that our light exceed our affections from the corruption of our wills In both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us especially if not kept constantly under the discipline of Mortification but some way indulged unto For 1. THE steam of their disorder will cloud and darken the understanding that it shall not be able clearly to discern any spiritual object least of all the greatest of them There is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind darken and deceive the mind in its Operations And it is much more so in things spiritual wherein that Disorder is an immediate Rebellion against its proper conducting Light that is against the Light and Rule of Grace THERE are three sorts of them unto whom the Gospel is preached in whom there are various Obstructions of this view 1. THERE is in obstinate unbelievers a darkness that is an effect of the power of Satan on their minds in blinding of them which makes it impossible for them to behold any thing of the Glory of Christ. So the Apostle declares it If our Gospel be hid it is hid unto them that are lost in whom the God of this World hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4. 3 4. Of these we do not speak 2. THERE is in all men a corrupt natural darkness or such a depravation of their minds by nature as that they cannot discern this Glory of Christ in a due manner Hence the Light shineth in darkness and the darkness comprehendeth it not John 1. 5. For the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. Hence it is that although Christ be preached among us continually yet there are very few who discern any Glory or Beauty in him for which he should be desired as the Prophet complains Isa. 53. 1 2. But I speak not of this natural darkness in general But even these persons have their minds filled with prejudices against the Gospel and darkned as unto the Glory of Christ according as corrupt lusts and affections are prevalent in â—hem see Joh. 1. 44. chap. 12. 43. Hence is the difference that is among the common hearers of the word For although no man can do any thing of himself for the receiving of Christ and the beholding of his Glory without the especial aid of the Grace of God Mat. 11. 24. John 6. 44 45 Yet some may make more opposition unto believing and lay more hindrances in their own way than others which is done by their lusts and 〈◊〉 3. THERE are those in whom both these evils are cured by faith wherein the eyes of our understandings are enlightened to perceive and discern spiritual things Ephes. 1. 16 17 18. But this cure is wrought in this life but in part 1 Cor. 13. 12. And in this cure by a supply of a principle of saving light unto our minds there are many degrees For some have a clearer light than others and thereby a more clear discerning of the Mystery of the Wisdom of God and of the Glory of Christ therein But whatever be our attainments herein that which obstructs this light that hinders it from shining in a due manner that obstructs and hinders faith in its view of the Glory of Christ. And this is done by the remainders of corrupted nature in us when they act in any prevalent degree For they darken the mind and weaken it in its spiritual Operations That is where any corrupt and inordinate affections as love of the world cares about it inclinations unto sensuality or the like spiritual disorders do prevail faith is weakened in its spiritual acts especially in discerning and beholding the Glory of Christ. For the mind is rendered unsteady in its enquiries after it being continually distracted and diverted with vain thoughts and Imaginations PERSONS under the Power of such Distempers may have the same doctrinal knowledge of the Person of Christ his Office and his grace with other men and the same evidence of its Truth fixed on their minds but when they endeavour a real intuition into the things themselves all things are dark and confused unto them from the uncertainty and instability of their own minds THIS is the sum of what I do design We have by Faith a View of the Glory of Christ. This View is weak and unsteady from the Nature of Faith it self and the way of its proposal unto us as in a Glass in comparison of what by Sight we shall attain unto But moreover where corrupt Lusts or inordinate Affections are indulged unto where they are not continually mortified where any one sin hath a perplexing prevalency in the Mind Faith will be so far weakened thereby as that it can neither see nor meditate upon this Glory of Christ in a due manner This is the Reason why the most are so weak and unstable in the performance of this Duty yea are almost utterly unacquainted with it The Light of Faith in the Minds of Men being impaired clouded darkned by the prevalency of unmortified Lusts it cannot make such discoveries of this Glory as otherwise it would do And this makes the preaching of Christ unto many so unprofitable as it is SECONDLY In the View of the Glory of Christ which we have by Faith it will fill the Mind with Thoughts and Meditations about him whereon the affections will cleave unto him with delight This as was said is inseparable from a spiritual View of his Glory in its due exercise Every one that hath it must and will have many Thoughts concerning and great affections to him See the description of these things Phil. 3. 8 10. It is not possible I say that we should behold the Glory of his Person Office and Grace with a due conviction of our concernment and interest therein but that our Minds will be greatly affected with it and be filled with contemplations about it Where it is not so with any it is to be feared that they have not heard his voice at any time nor seen his shape whatever they profess A spiritual sight of Christ will assuredly produce love unto him and if any Man love him not he never saw him he knows him not at all And that is no love which doth not beget in us many thoughts of the object beloved He therefore who is partaker of this Grace will think much of what Christ is in himself of what he hath done for us of his love and condescention of the manifestation of all the glorious excellencies of the Divine Nature in him exerted in a way of infinite Wisdom and Goodness for the Salvation of the Church Thoughts and Meditations of these
and Divine Ways of its manifestation those who know not Christ know nothing of them and many things in Providence do interpose to hinder our view of this Love for although that indeed God is Love yet his wrath is revealed from Heaven against the ungodliness of Men As all things at this day are filled with Evidences of his anger and displeasure How then shall we know wherein shall we behold the Glory of God in this that he is Love The Apostle declares it in the next words ver 9. Herein was manifest the love of God towards us because God sent his only begotten Son into the World that we might live through him This is the only Evidence given us that God is Love Hereby alone is the Divine Nature as such made known unto us namely in the Mission Person and Office of the Son of God Without this all is in Darkness as unto the true Nature and supream Operation of this Divine Love HEREIN do we behold the Glory of Christ himself even in this life This Glory was given him of the Father Namely That he now should declare and evidence that God is Love and he did so that in all things he might have the Preheminence Herein we may see how Excellent how Beautiful how Glorious and Desirable he is seeing in him alone we have a due Representation of God as he is Love which is the most joyful Sight of God that any Creature can obtain He who beholds not the Glory of Christ herein is utterly ignorant of those Heavenly Mysteries he knoweth neither God nor Christ he hath neither the Father nor the Son He knows not God because he knows not the holy Properties of his Nature in the Principal way designed by infinite Wisdom for their Manifestation he knows not Christ because he sees not the Glory of God in him Wherefore whatever Notions Men may have from the Light of Nature or from the Works of Providence that there is Love in God however they may adorn them in elegant affecting Expressions Yet from them no Man can know that God is Love In the Revelation hereof Christ hath the Preeminence nor caâ— any Man comprehend any thing of it aright but in him It is that which the whole Light of the Creation cannot discover for it is the Spring and Center of the Mystery of Godliness THESE things are of the deep things of God such as belong unto that Wisdom of God in a Mystery which they that are Carnal cannot receive as the Apostle testifies 1 Cor. 2. 14. But the meanest Believer who lives in the Exercise of Faith may have an Understanding of them so far as is needful unto his Love and Obedience The Sum of the whole is this if you would behold the Glory of Christ as the great Means of your Sanctification and Consolation as the only Preparation for the beholding of his Glory in Eternal Blessedness Consider what of God is made known and represented unto you in him wherein God purposed and designed to glorifie himself in him Now this is all that may be known of God in a saving manner especially his Wisdom his Love his Goodness Grace and Mercy whereon the Life of our Souls doth depend And the Lord Christ being appointed the only Way and Means hereof how exceeding glorious must he be in the Eyes of them that do believe THESE things being promised I shall close this first Consideration of that Glory of Christ which we behold by Faith in this World with some such Observations as may excite us unto the Practise of this great Duty and Improvement of this great Priviledge the greatest which on this side Heaven we can be made Partakers of THERE are some who regard not these things at all but rather despise them They never entertain any serious thoughts of obtaining a View of the Glory of God in Christ which is to be Unbelievers They look on him as a Teacher that came forth from God to reveal his Will and to teach us his Worship and so indeed he was But this they say was the sole use of his Person in Religion which is Mahumetism The Manifestation of all the holy Properties of the Divine Nature with the Representation of them unto Angels above and the Church in this World as he is the Image of the incisible God in the Constitution of his Person and the Discharge of his Office are things they regard not yea they despise and scorn what is professed concerning them for Pride and Contempt of others were always the safest Covert of Ignorance otherwise it would seem strange that Men should openly boast of their own Blindness But these Conceptions of Mens Minds are influenced by that Unbelief of his Divine Person which maketh havock of Christianity at this Day in the World I speak of them whose minds are better disposed towards heavenly things and unto them I say Wherefore do you love Jesus Christ for so you profess to do Wherefore do you trust in him Wherefore do you honour him Wherefore do you desire to be in Heaven with him Can you give a reason of this hope that is in you An account why you do all or any of these things If you cannot all that you pretend towards him is but fancy and imagination you fight uncertainly as men beating the air or is one of your reasons hereof That in him you do by Faith behold that glory of God with the Holy Properties of his Nature and their Principal Operations in order unto your own Salvation and Blessedness which otherwise would have been eternally hid from you Hereon is he precious unto them that do believe LET us therefore as many as are spiritual be thus minded Let us make use of this Priviledge with rejoycing and be found in the discharge of this Duty with diligence For thus to behold the glory of Christ is both our priviledge and our duty The duties of the Law were a burthen and a yoke but those of the Gospel are Priviledges and Advantages IT is a Promise concerning the days of the New Testament that our eyes shall see the King in his beauty Isa. 33 17. We shall behold the Glory of Christ in its Lustre and Excellency What is this Beauty of the King of Saints Is it not that God is in him and he is the great representative of his Glory unto us Wherefore in the contemplation of this Glory consists the principal exercise of Faith And who can declare the Glory of this Priviledge That we who are born in Darkness and deserved to be cast out into utter Darkness should be translated into this marvellous Light of the knowledge of the Glory of God in the Face of Jesus Christ. WHAT are all the stained Glories the fading Beauties of this World Of all that the Devil shewed our Saviour from the Mount What are they in comparison of one View of the Glory of God represented in Christ and of the Glory of Christ as his great Representative
punishing one for another that therefore the conjunction in the same Nature betwixt Christ and the Church is not a sufficient and just foundation of his suffering for us and in our Stead For by an act of his own will and choice he did partake of of our Nature and that for this very end that therein he might suffer for us as the Holy Ghost expresly declares Amongst others there neither is nor can be any thing of this Nature and so no objection from what is equal or inequal amongst them can arise against what is equal between Christ and the Church And herein is he glorious and precious unto them that believe as we shall see immediately 2. THERE is a Mystical Conjunction between Christ and the Church which answers all the most strict real or moral Vnions 〈◊〉 Conjunctions between other persons or things Such is the Conjunction between the head of a body and its members or the tree of the vine and its branches which are real or between an Husband and Wife which is moral and real also That there is such a Conjunction between Christ and his Church the Scripture plentifully declares as also that it is the Foundation of the Equity of his suffering in its stead So speaks the Apostle Eph. 5. 25 26 27 28 29 30 31 32. Husbands love your Wives even as Christ also loved the Church that is his Wife the Bride the Lambs Wife and gave himself for it c. Being the Head and Husband of the Church which was to be sanctified and saved and could be so no otherwise but by his Blood and Sufferings he was both meet so to suffer and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it and suffered Let the adversaries of the Glory of Christ assign any one Instance of such a Conjunction Union and Relation between any amongst mankind as is between Christ and the Church and they may give some countenance unto their Cavils against his Obedience and Sufferings in our stead with the imputation of what he did and suffered unto us But the Glory of Christ is singular herein and as such it appears unto them by whom the Mystery of it is in any measure spiritually apprehended BUT yet it will be said that this Mystical Conjunction of Christ with his Church is consequential unto what he did and suffered for it for it ensues on the conversion of Men unto him For it is by Faith that we are implanted into him Until that be actually wrought in us we have no Mystical Conjunction with him He is not an Head or an Huusband unto unregenerate unsanctified unbelievers whilst they continue so to be And such was the state of the whole Church when Christ suffered for us Rom. 5. 8. Eph. 2. 5. There was therefore no such Mystical Conjunction between him and the Church as to render it meet and equal that he should suffer in its stead Wherefore the Church is the Effect of the Work of the Redemption that whâ—ch rose out of it which was made and constituted by it and cannot be so the Object of it as that which was to be redeemed by vertue of an antecedent Conjunction with it I answer 1. ALTHOUGH this Mystical Conjunction is not actually consummate without an actual Participation of the Spirit of Christ yet the Church of the Elect was designed antecedently unto all his sufferings to be his Spouse and Wife so as that he might love her and suffer for her so it is said Hos. 12. 13. Israel served for a wife and for a wife he kept sheep Howbeit she was not his married wife until after he had served for her and thereby purchased her to be his Wife yet as he served for her she is called his Wife because of his Love unto her and because the was so designed to be upon his Service So was the Church designed to be the Spouse of Christ in the Counsel of God whereon he loved her and gave himself for her HENCE in the work of Redemption the Church was the Object of it as designed to be the Spouse of Christ and the Effect of it inasmuch as that thereby it was made meet for the full consummation of that Alliance as the Apostle expresly declares Eph. 5. 25 26 27. 2. ANTECEDENTLY unto all that the Lord Christ did and suffered for the Church there was a supreme act of the Will of God the Father giving all the Elect unto him entrusting them with him to be redeemed sanctified and saved as himself declares Joh. 17. 6 9. Chap. 10. 14 15 16. And on these Grounds this Mystical Conjunction between Christ and the Church hath its vertue and efficacy before it be actually consummate 3. THERE is a foederal Conjunction between distinct Persons And as this is various according unto the variety of the Interests and Ends of them that enter into it so that is most eminent where one by the common consent of all that are concerned undertakes to be a Sponsor or Surety for others to do and answer what on their part is required of them for attaining the ends of the Covenant So did the Lord Christ undertake to be Surety of the new Covenant in behalf of the Church Heb. 7. 22. and thereon tendred himself unto God to do and suffer for them in their stead and on their behalf whatever was required that they might be sanctified and saved These things I have treated of at large elsewhere as containing a great part of the Mystery of the Wisdom of God in the Salvation of the Church Here therefore I do only observe that this is that whereby the Mystical Conjunction that was between Christ and the Church whereon it was meet just and equal in the sight of God that what he did and suffered should be imputed unto us is compleated THESE are some of the Foundations of that Mystery of transmitting the sins of the Church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself which is the Life Soul and Center of all Scripture Revelations And herein is he exceedingly Glorious and precious unto them that believe No heart can conceive no Tongue can express the Glory of Christ herein Now because his Infinite Condescension and Love herein have been spoken to before I shall here only instance its Greatness in some of its Effects 1. IT shines forth in the Exaltation of the Righteousness of God in the forgiveness of sins There is no more adequate conception of the Divine Nature than that of Justice in Rule and Government Hereunto it belongs to punish sin according unto its desert And herein consisted the first actings of God as the Governour of the Rational Creation They did so in the Eternal punishment of the Angels that sinned and the casting of Adam out of Paradise an Emblem also of everlasting Ruin Now all the Church all the
Perfections I have elsewhere declared 9. HOWBEIT he would not restore them into their former State so as to have again two distinct Families each in an immediate Dependance on himself though he left them in different and distinct Habitations Eph. 3. 15. But he would gather them both into one and that under a new Head in whom the one Part should be preserved from sinning and the other delivered from sin committed 10. THIS then is that which the Apostle declares in these Words To gather together in one all things which are in Heaven and which are in Earth even in him And so he again expresseth it Col. 1. 20. To reconcile all things unto himself in him whether they are things in Heaven or things in Earth all things were fallen into disorder and confusion by sin they were fallen off from God into variance among themselves God would not restore them into their first Order in an immediate Dependance on his Divine Perfections He would no longer keep them in two distinct Families but he would in his infinite Wisdom and Goodness gather them up into one common Head on whom they should have their immediate Dependance and be reconciled again among themselves 11. THIS New Head wherein God hath gathered up all things in Heaven and Earth into one one Body one Family on whom is all their dependance in whom they all now consist is Jesus Christ the Son of God incarnate see 1 Cor. 11. 3. Eph. 1. 21 22 23. This Glory was reserved for him none other could be meet for it or worthy of it see Col. 1. 17 18 19 20 12. TO answer all the Ends of this New Head of Gods recollected Family all Power in Heaven and Earth all Fulness of Grace and Glory is committed unto him There is no Communication from God no Act of Rule towards this Family no Supply of Vertue Power Grace or Goodness unto Angels or Men but what is immediately from this New Head whereinto they are gathered In him they all consist on him do they depend unto him are they subject in their Relation unto him doth their Peace Union and Agreement among themselves consist This is the Recapitulation of all things intended by the Apostle 13. IT is true that he acts distinctly and variously towards the two parts of the Recollected Family of Angels and Men according as their different States and Conditions do require For 1. We had need of a Reparation by Redemption and Grace which the Angels had not 2. Angels were capable of immediate Confirmation in Glory which we are not until we come to Heaven Therefore 1. He assumed our Nature that it might be repaired which he did not the Nature of the Angels 2. He gives us Union unto himself by his Spirit which exalts us into a Dignity and Honour meet for Fellowship with them in the same Family THIS is a brief Account of the mysterious Work of Divine Wisdom in the Recapitulation of all things in Jesus Christ and herein is he transcendently glorious or his Glory herein is far above our Comprehension Yet some few things may be observed to direct us in the View and Contemplation of it As 1. HE alone was a meet and capable Subject of it He only could bear the weight of this Glory No meet Creature in Heaven or Earth was meet to be thus made the Head of the whole new Creation of God In none of them could all things consist None of them was meet to be thus in the Place of God to have all things depend upon him and be put in subjection unto him so as that there should be no Communication between God and the Creation but by and through him alone Wherefore when the holy Ghost assigns this Glory unto him he so describes him as that we may discern his singular meetness for it as that he is the Brightness of the Fathers Glory and the express Image of his Person upholding all things by the Word of his Power Heb. 1. 3. That he is the Image of the invisible God the first born of every Creature by whom all things were created that are in Heaven and that are in the Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him and he is before all things and by him all things consist Col. 1. 15 16 17 18 19. Such an one alone and no other was meet to bear and uphold this Glory And the Glory of his Person is such as that it is the Blessedness of all Creatures to center in this Glory of his Office 2. THIS is that Glory which God designed unto his only Son incarnate and it gives us a little View into the Glory of that Mystery the wonderful eternal Design of God to glorifie himself in the Incarnation of Christ. God would have his eternal his only begotten Son to be incarnate to take our Nature on him to be made Man What is his Design in this incomprehensible Work of his Wisdom Love and Power Indeed in the first place it was for the Redemption of the Church by the Sacrifice of himself and other Acts of his Mediation But there is that which is more general and comprehensive and wherein all the concerns of the Glory of God do center And this was that he might gather all things into one in him that the whole Creation especially that which was to be eternally blessed should have a new Head given unto it for its Sustentation Preservation Order Honor and Safety All Springs are in him and all Streams are unto him and in and by him unto God Who can express the Divine Beauty Order and Harmony of all things that are in this their Recapitulation in Christ The Union and Communion between Angels and Men the Order of the whole Family in Heaven and Earth the Communication of Life Grace Power Mercy and Consolation to the Church the Rule and Disposal of all things unto the Glory of God do all depend hereon This Glory God designed unto his Son incarnate and it was the greatest the highest that could be communicated unto him For as the Apostle observes All things are put in subjection unto him he only excepted who doth â—o make them subject that is God the Father 1 Cor. 15. THERE is no Contemplation of the Glory of Christ that ought more to affect the Hearts of them that do believe with Delight and Joy than this of the Recapitulation of all things in him One View by Faith of him in the place of God as the supream Head of the whole Creation moving acting guiding and disposing of it will bring in spiritual Refreshment unto a believing Soul AND it will do so the more in that it gives a glorious Representation of his Divine Nature also For that any meer Creature should thus be an Head of Life Motion and Power as also of soveraign Rule and disposal of the whâ—le new Creation with all things reduced into
the Church and would not let him go Cant. 3. 4. But whilst we are busy here and there while our Minds are over filled with other things he withdraws himself we cannot find him But even this rebuke is a sanctified ordinance for our recovery and his Return unto us 2. Our second enquiry is How we may know when Christ doth so withdraw himself from us that we do not that we cannot behold his Glory I SPEAK herein unto them alone who make the observation of the lively actings of Faith and Love in and towards Jesus Christ their chiefest concern in all their Retirements yea in their whole walk before God Concerning these our enquiry is how they may know when Christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his Glory AND the first discovery hereof is by the consequents of such withdrawings And what are the consequents of it we can know no otherwise but by the effects of his presence with us and the manifestation of himself unto us which as unto some degrees must necessarily cease thereon NOW the first of these is the Life Vigor and effectual Acting of all Grace in us This is an inseparable consequent and effect of a view of his Glory Whilst we enjoy it we live nevertheless not we but Christ liveth in us exciting and acting all his Graces in us THIS is that which the Apostle instructeth us in while we behold his Glory as in a Glass we are transformed into the same Image from Glory to Glory 2 Cor. 3. 18. That is whilst by faith we contemplate on the Glory of Christ as revealed in the Gospel all Grace will thrive and flourish in us towards a perfect Conformity unto him For whilst we abide in this View and Contemplation our Souls will be preserved in holy Frames and in a continual exercise of Love and Delight with all other spiritual Affections towards him It is impossible whilst Christ is in the eye of our Faith as proposed in the Gospel but that we shall labour to be like him and greatly love him Neither is there any way for us to attain unto either of these which are the great concernments of our Souls namely to be like unto Christ and to love him but by a constant view of him and his Glory by faith which powerfully and effectually works them in us All the Doctrinal Knowledge which we have of him is useless all the view we have of his Glory is but Fancy Imagination or Superstition which are not accompanied with this transforming Power And that which is wrought by it is the encrease and vigor of all Grace for therein alone our Conformity unto him doth consist Growth in Grace Holiness and Obedience is a growing like unto Christ and nothing else is so I cannot refrain here from a necessary short Digression This transforming efficacy from a spiritual View of Christ as proposed in the Gospel being lost as unto an expeperience of it in the Minds of Men carnal and ignorant of the mystery of believing as it is at present by many derided tho it be the life of Religion Fancy and Superstition provided various supplies in the room of it For they found out Crucifixes and Images with Faintings to represent him in his Sufferings and Glory By these things their carnal Affections being excited by their outward Senses they suppose themselves to be affected with him and to be like unto him Yea some have proceeded so far as either by Arts Diabolical or by other means to make an appearance of wounds on their hands and feet and sides therein pretending to be like him yea to be wholly transformed into his Image But that which is produced by an Image is but an Image an imaginary Christ will effect nothing in the Minds of Men but imaginary Grace THUS Religion was lost and died When Men could not obtain any experience in their Minds of the spiritual Mysteries of the Gospel nor be sensible of any spiritual Change or Advantage by them they substituted some outward Duties and Observances in their stead as I shall shew God willing elsewhere more at large These produced some kind of effects on their Minds and Affections but quite of another nature than those which are the real effects of true Evangelical Grace This is openly evident in this substitution of Images instead of the representation of Christ and his Glory made in the Gospel HOWEVER there is a general Supposition granted on all hands namely that there must be a View of Christ and his Glory to cause us to love him and thereby to make us conformable or like unto him But here lies the difference those of the Church of Rome say that this must be done by the beholding of Crucifixes with other Images and Pictures of him and that with our bodily eyes We say it is by our beholding his Glory by Faith as revealed in the Gospel and no otherwise And to confess the Truth we have some who as they reject the use of Images so they despise that spiritual View of the Glory of Christ which we enquire after Such Persons on the first occasion will fall on the other side For any thing is better than nothing BUT as we have a sure word of Prophesie to secure us from these abominations by an express prohibition of such Images unto all ends whatever so unto our stability in the profession of the Truth and experience of the efficacy of this Spiritual View of Christ transforming our Souls into his own likeness is absolutely necessary For if an Idolater should plead as they do all that in the beholding of the Image of Christ or of a Crucifix especially if they are sedulous and constant therein they find their Affections unto him greatly excited increased and inflamed as they will be Isa. 57. 5. and that hereon he endeavours to be like unto him what shall we have to oppose thereunto For it is certain that such Images are apt to make impressions on the Minds of Men partly from the readiness of the senses and imagination to give them admittance into their thoughts and partly from their natural inclinations unto superstition their aversation from things spiritual and invisible with an inclination unto things present and visible Hence among them who are satisfied that they ought not to be adored with any Religious Veneration yet some are apt upon the sight of them to entertain a thoughtful Reverence as they would do if they were to enter into a Pagan Temple full of Idols and others are continually making approaches towards their use and veneration in Paintings and Altars and such outward postures of Worship as are used in the Religious Service of them But that they do sensibly affect the Minds of Men carnal and superstitious cannot be denyed and as they suppose it is a love unto Christ himself However certain it is in general and confessed on all hands that the beholding of Christ
me ye can do nothing THERE is a twofold coming unto Christ by believing The first is that we may have life that is a spring and principle of spiritual life communicated unto us from him for he is our life Col. 3. 3. and because he liveth we live also Joh. 14. 19. Yea it is not so much we that live as he liveth in us Gal. 2. 19 20. And unbelief is a not coming unto him that we may have life Joh. 5. 40. But secondly there is also a coming unto him by believers in the actual exercise of Faith that they may have this life more abundantly Joh. 10. 10. That is such supplies of Grace as may keep their souls in a healthy vigorous acting of all the powers of spiritual life And as he reproacheth some that they would not come unto him that they might have life so he may justly reprove us all that we do not so come unto him in the actual exercise of Faith as that we might have this life more abundantly SECONDLY When the Lord Christ is near us and we do behold his Glory he will frequently communicaâ—e spiritual refreshment in peace consolation and joy unto our souls We shall not only hereby have our graces excited with respect unto him as their object but be made sensible of his actings towards us in the communications of himself and his love unto us When the Sun of Righteousness ariseth on any soul or makes any near approach thereunto it shall find healing under his Wings his beams of Grace shall convey by his spirit holy spiritual refreshment thereunto For he is present with us by his spirit and these are his fruits and effects as he is the Comforter suited unto his Office as he is promised unto us MANY love to walk in a very careless unwise profession So long as they can hold out in the performance of outward duties they are very regardless of the greatest Evangelical Priviledges of those things which are the marrow of divine Promises all real endeavours of a vital communion with Christ. Such are spiritual peace refreshing consolations ineffable joys and the blessed composure of assurance Without some taste and experience of these things profession is heartless lifeless useless and Religion it self a dead carcass without an animating soul. The peace which some enjoy is a meer stupidity They judge not these things to be real which are the substance of Christs present reward and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings It is a great evidence of the power of unbelief when we can satisfie our selves without an experience in our own hearts of the great things in this kind of Joy Peace Consolation Assurance that are promised in the Gospel For how can it be supposed that we do indeed believe the promises of things future namely of Heaven Immortality and Glory the faith whereof is the foundation of all Religion when we do not believe the promises of the present reward in these spiritual Priviledges And how shall we be thought to believe them when we do not endeavour after an experience of the things themselves in our own souls but are even contented without them But herein men deceive themselves They would very desirously have evangelical Joy Peace and Assurance to countenance them in their evil frames and careless walking And some have attempted to reconcile these things unto the ruin of their souls But it will not be Without the diligent exercise of the Grace of Obedience we shall never enjoy the Grace of Consolation But we must speak somewhat of these things afterwards IT is peculiarly in the view of the Glory of Christ in in his approaches unto us and abiding with us that we are made Partakers of Evangelical Peace Consolation Joy and Assurance These are a part of the Royal Train of his Graces of the Reward wherewith he is accompanied His reward is with him Wherever he is graciously present with any these things are never wanting in a due measure and degree unless it be by their own fault or for their trial In these things doth he give the Church of his loves Cant. 7. 12. For if any man saith he loveth me I will love him and manifest my self unto him Joh 14. 21. Yea I and the Father will come unto him and make our abode with him v. 23. and that so as to sup with him Rev. 3. 20. which on his part can be only by the Communication of those spiritual refreshments The only enquiry is by what way and means we do receive them Now I say this is in and by our beholding of the Glory of Christ by Faith 1 Pet. 1. 9 10. Let that Glory be rightly stated as before laid down the Glory of his Person his Office his Condescention Exaltation Love and Grace let Faith be fixed in a view and contemplation of it mix it self with it as represented in the Glass of the Gospel meditate upon it embrace it and virtue will proceed from Christ communicating spiritual supernatural refreshment and joy unto our souls Yea in ordinary cases it is impossible that believers should have a real prospect of this Glory at any time but that it will in some measure affect their hearts with a sense of his love which is the spring of all consolation in them In the exercise of Faith on the discoveries of the Glory of Christ made unto us in the Gospel no man shall ever totally want such intimations of his Love yea such effusions of it in his heart as shall be a living spring of those spiritual refreshments Joh. 4. 14. Rom. 5. 5. When therefore we lose these things as unto a sense of them in our souls it is evident that the Lord Christ is withdrawn and that we do not behold his Glory BUT I cannot here avoid another short digression There are those by whom all these things are derided as distempered fancies and imaginations Yea such things have been spoken and written of them as contain a virtual renunciation of the Gospel the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church And hereby all real entercourse between the Person of Christ and the souls of them that do believe is utterly overthrown reducing all Religion to an outward shew and a pageantry â—itter for a stage than that Temple of God which is in the minds of men According unto the sentiments of these prophane scoffers there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost nor as the witnessing of the spirit of God with our spirits that we are the Children of God from which these spiritual joys and refreshments are inseparable as their necessary effects No such thing as the lifting up of the Light of Gods countenance upon us which will put gladness into our hearts that gladness which comprizeth all the things mentioned No such
things will abound in us if we are not wanting unto the due exercise of Faith and intense inflamed Affections unto him will ensue thereon at least they will be active unto our own refreshing experience And where these things are not in reality though in some they may be only in a mean and low degree Men do but deceive their own Souls in hopes of any benefit by Christ or the Gospel THIS therefore is the present case Where there are prevailing sinful Distempers or inordinate Affections in the Mind such as those before mentioned as Self love love of the World cares and fears about it with an excessive valuation of relations and enjoyments they will so far cumber and perplex it with a multitude of thoughts about their own Objects as shall leave no place for sedate Meditations on Christ and his Glory And where the thoughts are engaged the Affections which partly excite them and partly are led by them will be fixed also Col. 3. 1 2. THIS is that which in the most greatly promoteth that imperfection which is in our View of the Glory of Christ by Faith in this Life According to the proportion and degree of the prevalency of Affections corrupt earthly selfish or sensual filling the Heads and Hearts of Men with a multitude of thoughts about what they are fixed on or inclined unto so is Faith obstructed and weakened in this Work and Duty WHEREFORE whereas there is a remainder of these Lusts as to the Seeds of them in us all tho more mortified in some than in others yet having the same effects in the minds of all according to the Degree of their remainder thence it is as from an Efficacious cause of it that our View of the Glory of Christ by Faith is in many so weak imperfect and unsteady THIRDLY We have interruption given unto the work of Faith herein by the Temptations of Satan His original great design wherever the Gospel is preached is to blind the Eyes of Men that the Light of the glorious Gospel of Christ who is the Image of God should not shine into them or irradiate their Minds 2 Cor. 4. 4. And herein he prevails unto astonishment Let the Light of the Gospel in the preaching of the Word be never so glorious yet by various means and artifices he blinds the Minds of the most that they shall not behold any thing of the Glory of Christ therein By this means he continues his rule in the Children of Disobedience With respect unto the Elect God overpowers him herein He shines into their Hearts to give them the Knowledge of his Glory in the face of Christ Jesus vers 6. Yet will not Satan so give over He will endeavour by all ways and means to trouble discompose and darken the mind even of them that believe so as that they shall not be able to retain clear and distinct Views of this Glory And this he doth two ways 1. WITH some he imploys all his Engines useth all his Methods of Serpentine Subtilty and casts in his fiery Darts so to dâ—squiet discompose and deject them as that they can retain no comfortable Views of Christ or his Glory Hence arise fears doubts disputes uncertainties with various Disconsolations Hereon they cannot apprehend the Love of Christ nor be sensible of any Interest they have therein or any refreshing perswasions that they are accepted with him If such things sometimes shine and beam into their Minds yet they quickly vanish and disappear Fears that they are rejected and cast off by him that he will not receive them here nor hereafter do come in their place hence are they filled with Anxieties and Despondencies under which it is impossible they should have any clear View of his Glory I KNOW that Ignorance Atheism and Obstinate Security in sensual Sins do combine to despise all these things But it is no new thing in the World that Men outwardly professing Christian Religion when they find gain in that Godâ—iness should speak evil of the things which they know not and corrupt themselves in what they know naturally as bruit Beasts 2. WITH others he deals after another manner By various means he seduceth them into a careless Security wherein they promise Peace unto themselves without any diligent search into these things Hereon they live in a general presumption that they shall be saved by Christ although they know not how This makes the Apostle so earnest in pressing the Dury of self-examination on all Christians 2 Cor. 13. 5. Examine your selves whether you be in the Faith Prove your own selves know you not your own selves that Christ is in you except you be reprobates The Rule of Self-judging prescribed by him is whether Christ be in us or no and in us he cannot be unless he be received by that Faith wherewith we behold his Glory For by Faith we receive him and by Faith he dwelleth in our hearts Joh. 1. 12. Eph. 3. 17. THIS is the principal way of his prevailing in the World Multitudes by his Seduction live in great security under the utmost neglect of these things Security is granted to be an Evil destructive of the Souls of Men but then it is supposed to consist only in Impenitency for great and open Sins but to be neglective of endeavouring an experience of the Power and Grace of the Gospel in our own Souls under a Profession of Religion is no less destructive and pernicious than impeniâ—ency in any course of sin THESE and the like Obstructions unto Faith in its Operations being added unto its own imperfections are another cause whence our View of the Glory of Christ in this World is weak and unsteady so that for the most part it doth but transiently affect our Minds and not so fully transform them into his likeness as otherwise it would IT is now time to consider that sight which we shall have of the Glory of Christ in Heaven in comparison of that which we have herebelow Now this is equal stable always the same without interruption or diversion And this is evident both in the causes or means of it as also in our perfect Deliverance from every thing that might be an hindrance in it or an obstrunction unto it 1. WE may consider the state of our minds in Glory The faculties of our Souls shall then be made perfect Heb. 12. The Spirits of just Men made perfect 1. Freed from all the clogs of the flesh and all its influence upon them and restraint of their Powers in their Operations 2. Perfectly purified from all Principles of instability and variety of all Inclinations unto things Sensual and Carnal and all Contrivances of Self-preservation or Advancement being wholly transformed into the Image of God in spirituality and holiness And to take in the state of our Bodies after the Resurrection even they also in all their Powers and Senses shall be made entirely subservient unto the most spiritual actings of our Minds in their highest Elevation
Heaven AMONG the many other Differences which might be insisted on altho the greatest of them are unto us at present absolutely incomprehensible and so not to be enquired into I shall name two only and so put a close to this Discourse 1. IN the View which we have here of the Glory of Christ by Faith we gather things as it were one by one in several parts and parcels out of the Scripture and comparing them together in our Minds they become the Object of our present Sight which is our spiritual comprehension of the things themselves We have no proposal of the Glory of Christ unto us by Vision or illustrious appearance of his Person as Isaiah had of old Chap. 6. 1 2 3 4. or as John had in the Revelation Chap. 1. vers 13 14 15 16. We need it not it would be of no advantage unto us For as unto the assurance of our Faith we have a word of prophesie more useful unto us than a Voice from Heaven 2 Pet. 1. 17 18 19. And of those who received such Visions tho of eminent use unto the Church yet as unto themselves one of them cryed out Wo is me I am undone and the other fell as dead at his feet We are not able in this life to bear such glorious Representations of him unto our Edification AND as we have no such external proposals of his Glory unto us in Visions so neither have we any New Revelations of him by immediate inspiration We can see nothing of it know nothing of it but what is proposed unto us in the Scripture and that as it is proposed Nor doth the Scripture it self in any one place make an entire proposal of the Glory of Christ with all that belongs unto it nor is it capable of so doing nor can there be any such Representation of it unto our capacity on this side Heaven If all the Light of the Heavenly Luminaries had been contracted into one it would have been destructive not useful to our sight But being by Divine Wisdom distributed into Sun Moon and Stars each giving out his own Proportion it is suited to declare the Glory of God and to enlighten the World So if the whole Revelation of the Glory of Christ and all that belongs unto it had been committed into one series and contexture of Words it would have overwhelmed our Minds rather than enlightned us Wherefore God hath distributed the Light of it through the whole Firmament of the Books of the Old and New Testament whence it communicates it self by various parts and degrees unto the proper use of the Church In one place we have a description of his Person and the Glory of it sometimes in words plain and proper and sometimes in great variety of Allegories conveying an heavenly Sense of things unto the Minds of them that do believe In others of his Love and Condescention in his Office and his Glory therein His Humiliation Exaltation and Power are in like manner in sundry places represented unto us And as one Star differeth from another in Glory so it was one way whereby God represented the Glory of Christ in Types and Shadows under the Old Testament and another wherein it is declared in the New Illustrious Testimonies upon all these things are planted up and down in the Scripture which we may collect as choice flowers in the Paradise of God for the SO the Spouse in the Canticles considered every part of the Person and Grace of Christ distinctly by it self and from them all concludes that he is altogether lovely Chap. 5. 10 11 12 13 14 15 16. So ought we to do in our study of the Scripture to find out the Revelation of the Glory of Christ which is made therein as did the Prophets of old as unto what they themselves received by immediate Inspiration They searched diligently what the spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory which should ensue 1 Pet. 1. 11 12. But this seeing of Christ by parts in the Revelation of him is one cause why we see him here but in part SOME suppose that by Chopping and Painting and Gilding they can make an Image of Christ that shall perfectly represent him to their Sences and carnal Affections from head to foot But they feed on ashes and have a lie in their right hand Jesus Christ is evidently crucified before our eyes in the Scripture Gal. 3. 1. So also is he evidently exalted and glorified therein And it is the Wisdom of Faith to gather into one these parcelled Descriptions that are given of him that they may be the Object of its View and Contemplation IN the Vision which we shall have above the whole Glory of Christ will be at once and always represented unto us and we shall be enabled in one act of the Light of Glory to comprehend it Here indeed we are at a loss our minds and understandings fail us in their Contemplations It will not yet enter into our hearts to conceive what is the beauty what is the Glory of this compleat Representation of Christ unto us To have at once all the Glory of what he is what he was in his outward State and Condition what he did and suffered what he is Exalted unto his Love and Condescention his Mystical Union with the Church and the Communication of himself unto it with the Recapitulation of all things in Him and the Glory of God even the Father in his Wisdom Righteousness Grace Love Goodness Power Shining forth eternally in him in what he is hath done and doth all presented unto us in one view all comprehended by us at once is that which at present we cannot conceive We can long for it pant after it and have some foretasts of it namely of that State and Season wherein our whole Souls in all their powers and faculties shall constantly inseparably eternally cleave by Love unto whole Christ in the fight of the Glory of his Person and Grace until they are watered dissolved and inebriated in the Waters of Life and the Rivers of Pleasure that are above for evermore So must we speak of the things which we admire which we adore which we love which we long for which we have some foretasts of in sweetness inessable which yet we cannot comprehend THESE are some few of those things whence ariseth the difference between that view which we have here of the Glory of Christ and that which is reserved for Heaven namely such as are taken from the difference between the means or instruments of the one and the other Faith and Sight IN the last place the great difference between them consists in and is manifested by their effects Hereof I shall give some few instances and close this discourse 1. THE Vision which we shall have of the Glory of Christ in Heaven and of the Glory of the immense God in him is perfectly and absolutely transforming
all these things pass by without any further consideration BUT here I must fix with them unto whom I speak at present unless there be a full Conviction in them of the woful deplorable condition of every Soul of whatever Quality Profession Religion outward State it be who is not yet made partaker of Christ all that I have further to add will be of no signification Remember then that the due consideration hereof is unto you in your State your chiefest concernment in this World and be not afraid to take in a full and deep sense of it for if you are really delivered from it and have good Evidence thereof it is nothing unto you but matter of eternal Praise and Thanksgiving And if you are not so it is highly necessary that your Minds should be possessed with due Apprehension of it The work of this Conviction is the first effect of true Religion and the great Abuse of Religion in the World is that a pretence of it deludes the Minds of men to apprehend that it is not necessary for to be of this or that Religion of this or that way in Religion is supposed sufficient to secure the Eternal State of men though they are never convinced of their lost estate by Nature 4. HEREON consider the Infinite Condescention and Love of Christ in his Invitations and Calls of you to come unto him for Life Deliverance Mercy Grace Peace and Eternal Salvation Multitudes of these Invitations and Calls are recorded in the Scripture and they are all of them filled up with those blessed Encouragements which Divine wisdom knows to be suited unto lost convinced Sinners in their present state and condition It were a blessed Contemplation to dwell on the Consideration of the Infinite Condescention Grace and Love of Christ in his Invitations of Sinners to come unto him that they may be saved of that mixture of Wisdom and perswasive Grace that is in them of the force and efficacy of the pleading and Argument that they are accompanied withal as they are recorded in the Scripture but that belongs not to my present Design This I shall only say that in the Declaration and Preaching of them Jesus Christ yet stands before Sinners calling inviting encouraging of them to come unto him THIS is somewhat of the Word which he now speaks unto you Why will ye dye why will ye perish why will you not have compassion on your own Souls Can your Hearts endure or can your hands be strong in the day of Wrath that is approaching It is but a little while before all your Hopes your Reliefs and Presumptions will forsake you and leave you eternally miserable Look unto me and be saved come unto me and I will ease you of all Sins Sorrows Fears Burthens and give rest unto your Souls Come I entreat you lay aside all Procrastinations all delays put me off no more Eternity lyes at the door cast out all cursed self-deceiving Reserves do not so hate me as that you will rather perish than accept of Deliverance by me THESE and the like things doth the Lord Christ continually declare proclaim plead and urge on the Souls of Sinners as it is fully declaclared Prov. 1. ver 20. to the 34. He doth it in the preaching of the word as if he were present with you stood amongst you and spake personally to every one of you And because this would not suit his present state of Glory he hath appointed the Ministers of the Gospel to appear before you and to deal with you in his stead avowing as his own the Invitations that are given you in his Name 2 Cor. 5. 19 20. CONSIDER therefore his Infinite Condescention Grace and Love herein Why all this towards you doth he stand in need of you Have you deserved it at his hands Did you love him first Cannot he be happy and blessed without you Hath he any Design upon you that he is so earnest in calling you unto him Alas it is nothing but the overflowing of Mercy Compassion and Grace that moves and acts him herein Here lyes the entrance of innumerable Souls into a Death and Condemnation far more severe than those contained in the Curse of the Law 2 Cor. 2. 15 16. In the contempt of this Infinite Condescention of Christ in his Holy Invitation of Sinners to himself lies the sting and poyson of Unbelief which unavoidably gives over the Souls of Men unto Eternal Ruine And who shall once pity them to Eternity who are guilty of it Yea but 5. PERHAPS if you should on his Invitation begin to look to him and resolve to come to him you are greatly afraid that when it comes to the Tryal he will not receive you for no Heart can conceive no Tongue can express what wretched vile and provoking Sinners you have been That the Lord Christ will receive unto him such as we are we have no hopes or that ever we shall find Acceptance with him I say it is not amiss when Persons come so far as to be sensible of what Discouragements they have to conflict withall what difficulties lye in their way and what objections do arise against them for the most do perish in a senceless stupidity they will not consider how it is with them what is required of them nor how it will be in the latter end they doubt not but that either they do believe already or can do so when they please but when any come so far as to charge the failure of their Acceptance with Christ on their own unworthiness and so are discouraged from coming unto him there are Arguments for their Conviction and Perswasion which nothing but the Devil and Unbelief can defeat Wherefore that which is now proposed unto consideration in answer hereunto is the Readiness of Christ to receive every Sinner be he who or what he will that shall come unto him And hereof we have the highest Evidences that Divine Wisdom and Grace can give unto us This is the Language of the Gospel of all that the Lord Christ did or suffered which is recorded therein This is the Divine Testimony of the Three that bear Record in Heaven the Father the Word and the Holy Ghost and of the Three that bear witness in Earth the Spirit the Water and the Blood all give their joynt Testimony that the Lord Christ is ready to receive all Sinners that come to him they who receive not this Testimony make God a Lyar both Father Son and Spirit Whatever the Lord Christ is in the Constitution of his Person in the Representation of the Father in his Office in what he did on the Earth in what he doth in Heaven proclaims the same Truth Nothing but cursed Obstinacy in Sin and Unbelief can suggest a thought unto our minds that he is not willing to receive us when we come unto him Herein we are to bear Testimony against the Unbelief of all unto whom the Gospel is preached that come not unto him Unbelief acting
unto him whereof they express First The Cause which was his meer Grace and Mercy For in thee the Fatherless findeth Mercy And Secondly The Effect of it which is Praise and Thanksgiving So will we render the Calves of our Lips And some things we may hence farther observe as unto the Case under Consideration As 1. ALTHOUGH God will repair our Spiritual Decays and heal our Backslidings freely yet he will do it so or in such a way as wherein he may communicate Grace unto us to the praise of his own Glory Therefore are these Duties prescribed unto us in order thereunto for although they are not the procuring Cause of the Love and Grace from whence alone we are healed yet are they required in the method of the Dispensation of Grace to precede the Effect of them Nor have we any where a more illustrious Instance and Testimony of the Consistency and Harmony which is between Soveraign Grace and the diligent discharge of our Duty than we have in this place For as God promiseth that he would heal their Backslidings out of his free Love verse 4. and would do it by the Communication of Effectual Grace ver 5. so he injoyns them all these Duties in order thereunto 2. THAT Tunless we find these things wrought in us in a way of preparation for the receiving of the Mercy desired we have no firm ground of Expectation that we shall be made partakers of it For this is the method of Gods dealing with the Church Then and then only we may expect a gracious Reviving from all our Decays when serious Repentance working in the ways declared is found in us This Grace will not surprize us in our Sloth Negligence and Security but will make way for it self by stirring us up unto sincere endeavours after it in the perseverance of these Duties And untill we see better Evidences of this Repentance among us than as yet appears we can have but small Hopes of a general Recovery from our present Decays 5. THE Work it self is declared 1. By it's Nature 2. In it's Causes 3. From it's Effects 1. IN the Nature of it it is the healing of Backslidings I will heal their Backslidings the Sin whereby they are fallen off from God unto whom they are now exhorted to Return These bring the Souls of Men into a diseased Estate and danger of Death The Cure hereof is the Work of God alone Hence he gives himself that Title I am the Lord that healeth thee Exod. 15. 26. And because of the poysonous Nature of Sin and the danger it brings of Eternal Death unto the Souls of Men the Removal of it or a Recovery from it is often called by the name of Healing Psal. 6. 2. Isai. 57. 18 19. Hos. 6. 1. Here it includeth two things First the pardon of Sin past and then a supply of Grace to make us fruitful in Obedience I will be as the Dew to Israel as we shall see This is God's Healing of Backslidings 2. IN the Causes of it which are 1. The Principal moving Cause and that is free undeserved Love I will love them freely From hence alone is our Recovery to be expected 2. The Efficient Cause which as unto Sins past is pardoning Mercy Mins Anger is turned away from him And as unto renewed Obedience in which two our Recovery consists it is in a plentiful Supply of Effectual Grace I will be as the Dew unto Israel Fresh supplies of the Spirit of Grace from above are so expressed This is necessary unto our Healing and Recovery 3. IT is described by it's Effect which is a much more abundant Fruitfulness in Holiness and Obedience in Peace and Love than ever they had before attained This the Prophet sets out in multiplied Similitudes and Metaphors to denote the Greatness and Efficacy of the Grace so communicated I have a little insisted on the opening of this Context for sundry Reasons 1. THE Case which I would consider is in all the parts of it stated distinctly and represented clearly unto us There is nothing remains but only the especial Way whereby in the Exercise of Faith this Grace may be obtained which is that which I shall speak unto in the last place as that which is principally intended in this Discourse 2. THAT I might shew how great a thing it is to have our Spiritual Decays made up our Backslidings healed and so to attain the vigorous acting of Grace and Spiritual Life with a flourishing Profession and fruitful Obedience in Old Age It is so set forth here by the Holy Ghost as that every one must needs have a sense of the Beauty and Glory of the Work It is that which Divine Love Mercy and Grace are eminently effectual in unto the Glory of God that which so many Duties are required to prepare us for Let no Man think that it is a light or common work every thing in it is peculiar It is unto them who are made partakers of it a Life from the Dead 3. THAT none may utterly despond under their Decays When Persons are awakened by new Convictions and begin to feel the weight of them and how 〈◊〉 they are intangled with them they 〈◊〉 ready to faint and even to despair of Deliverance But we see that here is a Promise of Deliverance from them by pardoning Mercy and also of such fresh Springs of Grace as shall cause us to abound in Holiness and Fruitfulness Who is it that is entangled with Corruptions and Temptations that groans under a sense of a cold lifeless barren frame of Heart he may take in Spiritual Refreshment if by Faith he can make Application of this Promise unto himself 4. THAT which remains is to declare the particular Way whereby in the Exercise of Faith we may obtain the Fruit of this and all other Promises of the like Nature unto the End so often proposed namely of being flourishing and fruitful even in Old Age. Now supposing a due Attendance unto the Duties mentioned I shall give some Directions with respect unto that which gives Life Power and Efficacy unto them all and which will infallibly bring us unto the full Enjoyment of this Signal Mercy And they are these that â—ollow 1. ALL our Supplies of Grace are from Jesus Christ. Grace is declared in the Promises of the Old Testament but the way of it's Communication and our receiving of it is revealed unto us in the New This belongs to the Mystery of it that all Grace is from Christ and shall be in vain expected any other way He hath assured us that without him we can do nothing we can no more bring forth Fruit than a Branch can that is separated from the Vine John 15. 3 4 5. He is our Head and all our Spiritual Influences that is Divine Communication of Grace are from him alone He is our Life efficiently and liveth in us effectively so as that our Ability for vital Acts is from him Gal. 2. 20. Col. 3. 1