you be saved new conditions must be set to all the promises for there is no condition of any special promise found in any unregenerate person Compare your hearts with these Scriptures Mat. 5. 3 4 5 6. Psal. 24. 4. Psal. 84. 11. Gen. 17. 1 2. Fourthly If ever such a hope as yours bring you to Heaven then the saving hope of Gods elect is not rightly described to us in the Scriptures Scripture hope is the effect of regeneration 1 Pet. 1. 3. and purity of heart is the effect of that hope 1 John 3. 3. Nay Fifthly The very nature of Heaven is mistaken in Scripture if such as you be Subjects qualified for its enjoyment for assimilation or the conformity of the soul to God in holiness is in the Scripture account a principal ingredient of that blessedness by all which it manifestly appears that the hopes of most men are vain and will never bring them to Heaven The Twenty first SERMON Sermon 21. Doct. 2. That there is a mighty efficacy in the Word or Law Doct. 2. of God to kill vain Confidence and quench carnal Mirth in the hearts of men when God sets it home upon their Consciences THe weapons of the word are not carnal but mighty 2 Cor. 10. 4 5. through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. In the opening of this point I shall 1. Demonstrate the efficacy of the word or Law of God 2. Shew wherein the efficacy thereof lies 3. From whence it hath all this mighty power and efficacy First I shall give you some demonstrations of the mighty power and efficacy that there is in the word or Law of God 1. which will appear with fullest evidence First From the various subjects upon whom it works the hearts and Consciences of men of all orders and qualities 1. have been reached and wounded to the quick by the two-edged sword of Gods Law Some among the great and honourable of the earth though indeed the fewest of that rank have been made to stoop and tremble under the word Act. 24. 16. Mark 6. 20. 1 Sam. 15. 24. the wise and learned of the world have felt its power and been brought over to imbrace the humbling and self-denying ways of Christ Acts 17. 34. Thus Origen Hierom Tertullian Bradwardine and many more came into Canaan laden with Egyptian Gold as one speaks i. e. they came into the Church of God abundantly enriched and furnished with the learned arts and sciences devoting them all to the service of Christ Yea and which is as strange the most simple weak and illiterate have been wonderfully changed and wrought upon by the power of the word the testimonies of the Lord make wise the simple Men of weak understandings in all other matters have been made wise to salvation by the power of the word Mat. 11. 25. 1 Cor. 1. 27. Nay the most malicious and obstinate enemies of Christ have been wounded and converted by the word 1 Tim. 1. 13. Act. 16. 24. Those that have been under the prejudice of the worst and most idolatrous education have been the subjects of its mighty power Act. 19. 26. To conclude men of the most profligate and debauched lives have been wonderfully changed and altered by the power of the word 1 Cor. 6. 10 11. Secondly The mighty efficacy of the Law of God appears in the manner of its operation which works suddenly strikes like a Dart through the hearts and Consciences of men Act. 2. 37. a wonderful change is made in a short time and as it works quickly and suddenly so it works irresistibly with an uncontrouled power upon the spirits of men 1 Thes. 1. 5. Rom. 1. 16. Let the soul be armed against conviction with the thickest ignorance strongest prejudice or most obstinate resolution the word of God will wound the breast even of such a man when God sends it forth in his authority and power Thirdly The wonderful power of the Law or word of God is evidently seen in the strange effects which are produced by it in the hearts and lives of men For First It changes and alters the frame and temper of the mind it moulds a man into a quite contrary
abortions and miscarriages under the Word Luke 8. 12 13 14. there are hopeful and promising beginnings and budding of affections in some persons especially in their youth but when once they come to be engaged in the world how soon are they dampt and quenched as the cares of a Family grow on so do the cares of salvation wear off 't is not as it was wont to be what shall I do to be saved how shall I get interest in Christ but what shall I eat and drink and wherewithal shall I and mine be maintained Thus earth justles out heaven and the present world drowns all thoughts of that to come Good had it been for many men they had never been engaged so deep in the world as they are their life is but a constant hurry of business and a perpetual diversion from Christ and things that are eternal Thirdly Lastly The deceitfulness and treachery of the heart which too easily gives way to the designs of Satan and suffers it self to be imposed upon by him is not the least cause why so many hopeful beginnings come to nothing and the effects of the word vanish Pride and self-love are very apt to over-value every little good and slight or undervalue every evil that is in us and so quickly choaks those convictions that begin to work in our souls But oh that such men would consider that the dying away of their convictions is that which threatens the life of their souls for ever now is the bud withered the blossome blasted and what expectation is there of fruit after this except the Lord revive them again The Lord open mens eyes to discern the danger of such things as these are Jud. ver 12. Heb. 10. 38. Yet I deny not but there are many stands and pauses in the work of conversion it seems to dye away and then revives again and revive it must or we are lost but how many are there who never recover it more This is a sore Judgement of a most terrible consequence to the souls of men 3. Thirdly In the last place Let it be a word of counsel and advice to them upon whom the word works effectually 3. and powerfully to whose hearts the commandment is come home to revive sin and kill their vain hopes and these are of two sorts 1. Embryos under the first workings of the Spirit 2. Compleat births of the Spirit regenerated souls First Embryos that are under the first workings of the Spirit in the word O let it not seem a misery or unhappiness 1. to you that the Commandment is come and sin revived and your former hopes overthrown It must be thus if ever God intend mercy for you Had you gone on in that dangerous security you were in before you had certainly been lost for ever God hath stopt you in that path that leads down to hell and none that go in there do ever return again or take hold of the paths of life O 't is better to weep tremble and be distressed now than to mourn without hope for ever let it not trouble you that sin hath found you out you could never have found out the remedy in Christ if you had not found out the disease and danger by the coming of the commandment And I beseech you carefully to observe whether the effects and operations of the word upon your hearts be deeper and more powerful than they are found to be in such souls as miscarry under it the Commandment comes to them and shews them this or that more gross and startling sin doth it come to you and shew you not only this or that particular sin but all the evils of your heart and life the corruption of your natures as well as the transgressions of your lives if so it promises well and looks hopefully and comfortably to you The commandment comes to others and startles them with the fears of damnation for their sin it puts them into a grievous fright at hell and the everlasting burnings but doth it come to thee and discover the infinite evil that is in thy sin as it is committed against the great holy righteous and good God and so melts thy heart into tears for the wrong that thou hast done him as well as the danger into which thou hast brought thy self This is a hopeful work and may encourage thee It comes to others and greatly shakes but never destroyes and razes the foundation of their vain hopes if it so revive sin as to kill all vain hopes in thee and shut thee up to Christ as thy only door of hope fear not these troubles will prove the greatest mercies that ever befell thee in this world if thus they work and continue to work upon thy soul. Secondly Others there are upon whom the Word hath 2. had its full effect as to Conversion O bless God for ever for this mercy you cannot sufficiently value it God hath not only made it a convincing and wounding but a converting and healing word to your souls he hath not only revived your sins and killed your vain hopes but begotten you again to a lively hope see that you be thankful for this mercy How many have sate under the same word but never felt such effects of it As Christ said in another case There were many Widows in Israel in the time of Elijah but unto none of them was the Prophet sent save unto Sarepia a City of Sidon to a certain Widow there Luke 4. 46. So I may say in this case there were many souls in the same Congregation at the same time but unto none of them was the word sent with a Commission to convince and save but such a one as thy self one as improbable to be wrought upon as any soul there O let this beget thankfulness in your souls and let it make you love the word as long as you live I will never forget thy precepts for by them thou hast quickened me Psal. 119. 93. But above all I beseech you make it appear that the Commandment hath come home to your hearts with power to convince you of the evil of sin by your tenderness and care to shun it as long as you live If ever you have seen the face of sin in the glass of the Law of God if your hearts have been humbled and broken for it in the dayes of your trouble and distress certainly you will choose the worst affliction rather than sin it would be the greatest folly in the world to return again to iniquity Psal. 85. 8. you that have seen so much of the evil that is in it and the danger that follows it you that have had such inward terrours and fears of Spirit about it when that terrible representation was made you will be loth to feel those gripes and distresses of Conscience again for the best enjoyment in this world Blessed be God if any word have been brought home to our hearts which hath been instrumental to bring us
represented him but when a light from God enters into the soul to discover the nature of God and of sin then it sees that whatever wrath is treasured up for sinners in the dreadful threatnings of the Law is but the just demerit of sin the recompence that is meet the wages of sin is death Rom. 6. ult the penal evil of damnation is but equal to the moral evil of sin So that in the whole Ocean of Gods eternal wrath there is not one drop of injustice yea the soul doth not only see the Justice of God in its eternal damnation but the wonderful mercy of God in the suspension thereof so long O what is it that hath withheld God from damning me all this while how is it that I am not in hell Now do the fears and awful apprehensions of eternity seize the soul and the worst of sensitive creatures is supposed to be in a better condition than such a soul never do men tremble at the threatnings of God nor rightly apprehend the danger of their condition until sin and wrath and the wages of sin be discovered to them by a light from heaven Lesson 3. Thirdly God teaches the soul whom he brings to Christ that deliverance from sin and wrath to come is the greatest and most important business it hath to do in this world Acts 16. 30. what must I do to be saved q. d. O direct me to some effectual way if there be any to secure my poor wretched soul from the wrath of God Sin and the wrath that follows it are things that swallow up the souls and drink up the very spirit of men their thoughts never conversed with things of more confessed truth and awful solemnity these things float not upon their fancies as matters of meer speculation but settle upon their hearts day and night as the deepest concernment in all the world they now know much better than any meer Scholar the deep sense of that Text Matth. 16. 26. what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul Five things shew how weighty the thoughts and cares of salvation are upon their hearts First Their continual thoughtfulness and solicitude about these things if earthly affairs divert them for a while yet they are still returning again to this solemn business Secondly Their careful redeeming of time and saving the very moments thereof to employ about this work those that were prodigal of hours and dayes before look upon every moment of time as a precious and valuable thing now Thirdly Their fears and tremblings lest they should miscarry and come short at last shew how much their hearts are set upon this work Fourthly Their inquisitiveness and readiness to embrace all the help and assistance that they can get from others evidently discovers this to be their great design Fifthly and Lastly The little notice they take of all other troubles and afflictions tells you their hearts are taken up about greater things This is the third Lesson they are taught of God Lesson 4. Fourthly The Lord teaches the soul that is coming to Christ that though it be their duty to strive to the uttermost for salvation yet all strivings in their own strength are insufficient to obtain it This work is quite above the power of nature 't is not of him that willeth nor of him that runneth but of God that sheweth mercy the soul is brought to a full Conviction of this by the discovery of the heinous nature of sin and of the rigour and severity of the Law of God no repentance nor reformation can possibly amount unto a just satisfaction nor are they within the compass and power of our will It was a saying that Dr. Hill often used to his friends speaking about the power of mans will he would lay his hand upon his breast and say every man hath something here to confute the Arminian doctrine this fully takes off the soul from all expectations of deliverance that way it cannot but strive that is its duty but to expect deliverance as the purchase of its own strivings that would be its sin Lesson 5. Fifthly The soul that is coming to Christ by faith is taught of God that though the case it is in be sad yet it is not desperate and remediless there is a door of hope a way of escape for poor sinners how black and fearful soever their own thoughts and apprehensions are There is usually at this time a dawning light of hope in the soul that is under the fathers teachings and this commonly arises from the general and indefinite incouragements and promises of the Gospel which though they do not presently secure the soul from danger yet they prop and mightily support it against despair for though they be not certain that deliverance shall be the event of their trouble yet the possibilities and much more the probabilities of deliverance are a great stay to the sinking soul the troubled soul cannot but acknowledge it self to be in a far better case than the damned are whose hopes are perished from the Lord and a death-pang of despair hath seised their Consciences and herein the merciful and compassionate nature of God is eminently discovered in haftening to open the door of hope almost as soon as the evil of sin is opened it was not long after Adams eyes were opened to see his misery that God opened Christ his remedy in that first promise Gen. 3. 15. and the same method of grace is still continued to his Elect off-spring Gal. 3. 21 22. Rom. 3. 21 22. these supporting hopes the Lord sees necessary to encourage industry in the use of means 't is hope that sets all the world awork if all hope were cut off every soul would sit down in a sullen despair yielding it self for hell Lesson 6. The Lord teaches those that come to Christ that there is a fulness of saving power in him whereby any soul that duely receives him may be perfectly delivered from all its sin and misery Heb. 7. 25. Col. 1. 19. Mat. 28. 18. this is a great and necessary point for every Believer to learn and hear from the Father for unless the soul be satisfied of the fulness of Christs saving power it will never move forward towards him and herein also the goodness of God is most sweetly and seasonably manifested for at this time 't is the great design of Satan to fill the soul with despairing thoughts of a pardon but all those black and heart-sinking thoughts vanish before the discovery of Christs alsufficiency Now the sin-sick soul saith with that woman Mat. 9. 21. If I may but touch the hem of his Garment I shall be healed how deep soever the guilt and stain of sin be yet the soul which acknowledges the infinite dignity of the blood of Christ the offering of it up to God in our room and Gods declared satisfaction in it must
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
life be prolonged for a season it lives in believers still but not upon the provision they willingly make to fulfil the Lust of it Rom. 13. ult The design of every true believer is co incident with the design of the spirit to destroy and mortifie corruption they long for the extirpation of it and are daily in the use of all sanctified means and instruments to subdue and destroy it the workings of their corruptions are the afflictions of their souls Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death and there is no one thing that sweetens the thoughts of death to believers except the sight and full enjoyment of God more than their expected deliverance from sin doth Evidence 5. Where ever the spirit of God dwelleth in the way of sanctification in all such he is the spirit of prayer and supplication Rom. 8. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered where ever he is poured out as the spirit of grace he is also poured out as the spirit of supplication Zech. 12. 10. his praying and his sanctifying influences are undivided There is a threefold assistance that the spirit gives unto sanctified persons in prayer he helps them before they pray by setting an edge upon their defires and affections he helps them in prayer by supplying matters of request to them teaching them what they should ask of God he assisteth them in the manner of prayer supplying to them suitable affections and helping them to be sincere in all their desires to God 't is he that humbles the pride of their hearts dissolves and breaks the hardness of their hearts out of dcadness makes them lively out of weakness makes them strong he assisteth the spirits of believers after prayer helping them to faith and patience to believe and wait for the returns and answers of their prayers O Reader reflect upon thy duties consider what spirituality sincerity humility broken-heartedness and melting affections after God are to be found in thy duties is it so with thee or dost thou shuffle over thy duties as an interruption to thy business and pleasures are they an ungrateful task imposed upon thee by God and thy own conscience are there no hungerings and thirstings after God in thy soul or if there be any pleasure arising to thee out of prayer is it not from the ostentation of thy gifts if it be so reflect sadly upon the carnal state of thy heart these things do not speak the spirit of grace and supplication to be given thee Evidence 6. Where ever the spirit of Grace inhabits there is an heavenly spiritual frame of mind accompanying and evidencing the indwelling of the spirit Rom. 8. 5 6. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit for to be carnally minded is death but to be spiritually minded is life and peace by the mind understand the musings reasonings yea and the cares fears delights and pleasures of the soul which follow the workings and meditations of the mind as these are so are we if these be ordinarily and habitually taken up and exercised about earthly things then is the frame and state of the man carnal and earthly the workings of every creature follow the being and nature of it if God Christ Heaven and the world to come engage the thoughts and affections of the soul the temper of such a soul is spiritual and the spirit of God dwelleth there this is the life of the regenerate Phil. 3. 20. our conversation is in Heaven and such a frame of heart is life and peace a serene placid and most comfortable life no pleasure upon earth no gratifications of the senses do relish and savour as spiritual things do Consider therefore which way thy heart ordinarily works especially in thy Solitudes and hours of retirement these things will be a great evidence for or against thy soul. David could say how precious are thy thoughts unto me O God! how great is the summ of them if I should count them they are more in number than the sand when I awake I am still with thee Psal. 139. 17 18. Yet it must be acknowledged for the relief of weaker Christians that there is great odds and variety found in this matter among the people of God for the strength steadiness and constancy of a spiritual mind results from the depth and improvement of sanctification the more grace still the more evenness spirituality and constancy there is in the motions of the heart after God The minds of weak Christians are more easily entangled in earthly vanities and more frequently diverted by inward corruptions yet still there is a spiritual pondus inclination and bent of their hearts towards God and the vanity and corruption which hinders their communion with him is their greatest grief and burthen under which they groan in this world Evidence 7. Those to whom the spirit of grace is given they are led by the spirit Rom. 8. 14. As many as are led by the spirit of God they are the Sons of God sanctified souls give themselves up to the government and conduct of the spirit they obey his voice beg his direction follow his motions deny the solicitations of the flesh and blood in obedience to him Gal. 1. 16. and they that do so they are the sons of God 't is the office of the spirit to guide us into all truth and 't is our great duty to follow his guidance Hence it is that in all enterprizes and undertakements the people of God so earnestly beg direction and counsel from him Lead me O Lord in thy righteousness saith David make thy way straight before my face Psal. 8. 5. they dare not in doubtful cases lean to their own understandings yea in points of duty and in points of sin they dare not neglect the one or commit the other against the convictions and perswasions of their own consciences though troubles and sufferings be unavoidable in that path of duty when they have ballanced duties with sufferings in their most serious thoughts the conclusion and result will still be it is better to obey God than man the dictates of the spirit rather than the counsels of flesh and blood But before I leave this point I reckon my self a debtor unto weak Christians and shall endeavour to give satisfaction to some special doubts and fears with which their minds are ordinarily entangled in this matter for it is a very plain case that many souls have the presence and sanctification of the spirit without the evidence and comfort thereof Divers things are found in believers which are as so many fountains of fears and doubts to them And First I greatly doubt the spirit of God is not in me Obj. 1. saith
97. 11. though the harvest to reap and gather in that Joy and Comfort be not yet come and there are many other wayes beside that of joy and comfort whereby the indwelling of the spirit may evidence it self in thy soul if he do not enable thee to rejoyce yet if he enable thee sincerely to mourn for sin if he do not enlarge thy heart in Comfort yet if he humble and purge thy heart by sorrows if he deny thee the assurance of faith and yet give thee the dependance of faith thou hast no reason to call in question or deny the indwelling of the spirit in thee for that cause But the Apostle saith they that walk in the spirit do not fulfil Obj. 5. the Lusts of the flesh Gal. 5. 16. but I find my self entangled and frequently overcome by them therefore I doubt the spirit of God is not in me 'T is possible the ground of your doubting may be your Sol. mistake of the true sense and meaning of that Scripture it is not the Apostles meaning in that place that sin in believers doth not work tempt and oftentimes overcome and captivate them for then he would contradict himself in Rom. 7. 23. where he thus complains but I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members but two things are meant by that expression you shall not fulfil the Lusts of the flesh First That the principle of grace will give cheque to sin in its first motions and cause it to miscarry in the womb like an untimely birth before it comes to its full maturity it shall never be able to gain the full consent of the will as it doth in the unregenerate Secondly if notwithstanding all the opposition grace makes to hinder the birth or commission of it it do yet prevail and break forth into act yet such acts of sin as they are not committed without regret so they are followed with shame sorrow and true repentance and those very surprizals and captivities of sin at one time are made cautions and warnings to prevent it at another time if it be so with thee thou dost not fulfill the Lusts of the flesh And now Reader upon the whole if upon examination of thy heart by these rules the Lord shall help thee to discern the saving work of his spirit upon thy soul and thereby thine interest in Christ what a happy man or woman art thou what pleasure will arise to thy soul from such a discovery Look upon the frame of thine heart absolutely as it is in it self at present or comparatively with what once it was and others still are and thou wilt find enough to transport and melt thy heart within thee certainly this is the most glorious piece of Workmanship that ever God wrought in the world upon any man Eph. 2. 10. the spirit of God is come down from heaven and hath hallowed thy soul to be a Temple for himself to dwell in as he hath said I will dwell in them and walk in them and I will be their God and they shall be my people 2 Cor. 7. 16. Moreover this gift of the spirit is a sure pledge and earnest of thy future glory time was when there was no such work upon thy soul and considering the frame and temper of it the total aversation strong opposition and rooted enmity that was in it it is the wonder of wonders that ever such a work as this should be wrought upon such an heart as thine that ever the spirit of God whose nature is pure and perfect holiness should choose such an unclean polluted abominable heart to frame an habitation for himself there to dwell in to say of thy soul now his spiritual Temple as he once said of the material Temple at Jerusalem Psal. 132. 13 14. The Lord hath chosen it he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it O what hath God done for thy soul Think Reader and think again are there not many thousands in the world of more ingenuous sweet and amiable disposition than thy self whom yet the spirit of God passeth by and leaveth them as Tabernacles for Satâ—… to dwell in such a one thou lately wast and hadst still remained if God had not wrought for thee beyond all the expectation and desires of thine own heart O bless God that you have received not the spirit of the world but the spirit which is of God that ye might know the things which are freely given unto you of God The Twenty fifth SERMON Sermon 25. 2 COR. 5. 17. Text. Therefore if any man be in Christ he is a New Creature Of the nature and necessity of the New Creature old things are passed away behold all things are become new YOU have seen one tryal of an interest in Christ in our last discourse namely by the donation of the Spirit we have here another Tryal of the same matter from one of the greatest and most noble effects of the Spirit upon our souls namely his work of renovation or new creation if any man be in Christ he is a new Creature The Apostles scope in the immediate context is to disswade Christians from a carnal sinful partiality in their respects to men not to dispense them after the manner of the world according to the external differences but the real internal worth and excellency that is in men This the Apostle presses by two arguments one drawn from the end of Christs death verse 15. which was to take us off from those selfish designs and carnal ends by which the world is swayed Secondly from the new spirit by which believers are acted they that are in Christ are to judge and measure all things by a new rule if any man be in Christ he is a new Creature old things are passed away q. d. we have done with that low selfish spirit of the world which was wholly governed by Carnal interest we are now to judge by a new rule to be acted from a new principle aim at a new and more noble end behold all things are become new In these words we have three general parts to be distinctly considered viz. 1. The great question to be determined if any man be in Christ. 2. The Rule by which it may be determined viz. he is a new Creature 3. This general rule more particularly explained old things are passed away behold all things are become new First We have here the great question to be determined Whether a man be in Christ a question upon the determination 1. whereof we must stand or fall for ever by being in Christ the Apostle doth not here mean the general profession of Christianity which gives a man the reputation of an interest in him but by being in Christ he means an interest in him by vital union with his
the world a wondring at them 1 Pet. 4. 4. Wherein they think it strange that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obstupescent ut ad rei inusitatae spectaculum Beza Ils se trouvent tous nouveaux comme en 〈◊〉 autre monde you run not with them to the same excess of riot speaking evil of you they think it strange the word signifies to stand at gaze as the hen doth which hath brooded and hatched Partridge Eggs when she seeth the Chickens which she hath brought forth take the wing and fly away from her thus do the men of the world stand amazed to see their old companions in sin whose language once was vain and earthly it may be prophane and filthy now to be praying speaking of God Heaven and things spiritual having no more to do with them as to sin except by way of reprehension and admonition this amazes the world and makes them look with a strange admiring eye upon the people of God Thirdly In the next place let us enquire into the properties 3. and qualities of this new creature and shew you as we are able what they are yet Reader expect not here an exact and accurate account of that which is so great a mystery for if questions may be moved about a silly fly which may puzzle the greatest Philosopher to resolve them how much more may we conceive this great and marvellous work of God the most mysterious and admirable of all his works to surmount the understandings of the most illuminated Christians O how little do we know of the nature properties and operations of this new Creature so far as God hath revealed it to our weak understandings we may speak of it And First The Scripture speaks of it as a thing of great difficulty to be conceived by man Joh. 3. 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the spirit The original of winds is a question of great difficulty in Philosophy we hear the voice of the wind feel its mighty force and behold its strange effects but neither know whence it comes or whither it goes ask a man Do you hear the wind blow yes do you feel it blow yes very sensibly do you see the effects of it rending and overturning the trees yes very plainly but can you describe its nature or declare its original no that is a mystery which I do not understand why fo Just so it is with him that is born of the spirit the holy spirit of God whose nature and operations we understand but little of comes from heaven quickens and influences our souls beats down and mortifies our lusts by his almighty power these effects of the spirit in us we experimentally feel and sensibly discern but how the spirit of God first entred into and quickned our souls and produced this new creature in them we understand little more of it than how the bones do grow in the womb of her that is with Child Eccles. 11. 5. Therefore is the life of the new creature called a hidden life Col. 3. 3. the nature of that life is not only hidden totally from all carnal men but in a very great measure it is an hidden and unknown life unto spiritual men though themselves be the subjects of it Secondly But though this life of the new Creature be a great mystery and secret in some respects yet so far as it is 〈◊〉 〈◊〉 〈◊〉 â—…ppears unto us the new creature is the most 〈◊〉 〈◊〉 〈◊〉 lovely creature that ever God made for the 〈◊〉 〈◊〉 〈◊〉 himself is upon it the new man is created 〈◊〉 〈◊〉 〈◊〉 24. as the picture is drawn after the man 〈◊〉 〈◊〉 〈◊〉 God himself delineated by the spirit that admirable Artist upon the soul of man holiness is the beauty and glory of God and in holiness the new creature is created after Gods own image Col. 3. 10. the regenerate soul hereby becomes holy 1 Joh. 3. 3. not essentially holy as God is nor yet efficiently holy for the regenerate soul can neither make it self nor others holy but the life of the new creature may be said to resemble the life of God in this that as God lives to himself so the new creature wholly lives to God as God loves holiness and hates the contrary so doth the new creature 't is in these things formed after the image of him that created it when God creates this creature in the soul of man we are said then to be partakers of the divine nature 2 Pet. 1. 4. so that there can be nothing communicated unto men which beautifies and adorns their souls as this new creation doth men do not resemble God as they are noble and as they are rich but as they are holy no gift no endowment of nature imbelishes the soul as this new creature doth an awful Majesty sits upon the brow of the new creature commanding the greatest and worst of men to do homage to it Mark 6. 20. yea such is the beauty of the new creature that Christ its Author is also its admirer Cant. 4. 9. Thou hast ravished mine heart with one of thine eyes Thirdly This New Creature is created in man upon the highest design that ever any work of God was wrought the end of its creation and infusion is high and noble Salvation to the soul in which it is wrought this is both the finis operis and the finis operantis it is the design both of the work and of the workman that wrought it when we receive the end of our faith we receive the salvation of our souls Salvation is the end faith as death is the end of sin so life eternal is the end of grace The new creature doth by the instinct and steady direction of its own nature take its course as directly to God and to heaven the place of his full enjoyment as the Rivers do to the Ocean it declares it self to be made for God by its restless workings after him and as salvation is the end of the new creature so it is the express design and end of him that created it 2 Cor. 5. 5. Now he that hath wrought us for the self same thing is God by this workmanship of his upon our souls he is now polishing preparing and making them meet to be partakers of the inheritance of the Saints in light Col. 1. 12. Fourthly The new Creation is the most necessary work that ever God wrought upon the soul of man the eternal well-being of his soul depends upon it and without it no man shall see God Heb. 12. 14. and Joh. 1. 3 5. Except ye be regenerate and born again ye cannot see the Kingdom of God can you be saved without Christ you know you cannot can you have interest in Christ without the new creature my Text expressly tells you it can never be for if any man
heart Thirdly The crucifixion of the flesh doth not consist in the cessation of the external acts of sin for in that respect the lusts of men may dye of their own accord even a kind of natural death The members of the body are the weapons of unrighteousness as the Apostle calls them age or sickness may so blunt or break those weapons that the soul cannot use them to such sinful purposes and services as it was wont to do in the vigorous and healthful season of life not that there is less sin in the heart but because there is less strength and activity in the body Just as it is with an old Soldier who hath as much skill policy and delight as ever in military actions but age and hard services have so infeebled him that he can no longer follow the camp Fourthly The crucifixion of sin doth not consist in the fevere castigations of the body and penancing it by stripes fasting and tiresome pilgrimages This may pass for mortification among Papists but never was any lust of the flesh destroyed by this rigour Christians indeed are bound not to indulge and pamper the body which is the instrument of sin nor yet must we think that the spiritual corruptions of the soul â—…eel those stripes which are inflicted upon the body see Col. 2. 23. 't is not the vanity of superstition but the power of true religion which crucifies and destroys corruption 't is faith in Christs blood not the spilling of our own blood which gives sin the mortal wound Secondly But if you enquire what then is implied in the Posit 2. mortification or crucifixion of sin and wherein it doth consist I answer First It necessarily implies the souls implantation into Christ and union with him without which it is impossible Errant in ipsa natura mortificationis Christianae nam corporis afflictionem injuriam reputant pro vera mortificatione cum illa non ad carnem praecipue aut inferiorem animae partem sed ad mentem voluntatem maximè pertineat Davenant in Coloss. 256. that any one corruption should be mortified they that are Christs have crucified the flesh the attempts and endeavors of all others are vain and ineffectual when we were in the flesh saith the Apostle the motions of sin which were by the Law did work in our members to bring forth fruit unto death Rom. 5. 7. sin was then in its full dominion no abstinence rigour or outward severity no purposes promises or solemn vows could mortifie or destroy it there must be an implantation into Christ before there can be any effectual crucifixion of sin what Believer almost hath not in the days of his first convictions tryed all external methods and means of mortifying sin and found it in experience to be to as little purpose as the binding of Sampson with green Wit hs or Cords But when he hath once come to act faith upon the death of Christ then the design of mortification hath prospered and succeeded to good purpose Secondly Mortification of sin implies the agency of the spirit of God in that work without whose assistances and aids all our endeavours must needs be fruitless of this work we may say as it was said in another case Zech. 4. 6. not by might noâ—… by power but by my spirit saith the Lord. When the Apostle therefore would shew by what hand this work of mortification is performed he thus expresseth it Rom. 8. 13. if ye through the spirit do mortifie the deeds of the body ye shall live the duty is ours but the power whereby we perform it is Gods the spirit is the only successful Combatant against the lusts that war in our members Gal. 5. 17. 't is true this excludes not but implies our endeavours for it is we through the spirit that mortifie the deeds of the body but yet all our endeavours without the Spirits aid and influence avail nothing Thirdly The crucifixion of sin necessarily implies the subversion of its dominion in the soul a mortified sin cannot be a reigning sin Rom. 6. 12 13 14. Two things constitute the dominion of sin viz. the fulness of its power and the souls subjection tâ—… it As to the fulness of its power that rises from the suitableness it hath and pleasure it gives to the corrupt heart of man it seems to be as necessary as the right hand as useful and pleasant as the right eye Mat. 5. 29. but the mortified heart is dead to all pleasures and profits of sin it hath no delight or pleasure in it it becomes its burthen and daily complaint Mortification presupposes the illumination of the mind and conviction of the conscience by reason whereof sin cannot deceive and blind the mind or bewitch and ensnare the will and affections as it was wont to do and consequently its dominion over the soul is destroyed and lost Fourthly The crucifying of the flesh implies a gradual weakning of the power of sin in the soul. The death of the Cross was a slow and lingering death and the crucified person grew weaker and weaker every hour so it is in the mortification of sin the soul is still cleansing it self from all filthiness of the flesh and spirit and perfecting holiness in the fear of God 2 Cor. 7. 1. And as the body of sin is weakned more and more so the inward man or the new creature is renewed day by day 2 Cor. 4. 16. for sanctification is a progressive work of the spirit and as holiness increases and roots it self deeper and deeper in the soul so the power and interest of sin proportionably abates and sinks lower and lower until at length it be swallowed up in victory Fifthly The crucifying of the flesh notes to us the Believers designed application of all spiritual means and sanctified instruments for the destruction of it there is nothing in this world which a gracious heart more vehemently desires and longs for than the death of sin and perfect deliverance from it Rom. 7. 2â—… the sincerity of which desires doth accordingly manifest it self in the daily application of all Gods remedies such are daily watching against the occasions of sin Job 31. 1. I have made a Covenant with mine eyes more than ordinary vigilancy over their special or proper sin Psal. 18. 23. I kept my self from mine iniquity earnest cries to Heaven for preventing grace Psal. 19. 13. keep back thy Servant also from presumptuous sins let them not have dominion over me deep humbling of soul for sins past which is an excellent preventive unto future sins 2 Cor. 2. 11. in that he sorrowed after a Godly sort what carefulness it wrought care to give no furtherance or advantage to the design of sin by making provision for the flesh to fulfill the Lusts thereof as others do Rom. 13. 13 14. willingness to bear the due reproofs of sin Psal. 141. 5. Let the righteous smite me it shall be a kindness these and such like means of
they carry no grudge except it be against this enemy sin and yet these are the men who are most suspected and charged of disturbing the times they live in Just as the Wolf accused the Lamb which was below him for pudling and defiling the stream But there will be a day when God will clear up the innocency and integrity of his mistaken and abused servants and the world shall see it was not preaching and praying but drinking swearing prophaneness and enmity unto true godliness which disturbs and breaks the tranquillity and quietness of the times mean time let innocency commit it self unto God who will protect and in due time vindicate the same Inference 6. If they that be Christs have crucified the flesh then whatsoever Inference 6. Religion Opinion or Doctrine doth in its own nature countenance and encourage sin is not of Christ the doctrine of Christ every where teacheth mortification the whole stream of the Gospel runs against sin the doctrine it teacheth is holy pure and heavenly it hath no tendency to extol corrupt nature and feed its pride by magnifying its freedom and power or by stamping the merit and dignity of the blood of Christ upon its works and performances it never makes the death of Christ a Cloak to cover sin but an instrument to destroy it and whatsoever doctrine it is which nourishes the pride of nature to the disparagement of grace or incourages licentiousness and fleshly lust is not the doctrine of Christ but a spurious off-spring begotten by Satan upon the corrupt nature of man Inference 7. If mortification be the great business and character of a Christian then that condition is most eligible and desirable by Christians Inference 7. which is least of all exposed to Temptation Prov. 30. 8. Give me neither poverty nor riches but feed me with food convenient that holy judicious man was well aware of the danger lurking in both extreams and how near they border upon deadly temptations and approach the very precipice of ruine that stand upon either ground few Christians have an head strong and steddy enough to stand upon the pinacle of wealth and honour nor is it every one that can grapple with poverty and contempt A mediocrity is the Christians best external security and therefore most desirable and yet how do the corruptions the pride and ignorance of our hearts grasp and covet that condition which only serves to warm and nourish our lusts and make the work of mortification much more difficult 'T is well for us that our wise Father leaves us not to our own choice that he frequently dashes our earthly projects and disappoints our fond expectations If children were left to carve for themselves how often would they cut their own fingers Inference 8. If Mortification be the great business of a Christian then Inference 8. Christian fellowship and society duly managed and improved must needs be of singular use and special advantage to the people of God For thereby we have the friendly help and assistance of many other hands to carry on our great design and help us in our most difficult business if corruption be too hard for us others this way come into our assistance Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness If temptations prevail and over-bear us that we fall under sin 't is a special mercy to have the reproofs and counsels of our brethren who will not suffer sin to rest upon us Levit. 19. 17. Whilst we are sluggish and sleepy others are vigilant and careful for our safety The humility of another reproves and mortifies my pride The activity and liveliness of another awakens and quickens my deadness The prudence and gravity of another detects and cures my levity and vanity The heavenliness and Spirituality of another may be exceeding useful both to reprove and heal the earthliness and sensuality of my heart Two are better than one but wo unto him that is alone The Devil is well aware of this great advantage and therefore strikes with special malice against embodied Christians who are as a well disciplined army whom he therefore more especially endeavours to rout and scatter by persecutions that thereby particular Christians may be deprived of the sweet advantages of mutual society Inference 9. How deeply hath sin fixed its roots in our corrupt nature that it should be the constant work of a Christians whole life to mortifie Inference 9. and destroy it God hath given us many excellent helps his spirit within us variety of ordinances and duties are also appointed as instruments of Mortification And from the very day of Regeneration unto the last moment of dissolution the Christian is daily at work in the use of all sanctified means external and internal yet can never dig up and destroy corruption at the root all his life long The most eminent Christians of longest standing in Religion who have shed Millions of tears for sin and poured out many thousand Prayers for the Mortification of it do after all find the grudgings of their old disease that there is still life and strength in those corruptions which they have given so many wounds unto in duty O the depth and strength of sin which nothing can separate from us but that which separates our souls and bodies And upon that account the day of a believers death is better than the day of his birth Never till then do we put off our armour sheath our sword and cry victory victory 2. Use for Exhortation If they that are Christs have crucified the flesh c. Then as ever we hope to make good our claim to Christ let us give Use 2. all diligence to mortifie sin in vain else are all our pretences unto Union with him This is the great work and discriminating character of a believer And seeing it is the main business of life and great evidence for heaven I shall therefore press you to it by the following Motives and Considerations 1. Motive And first methinks the comfort and sweetness resulting from Mortification should effectually perswade every believer Motive 1. to more diligence about it There is a double sweetness in Mortification one in the nature of the work as it is a duty a sweet Christian duty another as it hath respect to Christ and is evidential of our Union with him In the first consideration there is a wonderful sweetness in Mortification for dost thou not feel a blessed calmness cheariness and tranquillity in thy conscience when thou hast faithfully repelled temptations successfully resisted and overcome thy corruptions Doth not God smile upon thee conscience incourage and approve thee Hast thou not an heaven within thee whilst others feel a kind of hell in the deadly gripes and bitter accusations of their own consciences are covered with shame and filled with horrours But then consider it also as an evidence of the souls
grown and confirmed believers and such are these First The more submissive and quiet any man is under the will of God in smart and afflicting providences the more that mans heart is mortified unto sin Psal. 119. 67 71. Col. 1. 11. Secondly The more able any one is to bear the reproaches and rebukes of his sin the more Mortification there is in that man Psal. 141. 5. Thirdly The more easily any man can resign and give up his dearest earthly comforts at the call and command of God the more progress that man hath made in the work of Mortification Heb. 11. 17. 2 Sam. 15. 25. Fourthly The more power any man hath to resist sin in the first motions of it and stifle it in the birth the greater degree of Mortification that man hath attained Rom. 7. 23 24. Fifthly If great changes upon our outward condition make no change for the worse upon our spirits but we can bear prosperous and adverse providences with an equal mind then Mortification is advanced far in our souls Phil. 4. 11 12. Sixthly The more fixed and steady our hearts are with God in duty and the less they are infested with wandring thoughts and earthly interpositions the more Mortification there is in that soul. And so much briefly of the Evidences of Mortification 5. Use for Consolation It only remains that I shut up all with a few words of consolation unto all that are under the Mortifying influence of the Use 5. spirit Much might be said for the comfort of such In brief First Mortified sin shall never be your ruine 't is only raigning sin that is ruining sin Rom. 8. 13. Mortified sins and pardoned sins shall never lye down with us in the dust Secondly If sin be dying your souls are living for dying unto sin and living unto God are inseparably connected Rom. 6. 11. Thirdly If sin be dying in you it is certain that Christ died for you and you cannot desire a better Evidence of it Rom. 6. 5 6. Fourthly If sin be dying under the Mortifying influences of the spirit and it be your daily labour to resist and overcome it you are then in the direct way to heaven and eternal salvation which few very few in the world shall find Luke 13. 24. Fifthly To shut up all if you through the spirit be daily mortifying the deeds of the body then the death of Christ is effectually applied by the spirit unto your souls and your interest in him is unquestionable for they that are Christs have Crucified the flesh with the affections and lusts and they that have so Crucified the flesh with its affections and lusts are Christs Blessed be God for a Crucified Christ. The Twenty ninth SERMON Sermon 29. 1 JOHN 2. 6. Text. He that saith he abideth in him ought himself also so Of the Imitation of Christ in holiness of his life and the necessity of it in all believers to walk even as he walked THe express and principal design of the Apostle in this Chapter is to propound marks and signs both Negative and Positive for the trial and examination of mens claims to Christ amongst which not to spend time about the Coherence my Text is a principal one a trial of mens interest in Christ by their imitation of Christ. It is supposed by some Expositors that the Apostle in laying down this mark had a special design to overthrow the wicked Doctrine of the Carpocratians 〈◊〉 taught as Epiphanius relates it that men might have as much Communion with God in sin as in duty In full opposition to which the Apostle lays down this Proposition wherein he asserts the necessity of a Christ-like conversation in all that claim Union with him or interest in him The words resolve themselves into two parts Viz. 1. A Claim to Christ supposed 2. The only way to have our claim warranted First We have here a claim to Christ supposed if any 1. man say he abideth in him abiding in Christ is an expression denoting proper and real interest in Christ and communion with him for it is put in opposition to those temporary light and transient effects of the Gospel which are called a morning dew or an early cloud such a receiving of Christ as that Mat. 13. 21. which is but a present flash a sudden vanishing pang abiding in Christ notes a solid durable and effectual work of the Spirit throughly and everlastingly joyning the soul to Christ. Now if any man whosoever he be for this indefinite is equivalent to an universal term let him never think his claim to be good and valid except he take this course to adjust it Secondly The only way to have this claim warranted 2. and that must be by so walking even as he walked which words carry in them the necessity of our imitation of Christ. But it is not to be understood indifferently and universally of all the works or actions of Christ some of which were extraordinary and miraculous some purely mediatory and not imitable by us in these paths no Christian can follow Christ nor may so much as attempt to walk as he walked But the words point at the ordinary and imitable ways and works of Christ therein it must be the care of all to follow him that profess and claim interest in him they must so walk as he walked this so is a very bearing word in this place the emphasis of the Text seems to lie in it however certain it is that this so walking doth not imply an equality with Christ in holiness and obedience for as he was filled with the spirit without measure and anointed with that oyl of gladness above his fellows so the purity holiness and obedience of his life is never to be matched and equallized by any of the Saints But this so walking only notes a sincere intention design and endeavour to imitate and follow him in all the paths of holiness and obedience according to the different measures of grace received The life of Christ is the Believers copy and though the Believer cannot draw one line or letter exact as his copy is yet his eye is still upon it he is looking unto Jesus Heb. 12. 2. and labouring to draw all the lines of his life as agreeably as he is able unto Christ his pattern Hence the Observation is DOCT. That every man is bound to the imitation of Christ under penalty Doct. of forfeiting his claim to Christ. The Saints imitation of Christ is solemnly enjoined by many Christiani 〈◊〉 Christo nomen acceperunt operae pretium est ut sicut sunt â—…eraedes nominis ita sint imitatores sanctitatis Bern. sent lib. p. 436. great and express commands of the Gospel so you find it 1 Pet. 1. 15. But as he that hath called you is holy so be ye holy in all manner of conversation So Eph. 5. 1 2. Be ye therefore followers of God as dear Children and walk in love as Christ
his Tribunal to be solemnly sentenced They are as my Text speaks condemned already but then that dreadful sentence will be solemnly pronounced by Jesus Christ whom they have despised and rejected then shall that scripture be fulfilled Luke 19. 27. These mine enemies that would not that I should reign over them bring them hither and slay them before me Inference 2. Hence be informed how great a mercy the least measure Inference 2. of saving faith is for the least measure of true faith unites the soul to Jesus Christ and then there is no condemnation to them that are in Christ Jesus Rom. 8. 1. Not one sentence of God against them So Acts 13. 39. By him all that believe are justified from all things The weakest believer is as free from condemnation as the strongest the righteousness of Christ comes upon all believers without any difference Rom. 3. 22. Even the righteousness of God which is by faith of Christ Jesus unto all and upon all them that believe for there is no difference 'T is not in imputed as it is in inherent righteousness one man hath more holiness than another The faith that receives the righteousness of Christ may be very different in degrees of strength but the received righteousness is equal upon all believers A piece of gold is as much worth in the hand of a child as it is in the hand of a man O the exceeding preciousness of saving faith Inference 3. How dreadful a sin is the sin of unbelief which brings Inference 3. men under the condemnation of the great God! no sin startles less or damns surer 'T is a sin that doth not affright the conscience as some other sins do but it kills the soul more certainly than any of those sins could do for indeed other sins could not damn us were it not for unbelief which fixes the guilt of them all upon our persons This is the condemnation Unbelief is the sin of sins and when the spirit comes to convince men of sin he begins with this as the capital sin John 16. 9. But more particularly First Estimate the evil of unbelief from its Object It is the slighting and refusing of the most excellent and wonderful person in heaven or earth The fiducial vision of Christ is the joy of Saints on earth the facial vision of Christ is the happiness of Saints in heaven 'T is a despising of him who is altogether lovely in himself who hath loved us and given himself for us 'T is the rejecting of the only Mediator betwixt God and man after the rejecting of whom there remains no sacrifice for sin Secondly Let the evil of unbelief be valued by the offer of Christ to our souls in the Gospel 't is one part of the great mystery of godliness that Christ should be preached to the Gentiles 1 Tim. 3. 16. That the word of this salvation should be sent to us Acts 13. 26. A mercy denied to the fallen angels and the greatest part of mankind which aggravates the evil of this sin beyond all imagination So that in refusing or neglecting Jesus Christ is found vile ingratitude highest contempt of the grace and wisdom of God and in the event the loss of the only season and opportunity of salvation which is never more to be recovered to all eternity Inference 4. If this be the case of all unbelievers it is not to be admired Inference 4. that souls under the first convictions of their miserable condition are plunged into such deep distresses of Spirit It 's said of them Acts 2. 37. That they were pricked at the heart and cried out Men and brethren what shall we do And so the Jayler He came in trembling and astonished and said Sirs what must I do to be saved Certainly if souls apprehend themselves under the condemnation and sentence of the great God all their tears and tremblings their weary days and restless nights are not without just cause and reason Those that never saw their own miserable condition by the light of a clear and full conviction may wonder to see others so deeply distressed in Spirit They may misjudge the case and call it melancholy or madness but spiritual troubles do not exceed the cause and ground of them let them be as deep and great as they will and indeed it is one of the great mysteries of grace and providence a thing much unknown to men how such poor souls are supported from day to day under such fears and sorrows as are able in a few hours to break the stoutest Spirit in the world Luther was a man of great natural courage and yet when God let in spiritual troubles upon his soul it is noted of him ut nec vox nec calor nec sanguis superesset He had neither voyce nor heat nor blood appearing in him Inference 5. How groundless and irrational is the mirth and jollity of all carnal and unregenerate men they feast in their prison Inference 5. and dance in their fetters O the madness that is in the hearts of men If men did but see their mittimus made for hell or believe they are condemned already it were impossible for them to live at that rate of vanity they do and is their condition less dangerous because it is not understood Surely no but much more dangerous for that O poor sinners you have found out an effectual way to prevent your present troubles it were well if you could find out a way to prevent your eternal misery but 't is easier for a man to stifle conviction than prevent damnation Your mirth hath a twofold mischief in it it prevents repentance and encreaseth your future torment O what an hell will your hell be who drop into it out of all the sensitive and sinful pleasures of this world If ever a man may say of mirth that it is mad and of laughter what doth it he may say so in this case Inference 6. Lastly what cause have they to rejoyce admire and praise the Lord to Eternity who have a well grounded Inference 6. confidence that they are freed from Gods condemnation O give thanks to the Father who hath delivered you from the power of darkness and translated you into the Kingdom of his dear Son Col. 1. 13. Rejoyce and be exceeding glad for if you be freed from condemnation you are out of Satans power he hath no more any dominion over you The power of Satan over men comes in by vertue of their condemnation as the power of the Jayler or Executioner over the bodies of condemned prisoners doth Heb. 2. 14. If you be freed from condemnation the sting of death shall never touch you For the sting of death smites the souls of men with a deadly stroak only by vertue of Gods condemnatory sentence 1 Cor. 15. 55 56. The sting of death is sin and the strength of sin is the law If you be freed from condemnation now you shall stand with comfort and boldness
dreadful stab to that noble power Gods vicegerent in the soul. And thus you see the first thing made good that light puts deep guilt and aggravation into sin Secondly In the next place let us examine why sin so aggravated by the light makes men liable to the greater condemnation 2. for that it doth so is beyond all debate or question else the Apostle Peter would not have said of those sinners against light as he doth 2 Pet. 2. 21. That it had been better for them not to have known the way of righteousness nor would Christ have told the Inhabitants of Chorazin or Bethsaida that it should be more tolerable for Tyre and Sidon in the day of Judgement than for them There is a twofold reason of this 1. Ex parte Dei on Gods part 2. Ex parte Peccatoris on the Sinners part First Ex parte Dei on Gods part who is the righteous Judge of the whole earth and will therefore render unto every man according as his works shall be for shall not the Judge of the whole earth do right he will judge the world in righteousness and righteousness requires that difference be made in the punishment of Sinners according to the different degrees of their sins Now that there are different degrees of sin is abundantly clear from what we have lately discoursed under the former head where we have shewed that the light under which men sin puts extraordinary aggravations upon their sins answerable whereunto will the degrees of punishment be awarded by the righteous Judge of Heaven and earth The Gentiles who had no other light but that dim light of nature will be condemned for disobeying the law of God written upon their hearts but yet greater wrath is reserved for them who sin both against the light of nature and the light of the Gospel also and therefore it is said Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile Impenitent Jews and Gentiles will all be condemned at the Bar of God but with this difference to the Jew first i. e. principally and especially because the light and mercy which he abused and violated were far greater than those bestowed upon the Gentiles because unto them were committed the Oracles of God and God had not dealt with any Nation as with that Nation Indeed in the rewards of obedience the same reason doth not hold he that came into the Vineyard at the last hour of the day may be equal in reward with him that bare the heat and burthen of the whole day because the reward is of grace and bounty not of debt and merit but it is not so here justice observes an exact proportion in distributing punishments according to the degrees deserts and measures of sin and therefore it is said concerning Babylon Rev. 18. 7. How much she had glorified her self and lived deliciously so much torment and sorrow give her Secondly Ex parte Peccatoris upon the account of sinners it must needs be that the heaviest wrath and most intolerable torments should be the portion of them who have sinned under and against the clearest light and means of grace for we find in the Scripture account that a principal and special part of the torment of the damned will arise from their own Consciences Mark 9. 44. Where their worm dieth not and the fire is not quenched and nothing is more manifest than this that if Conscience be the tormentor of the damned then sinners against light must needs have the greatest torments For First The more knowledge any man had in this world the more was his Conscience violated and abused here by sinning against it and O what work will these violations and abuses make for a tormenting Conscience in Hell With what rage and fury will it then avenge it self upon the most stout daring and impudent sinner the more guilt now the more rage and fury then Secondly The more knowledge or means of knowledge any man hath enjoyed in this world so much the more matter is prepared and laid up for Conscience to upbraid us with in the place of torments and the upbraidings of Conscience are a special part of the torments of the damned O what a peal will Conscience ring in the ears of such sinners Did not I warn thee of the issue of such sins undone wretch How often did I strive with thee if it had been possible to take thee off from thy course of sinning and to escape this wrath Did not I osten cry out in thy bosom stop thy course sinner Hearken to my counsel turn and live but thou wouldst not hearken to my voice I forewarned thee of this danger but thou slightedst all my warnings thy lusts were too strong for my light and now thou seest whither thy way tended but alas too late Thirdly The more knowledge or means of knowledge any man hath abused and neglected in this world so many fair opportunities and great advantages he hath lost for Heaven and the more opportunities and advantages he hath had for Heaven the more intolerable will Hell be to that man as the mercy was great which was offered by them so the torment will be unspeakable that will arise from the loss of them Sinners you have now a wide and open door many blessed opportunities of salvation under the Gospel it hath put you in a fair way for everlasting happiness many of you are not far from the kingdom of God there will be time enough in Hell to reflect upon this loss What think you will it not be sad to think there O how fair was I once for Heaven to have been with God and among yonder Saints My Conscience was once convinced and my affections melted under the Gospel I was almost perswaded to be a Christian indeed the bargain was almost made betwixt Christ and my soul there were but a few points in difference betwixt us but wretch that I was at those points the bargain stuck and there the treaty ended to my eternal ruine I could not deny my lusts I could not live under the strict yoak of Christs government but now I must live under the insupportable wrath of the righteous and terrible God for ever and this torment will be peculiar to such as perish under the Gospel The Heathen who enjoyed no such means can therefore have no such reflections nay the very Devils themselves who never had such a plank after their shipwrack I mean a Mediator in their nature or such terms of reconciliation offered them will not reflect upon their lost opportunities of recovering as such sinners must and will this therefore is the condemnation that light is come into the world but men loved darkness rather than light Inference 1. Hence it follows that neither knowledge nor the best means of knowledge are in themselves sufficient to secure men from wrath Inference 1. to come Light in it self is a choice
in good earnest that would receive no repulse take no denial but even force themselves through all difficulties into heaven and so would it be with you If the God of this world had not blinded your minds you would never pray with so much unconcernedness nor hear with so much oscitancy and carelesness pray as if you prayed not and hear as if you heard not It is with many of our hearers as it was with Aristotle who after a quaint Oration made before him was asked how he liked it Truly said he I did not hear it for I was thinking all the while of another matter Fifthly This also is a plain evidence that the God of this world hath blinded many mens eyes among us for that they fear not to commit great sins to avoid small hazards and troubles which all the world could never perswade them to do if they were not hoodwink'd by the God of this world Those that have seen sin as sin in the glass of Gods Law will choose as Moses did to suffer any affliction with the people of God rather than enjoy the pleasures of sin which are but for a season Heb. 11. 25. Those that have seen and felt the evil of sin in the deep troubles of their spirits sor it will account all reproaches all losses all sufferings from men to be but flea-bitings to the burthen of sin Sixthly The pride and self-conceitedness of many thousands who profess Christianity plainly shews their minds to be blinded by the Sophistry of Satan and that they do not understand themselves and the woful state of their own souls Those that see God in the clearest light abhor themselves in the deepest humility Isa. 6. 5. Job 42. 5. If ever the Lord had effectually opened your eyes by a clear discovery of your state by nature and the course of your life under the efficacy and influence of continual temptations and corruptions how would your plumes fall None in the world would rate you lower than your selves would By all which it appears that multitudes are blinded by the God of this world Thirdly In the third place we are to consider what policies Satan useth to blind the minds of them that believe not 3. and we shall find there are three sorts of policies practised by the God of this world upon the minds and understandings of men which he darkens By 1. Hindering the reception of Gospel-light 2. Obstructing the efficacy of it when received 3. Making mis-applications of it to other purposes First It is a great policy of Satan to blind the understandings of men by hindering and preventing the reception of Gospel light which he doth especially these five ways First By tempting the dispensers of the Gospel to darken the truths thereof in their delivering of them to shoot over the heads of their hearers in lofty language and terms of art so that common understandings can give no account when the Sermon is done what the preacher would have but however commend him for a good Scholar and an excellent Orator I make no doubt but the Devil is very busie with Ministers in their Studies tempting them by the pride of their own hearts to gratifie his design herein he teaches them how to paint the glass that he may keep out the light I acknowledge a proper grave and comely stile befits the lips of Christs Ambassadours they should not be rude and careless in their language or method But this affectation of great swelling words of vanity is but too like the proud Gnosticks whom the Apostle is supposed to tax for this evil Jude v. 16. This is to darken counsel by words without knowledge Job 31. 2. To amuse and bemist poor ignorant souls and nullifie the design of preaching for every thing is accounted so far good as it is good to the end it is ordained for A sword that hath an hilt of Gold set thick with Diamonds is no good sword if it have no edge to cut or want a good back to follow home the stroke O that the Ministers of Christ would choose rather sound than great words such as are apt to pierce the heart Qui populariter pueriliter trivialiter simplicissime docent optimi ad vulgus sunt concionatores Bucholtz rather than such as tickle the fancy and let people beware of furthering the design of Satan against their own souls in putting a temptation upon their Ministers by despising plain preaching The more popular plain and intelligible our discourses are so much the more probable they are to be successful that is the most excellent Oratory that perswades men to Christ. Secondly Satan hinders the access of light to the understandings of men by imploying their minds about impertinent things while they are attending upon the Ordinances of God Thus he tempted them in Ezek. 33. 31 32. And they come unto thee as thy people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they show much love but their heart goeth after their covetousness And lo thou art unto them as a very lovely song of one that hath a pleasant voice The modulation of the Prophets voice was very pleasing to their ears but mean while their fancies and thoughts were wandring after their lusts their hearts were full of earthly projects Thirdly Satan hinders the access of light to the understandings of men by raising Objections and picking quarrels with the word on purpose to shake its authority and hinder the assent of the understanding to it and so the word makes no more impression than a fable or Romance would do And never did this design of Satan obtain more than in this Atheistical age wherein the main pillars and foundation of Religion are shaken in the minds of multitudes The Devil hath perswaded many that the Gospel is but a cunningly devised fable Fabula Christi as that blaspheming Pope called it That Ministers must say somewhat to get a living That heaven and hell are but fancies or at most things of great uncertainty and doubtsul credit This being once obtained the door of the soul is shut against truth And this design of Satan hath prospered the more in this generation by the corrupt doctrines of seducing spirits which have overthrown the faith of some 2 Tim. 2. 18. And partly from the scandalous lives of loose and vain professors the Gospel hath been brought into contempt but especially by Satans artificial improvement of the corrupt natures of men in an age wherein conscience hath been so much debauched and Atheism thereby spread as a gangreen in the body politick Fourthly Satan hinders the access of light by helping erroneous minds to draw false conclusions and perverse inferences from the great and precious truths of the Gospel and thereby bringing them under prejudice and contempt thus he assists the errors of mens minds about the doctrine of Election when he either perswades them that it
p. 385 Believers their general assembly p. 338 Believers undergo two changes p. 335 Believers have Christ for their Altar p. 316 Believers should have a free spirit p. 332 Believers in what manner brought to God p. 338 Bodies of sinners how smitten by death p. 536 Blindness of mind what it is p. 569 Blindness-spiritual what it includes p. 571 Blindness-spiritual what it excludes p. 570 Blindness of mind evidenced six ways p. 574 Blinding artifices of Satan what ibid. Burdensom nature of sin opened p. 185 Burden of sin why it must be felt p. 191 C. CAre of Christians over Christs honour p. 28â—… Carnal relations admonished p. 85 Charity to Saints strongly urged p. 37 38 Causes of spiritual life twofold p. 532 Christ transcendent in holiness p. 500 Christians no troublers of the world p. 476 Christ outbids all other offerers p. 74 Christ the mercy of mercies p. 234 Christ eight things in him attractive p. 154 Christ communicates all blessings to us p. 172 Christ makes hast in extremity p. 191 Christs burden exceeding heavy p. 185 Christ the only Physician p. 217 Christ qualified as foretold p. 240 Christ comprehensive of all that 's lovely p. 250. Christ an incomparable friend p. 257 Christ the desire of all Nations and how p. 264 Christ the Lord of Glory p. 277 Christs glory twofold p. 278 Christ the only comfort of Saints p. 290 Christ should be precious to Saints p. 319 Christians why void of comfort p. 293 Circumspection how necessary p. 588 Civility no evidence of grace p. 449 Companions in sin to be abandoned p. 384 Communion with Christ twofold p. 166 Communion with Christ in what it consists p. 167 Communion with Christ a great mysterie p. 173 Communion with Christ admirable p. 174 Communion with Saints how pleasant p. 179 Compassion due to the distressed p. 186 Coming to Christ what it includes p. 193 Communion with God kills sin p. 484 Conviction precedaneous to faith p. 147 Contentation of Christ in a low estate p. 513 Condemnation twofold p. 542 Content pressed upon Converts p. 23 Conversion introductive to all mercies p. 19 Condescension of God in the Gospel p. 50 Conversion how illustrated p. 76 Consent included in faith p. 120 Consolation what it is p. 288 Consolation three kinds thereof ibid. Consolation three ingredienâ—…s thereof p. 289 Contempts of the world contemned p. 318 Conviction the first work of the Spirit p. 414 Congruity of divine drawings with the will of man p. 72 Concomitants of faith what they are p. 150 Conversion its stupendious effects p. 86 Conscience the offices thereof p. 186 Conscience benummed how sad p. 189 Complaints to men fruitless ibid. Confidence without ground what p. 349. Converts exhorted to praise p. 371 Corruption of nature discovered p. 8â—… D. DAmned their dreadful state opened p. 187 Danger of refusing Christ. p. 156 Damnation how aggravated p. 354 Danger of false confidence ibid. Death and deadness how differenced p. 422 Degrees of faith the least precious p. 142 Despair in our selves necessary p. 147 Despair not of carnal relations p. 87 Death how made sweet p. 43 Death on what account dreadful p. 189 Death of Christ its design and end p. 336 Deliverance from sin what a mercy p. 380 Decrees of God how executed p. 409 Delight in God eminent in Christ. p. 509 Death spiritual what it is p. 530 Dignity of Saints whence inferred p. 36 Discourses of Heaven sweet in the way p. 343 Difficulty of faith discovered p. 137 Diseases of the soul what they are p. 217 Directions about faith six p. 159 Directions to inflame desires p. 273 Discouragements in godliness unreasonable p. 387 Divine authority of Scriptures p. 364 Dominion of sin cured by Christ. p. 219 Dominion of sin destroyed in Saints p. 327 Dominion of sin wherein it consists p. 461 Drawings of God what they are p. 71 Drawings of God opened five ways p. 73 Duties no evidences of grace p. 450 Desires after Christ examined p. 270 Desires after Christ include blessings ibid. Dejections of Saints groundless p. 344 E. EFficacy of the Gospel how great p. 358 Efficacy of preaching whence it is p. 55 End of the new Creature twofold p. 435 English preaching its encomium p. 560 Embryo's spiritual what they are p. 370 Enjoyment of God mans chief good p. 337 Enemies to souls who are so p. 355 Engagements to obedience what p. 561 Engage not sin in our own strength p. 486 Esteem nothing lovely but Christ. p. 259 Eyes opened two ways p. 585 Evidences of spiritual death p. 531 Evidences of persons unreconciled p. 61 Evidences of carnal security p. 350 Evidences of the power of the word p. 359 Evidences of the Spirit in us p. 415 Evidences of mortification p. 469 492 Extent of Christs Kingdom large p. 265 Expectations of wrath terrible p. 187 Examples motives to faith p. 198 Expectation implied in faith p. 195 Experiences of others relieving p. 190 Examples useful in mortification p. 491 Examples of the world not to be imitated p. 587 F. FAith its subject act and enemies p. 79 Faith considered two ways p. 128 Faith whether in two faculties p. 120 Faith its encomium above other graces p. 129 Faith justifies not as a work p. 132 Faith justifies as an applying instrument p. 133. Faith precious in the least degree p. 144 Faith of Papists an absurd faith p. 145 Faith its Antecedents Concomitants and Consequents p. 146 Faith is not the souls rest p. 207 Faith how great a mercy to men p. 546 Faith its instrumentality in mortification p. 483 Fall of Adam how aggravated p. 51 False joy the only joy of carnal men p. 350 False joy twofold p. 351 Fears of death how cured p. 209 Fellowship with Christ our dignity p. 163. Fellowship with Christ not natural p. 171 Fellowship of Saints advantageous p. 478 Filth of sin what and how removed p. 208 Folly of self-righteousness p. 226 Following Christ the Saints duty p. 344 Free-grace and full satisfaction consistent p. 53. Freedom from the rigour of the Law p. 326 Freedom from guilt what a priviledge ibid. Freedom from the first Covenant p. 409 Frustration of the Gospel how p. 354 Fulness of Christs saving power p. 383 G. GEnerality of men in the way to Hell p. 3â—…6 Gifts of the Spirit twofold p. 407 Gifts no evidences of Grace p. 450 Glory of the Saints will be very great p. 282 Gospels strange success whence is is p. 396 Gospel an invaluable mercy p. 365 Gospel why so unsuccessful p. 355 Gospel Embassy what it implies p. 47 48 Gospel why ineffectual to men p. 87 Gospels scope to bring men to believe p. 131 Gospel its power to awaken men p. 360 Gospel its enlightning efficacy ibid. Gospel its wounding power p. 361 Gospel how it turns the heart ibid. Gospel its power not in it self p. 362 Gospel efficacy not in the instrument ibid. Gospel in every part presses mortification p. 466 Gospel
with God is daily interrupted but it shall not be so in Heaven where the cure is perfect you shall not know love or delight in God as you do this day for you are not as yet come to the rest and to the inheritance which the Lord your God giveth you and so much as to the diseases of sin and Christs method of curing them Secondly As sin is the disease of the Saints so also is Sorrow The best of Saints must pass through the vally of 2â—… Bacha to Heaven How many tears fall from the Eyes of the Saints upon the account of outward as well as inward troubles even after their reconciliation with God Through much tribulation we must enter into the Kingdom of God Acts 14. 22. It would be too great a digression in this place to note but the more general heads under which almost infinite particulars of troubles and afflictions are found It shall suffice only to shew that whatever distress or trouble any poor soul is in upon any account whatsoever if that soul belong to Jesus Christ he will take care of it for present and deliver it at last by a compleat cure First Christ cures troubles by sanctifying them to the souls of his that are under affliction and makes their very troubles medicinal and healing to them Trouble is a Scorpion and hath a deadly sting but Christ is a wise Physician and extracts a Soveraign Oyl out of this Scorpion that heals the wound it makes By affliction our wise Physician purges our corruptions and so prevents or cures greater troubles by lesser inward sorrows by outward ones Isai. 27. 9. By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Secondly Christ cures outward troubles by inward consolations which are made to rise in the inner man as high as the waters of affliction do upon the outward man 2 Cor. 1. 5. One drop of spiritual comfort is sufficient to sweeten a whole Ocean of outward trouble It was an high expression of an Nihil Corpus sent it in nervâ—… cum Anima sit in Coelo afflicted Father whom God comforted just upon the death of his dear and only Son with some clearer manifestations of his love than was usual O said he might I but have such consolations as these I could be willing were it possible to lay an only Son into the grave every day I have to live in this world Thus all the troubles of the world are cured by Christ John 16. 33. In the world ye shall have trouble but in me ye shall have peace Thirdly Christ cures all outward sorrows and troubles in his people by death which is their removal from the place of sorrows to peace and rest for evermore Now God wipes all tears from their eyes and the days of their mourning are at an end they then put off the Garments and Spirit of mourning and enter into peace Isai. 57. 2. they come to that place and state where tears and sighs are things unknown to the Inhabitants one step beyond the state of this mortality brings us quite out of the sight and hearing of all troubles and lamentations These are the diseases of souls sin and sorrow and thus they are cured by Christ the Physician Secondly Next I shall shew you that Jesus Christ is the only Physician of souls none like him for a sick sinner and this will be evident in divers respects First None so wise and judicious as Jesus Christ to understand 2. and comprehend the nature depth and danger of soul diseases O how ignorant and unacquainted are men with the state and case of afflicted souls but Christ hath the tongue of the Learned that he should know how to speak a word in season to him that is weary Isai. 50. 4. He only understands the weight of sin and depth of inward troubles for sin Secondly None so able to cure and heal the wounds of afflicted souls as Christ is he only hath those medicines that can cure a sick soul. The blood of Christ and nothing else in Heaven or Earth is able to cure the mortal wounds which guilt inflicts upon a trembling Conscience let men try all other receipts and costly experience shall convince them of their insufficiency Conscience may be benummed by stupefactive medicines prepared by the Devil for that end but pacified it can never be but by the blood of Christ Heb. 16. 22. Thirdly None so tender hearted and sympathizing with sick souls as Jesus Christ he is full of bowels and tender compassions to afflicted souls he is one that can have compassion because he hath had experience Heb. 5. 2. If I must come into the Chirurgeons hand with broken bones give me such a one to choose whose own bones have been broken who hath felt the anguish in himself Christ knows what it is by experience having felt the anguish of inward troubles the weight of Gods wrath and the terrors of a forsaking God more than any or all the sons of men this makes him tender over distressed souls Isai. 42. 3. A bruised reed he will not break and smoaking flax he shall not quench Fourthly None cures in so wonderful a method as Christ doth he heals us by his stripes Isai. 53. 5. The Physician dyes that the Patient may live his wounds must bleed that ours may be cured he feels the smart and pain that we might have the ease and comfort No Physician but Christ will cure others at this rate Fifthly None so ready to relieve a sick soul as Christ he is within the call of a distressed soul at all times Art thou sick for sin weary of sin and made truly willing to part with sin Lift up but thy sincere cry to the Lord Jesus for help and he will quickly be with thee when the Prodigal the embleme of a convinced humbled sinner said in himself I will return to my Father the Father ran to meet him Luke 15. 20. he can be with thee in a moment Sixthly none so willing to receive and undertake all distressed and afflicted souls as Jesus Christ is he refuses none that come to him Joh. 6. 37. He that cometh unto me I will in no wayes cast out whatever their sins have been or their sorrows are however they have wounded their own souls with the deepest gashes of guilt how desperate and helpless soever their case appears in their own or others Eyes he never puts them off or discourages them if they be but willing to come Isai. 1. 18 19. Seventhly None so happy and successful as Christ he never fails of performing a perfect cure upon those he undertakes never was it known that any soul miscarried in his hands John 3. 15 16. other Physicians by mistakes by ignorance or carelesness fill Church-yards and cast away the lives of men but Christ suffers none to perish that commit themselves to him Eighthly none so free and generous as
may make an Idol of it and dote beyond the bounds of moderation upon it but there is no danger of excess in the love of Christ the soul is then in the healthiest frame and temper when it is most sick of love to Christ Cant. 5. 8. Fifthly The loveliness of every creature is of a cloying and glutting nature our estimation of it abates and links by our nearer approach to it or longer enjoyment of it creatures like Pictures are fairest at a due distance but it is not so with Christ the nearer the soul approacheth him and the longer it lives in the enjoyment of him still the more sweet and desireable he is Sixthly Lastly All other loveliness is unsatisfying and straitning to the soul of man there is not room enough in any one or in all the creatures for the soul of man to dilate and expatiate it self but it still feels it self pinch't in Aestuat infelix angusto â—…mite mundi and narrowed within those strait limits and this comes to pass from the inadequateness and unsuitableness of the creature to the nobler and more excellent soul of man which like a Ship in a narrow River hath not room to turn and besides is ever and anon striking ground and foundring in those shallows but Jesus Christ is every way adequate to the vast desires of the soul in him it hath Sea-room enough there it may spread all its fails no fear of touching the bottom And thus you see what is the importance of this phrase altogether lovely Secondly Next I promised to shew you in what respects Jesus Christ is altogether lovely And 2. First He is altogether lovely in his person a deity dwelling in flesh Joh. 1. 14. The wonderful union and perfection of the divine and humane nature in Christ renders him an object of admiration and adoration to Angels and men 1 Tim. 3. 16. God never presented to the world such a vision of glory before and then considering how the humane nature of our Lord Jesus Christ is replenished with all the graces of the Spirit so as never any of all the Saints was filled O how lovely doth this render him Joh. 3. 34. God giveth not the Spirit by measure unto him this makes him fairer than the children of men grace being poured into his lips Psal. 45. 2. If a small measure of grace in the Saints makes them such sweet and desireable companions what must the riches and fulness of the Spirit of grace filling Jesus Christ without measure make him in the eyes of believers O what a glory and a luster must it stamp upon him Secondly He is altogether lovely in his Offices for let us but consider the suitableness fulness and comfortableness of them First The suitableness of the Offices of Christ to the miseries and wants of men and we cannot but adore the infinite wisdom of God in his investiture with them we are by nature blind and ignorant at best but groping in the dim light of nature after God Acts 17. 27. Jesus Christ is a light to lighten the Gentiles Isai. 49. 6. When this great Prophet came into the world then did the day-spring from on high visit us Luk. 1. 78. The state of nature is a state of alienation and enmity to God Christ comes into the world an attoning sacrifice making peace by the blood of his Cross Col. 1. 20. All the world by nature are in bondage and captivity to Satan a lamentable thraldom Christs comes with a kingly power to rescue sinners as a prey from the mouth of the terrible one Secondly Let the fulness of his Offices be also considered by reason whereof he is able to save to the uttermost all that come to God by him Heb. 7. 25. The three Offices comprising in them all that our souls do need become an universal relief to all our wants and therefore Thirdly Unspeakably comfortable must the Offices of Christ be to the souls of sinners if light be pleasant to our eyes how pleasant is that light of life springing from the Sun of righteousness Mal. 4. 2. If a pardon be sweet to a condemned malefactor how sweet must the sprinkling of the blood of Jesus be to the trembling Conscience of a lawcondemned-sinner If a rescue from a cruel Tyrant be sweet to a poor Captive how sweet must it be to the ears of inslaved sinners to hear the voice of liberty and deliverance proclaimed by Jesus Christ Out of the several Offices of Christ as out of so many fountains all the promises of the new Covenant flow as so many soul refreshing streams of peace and joy all the promises of illumination counsel and direction flow out of the Prophetical Office all the promises of reconciliation peace pardon and acceptation flow out of the Priestly Office with the sweet streams of Joy and Spiritual comfort depending thereupon all the promises of converting increasing defending directing and supplying grace flow out of the Kingly Office of Christ indeed all promises may be reduced to the three Offices so that Jesus Christ must needs be altogether lovely in his Offices Thirdly Jesus Christ is altogether lovely in his relations First He is a lovely Redeemer Isai. 61. 1. he came to open the Prison-dores to them that are bound Needs must this Redeemer be a lovely one if we consider the depth of misery from which he redeemed us even from the wrath to come 1 Thess. 1. 10. How lovely was Titus in the eyes of the poor enthralled Greeks whom he delivered from their bondage This endeared him to them unto that degree that when their liberty was proclaimed they even trode one another to death to see the Herauld that proclaimed it and all the night following with instruments of musick danced about his Tent crying with united voyces A Saviour a Saviour Or whether we consider the numbers redeemed and the means of their redemption Rev. 5. 9. And they sang a new Song saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation He redeemed us not with Silver and Gold but with his own precious Blood by way of price 1 Pet. 1. 18 19. with his out-stretched and glorious arm by way of power Col. 1. 13. he redeemed us freely Eph. 1. 7. fully Rom. 8. 1. seasonably Gal. 4. 4. and out of special and peculiar love Joh. 17. 9. In a word he hath redeemed us for ever never more to come into bondage 1 Pet. 1. 5. Joh. 10. 28. Oh how lovely is Jesus Christ in the relation of a Redeemer to Gods elect Secondly He is a lovely Bridegroom to all that he espouses to himself how doth the Church glory in him in the words following my Text This is my Beloved and this is my Friend O ye Daughters of Jerusalem q. d. Heaven and earth cannot show such another which needs no fuller