The method of grace, in bringing home the eternal redemption contrived by the Father, and accomplished by the Son through the effectual application of the spirit unto God's elect, being the second part of Gospel redemption : wherein the great mysterie of our union and communion with Christ is opened and applied, unbelievers invited, false pretenders convicted, every mans claim to Christ examined, and the misery of Christless persons discovered and bewailed / by John Flavell ...

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 hea●…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. Quemadm●…dum non transit Adae damnatio , nisi per generationem in carnaliter ex ●…o generatos : Sic non transit Christi gratia , & peccatorum remissio , nisi perregenerationem ad spiritualiter per ipsum regeneratos . Sicut de●…ictum Ade non nocet , nisi suis , in eo quod sui sunt : Sic nec gratia Christi prodest , nisi suis , in eo quod sui sunt . as the Condemnation of the First Adam passeth not to us , except ( as by generation ) we are his ; so grace and remission pass not from the Second Adam to us , except as ( by regeneration ) we are his . Adams Sin hurts none but those that are in him ; and Christs blood profits none but those that are in him : how great a weight therefore doth there hang upon the effectual application of Christ to the Souls of men ! and what is there in the whole world so awfully solemn , so greatly important as this is ! Such is the strong consolation resulting from it , that the Apostle in this context offers it to the believing Corinthians , as a superabundant recompence for the despicable meanness and baseness of their outward condition in this world , of which he had just before spoken in ver. 27 , 28. telling them though the world contemned them as vile , foolish , and weak , yet of God Christ is made unto them wisdom and righteousness , sanctification and redemption .

In which words we have an Enumeration of the chief priviledges of believers , and an Account of the method whereby they come to be invested with them .

First , Their priviledges are enumerated , namely , wisdome , righteousness , sanctification , and redemption , mercies of 1. Quatuor Christo ●…logia hic adscribit , quae totam ejus virtutem , & quicquid ab ipso bonorum recipimus complectuntur . Calv. in loc. inestimable value in themselves ; and such as respect a fourfold misery lying upon sinful man●… viz. Ignorance , guilt ▪ pollution , and the whole 〈◊〉 of miserable consequences and effects let in upon the nature of men , yea the best and holiest of men by sin .

Lapsed man is not only in deep misery , but grossly ignorant both that he is so , and how to recover himself from it : Sin hath left him at once senseless of his state , and at a perfect loss about the true remedy .

To cure this , Christ is made to him Wisdome , not only by improvement of those treasures of wisdome that are in himself for the benefit of such souls as are united to him , as an head consulting the good of his own members ; but also by imparting his wisdome to them by the Spirit of illumination , whereby they come to discern both their sin and danger ; as also the true way of their recovery from both , through the application of Christ to their souls by faith .

But alas ! Simple illumination doth but increase our burden , and exasperate our misery ; as long as sin in the guilt of it is either imputed to our persons unto condemnation , or reflected by our consciences in a way of accusation .

With design therefore to remedy and heal this sore evil , Christ is made of God unto us righteousness , compleat and perfect righteousness , whereby our obligation to punishment is dissolved , and thereby a solid foundation for a well settled peace of conscience firmly established .

Yea , but although the removing of guilt from our persons and consciences be an inestimable mercy , yet alone it cannot make us compleatly happy : for though a man should never be damned for sin , yet what is it less than an hell upon earth to be under the dominion and pollution of every base lust ? it's misery enough to be daily defiled by sin , though a man should never be damned for it .

To compleat therefore the happiness of the redeemed ; Christ is not only made of God unto them Wisdome , and righteousness , the one curing our ignorance , the other our guilt ; but he is made Sanctification also , to relieve us against the dominion and pollution of our corruptions : he comes both by water and by blood , not by blood only , but by water also : 1 ▪ Joh. 5. 6. purging as well as pardoning : how compleat and perfect a cure is Christ !

But yet something is required beyond all this to make our happiness perfect and entire wanting nothing ; and that is the removal of those doleful effects and consequents of sin , which notwithstanding all the forementioned priviledges and mercies still lye upon the souls and bodies of illuminated , justified and sanctified persons . For even upon the best and holiest of men , what swarms of vanity , loads of deadness , and fits of unbelief do daily appear in and oppress their souls ! to the imbittering of all the comforts of life to them . And how many diseases , deformities , pains oppress their bodies , which daily moulders away by them , till they fall into the grave by death , even as the bodies of other men do , who never received such priviledges from Christ as they do . For if Christ be in us ( as the Apostle speaks Rom. 8. 10. ) the body is dead because of sin : Sanctification exempts us not from mortality .

But from all these and whatsoever else the fruits and consequences of sin , Christ is Redemption to his people also : this seals up the sum of mercies : this so compleats the happiness of the Saints that it leaves nothing to desire .

These four , wisdome , righteousness , sanctification and redemption take up amongst them all that is necessary or desirable to make a soul truly and perfectly blessed .

Secondly , we have here the method and way by which the Elect come to be invested with these excellent priviledges : 2. the account whereof the Apostle gives us in these words [ Who of God is made unto us ] in which expression four things are remarkable .

First , That Christ and his benefits go inseparably and undividedly together : 't is Christ himself is made all this unto us : we can have no saving benefit separate and apart from the person of Christ : many would willingly receive his priviledges , who will not receive his person ; but it cannot be ; if we will have one , we must take the other too : yea , we must accept his person first and then his benefits : as it is in the marriage Covenant , so 't is here .

Secondly , That Christ with his benefits must be personally and particularly applied to us before we can receive any actual saving priviledge by him : he must be [ made unto us ] ( i. e. ) particularly applied to us : as a sum of money becomes or is made the ransome and liberty of a Captive when it is not only promised but paid down in his name , and legally applied for that use and end : when Christ dyed , the ransome was prepared , the sum laid down ; but yet the elect continue still in sin and misery notwithstanding , till by effectual calling it be actually applied to their persons , and then they are made free , Rom. 5. 10 , 11. reconciled by Christs death by whom we have now received the attonement .

Thirdly , That this application of Christ is the work of God , and not of man : Of God he is made unto us : the same hand that prepared it , must also apply it , or else we perish notwithstanding all that the father hath done in contriving and appointing , and all that the son hath done in executing and accomplishing the design thus far . And this actual application is the work of the Spirit by a singular appropriation .

Fourthly and Lastly , This expression imports the suitableness of Christ to the necessities of Sinners : What they want , he is made to them : and indeed as money answers all things , and is convertible into meat , drink , rayment , physick , or what else our bodily necessities do require ; so Christ is virtually and eminently all that the necessities of our souls require : bread to the hungry soul , and cloathing to the naked soul. In a word , God prepared and furnished him on purpose to answer all our wants , which fully hits the Apostles sense , when he saith , Who of God is made unto us wisdome and righteousness , sanctification and redemption . The sum of all is

Doct. Doct.

That the Lord Jesus Christ with all his precious benefits becomes ours by Gods special and effectual Application .

There is a twofold Application of our redemption , one Primary , the other Secondary : the former is the Act of God the Father , applying it to Christ our Surety , and virtually to us in him ; the later is the Act of the holy Spirit , personally and actually applying it to us in the work of conversion : the former hath the respect and relation of an example , model , or pattern to this , and this is produced and wrought by the vertue of that . What was done upon the person of Christ , was not only virtually done upon us , considered in him as a common publick representative person , in which sense we are said to dye with him and live with him , to be crucified with him and buryed with him : but it was also intended for a platform or Idea of what is to be done by the Spirit actually upon our souls and bodies in our single persons . As he dyed for sin , so the Spirit applying his death to us in the work of mortification causes us to dye to sin , by the vertue of his death : and as he was quickned by the Spirit and raised unto life , so the Spirit applying unto us the life of Christ causeth us to live , by spiritual vivification . Now this personal , secondary and actual application of redemption to us by the Spirit in his sanctifying work is that which I am engaged here to discuss and open : Which I shall do in these following Propositions .

Propos. 1.

The Application of Christ to us is not only Comprehensive of our Justification , but of all those works of the Spirit which are known Propos. 1. to us in Scripture by the names of regeneration , vocation , sanctification and conversion .

Though all these terms have some small respective differences among themselves ; yet they are all included in this general , the applying , and putting on of Christ , Rom. 13. 14. Put ye on the Lord Jesus Christ .

Regeneration expresses those supernatural , divine , new qualities infused by the Spirit into the Soul , which are the principles of all holy actions .

Vocation expresseth the terms from which , and to which the soul moves , when the Spirit works savingly upon it under the Gospel call .

Sanctification notes that holy dedication of heart and life to God : our becoming the Temples of the living God , separate from all prophane , sinful practices , to the Lords only use and service .

Conversion denotes the great change it self which the Spirit causeth upon the soul , turning it by a sweet irresistible efficacy from the power of Sin and Satan to God in Christ .

Now all these are imported in , and done by the Application of Christ to our souls : for when once the efficacy of Christs death and the vertue of his resurrection come to take place upon the heart of any man , he cannot but turn from Sin to God , and become a new creature , living and acting by new principles and rules . So the Apostle observes 1 Thes. 1. 5 , 6. speaking of the effect of this work of the Spirit upon that people , Our Gospel ( saith he ) came not to you in word only , but in power ; and in the Holy Ghost : there was the effectual application of Christ to them . And you became followers of us and of the Lord , ver. 6. there was their effectual call . And ye turned from dumb Idols to serve the living and true God , ver. 9. there was their conversion . So that ye were ensamples to all that believe , ver. 7. there was their life of Sanctification or dedication to God . So that all these are comprehended in effectual application .

Propos. 2.

The Application of Christ to the souls of men is that great project Propos. 2. and design of God in this world , for the accomplishment whereof all the Ordinances and all the officers of the Gospel are appointed and continued in the world .

This the Gospel expressly declared to be its direct and great end , and the great business of all its officers , Eph. 4. 11 , 12. And he gave some Apostles , and some Prophets , and some Evangelists , and some pastors and teachers : till we all come in the unity of the faith and the knowledge of the Son of God ; to a perfect man , unto the measure of the stature of the fulness of Christ , ( i. e. ) the great aim and scope of all Christs Ordinances and officers is to bring men into Union with Christ , and so build them up to perfection in him : or to unite them to , and confirm them in Christ : and when it shall have finished this design , then shall the whole frame of Gospel Ordinances be taken down , and all its officers disbanded . The Kingdom ( i. e. this present oeconomy , manner and form of Government ) shall be delivered up , 1 Cor. 15. 24. what are Ministers , but the Bridegrooms friends , Ambassadors for God to beseech men to be reconciled ? when therefore all the elect are brought home in a reconciled state to Christ , when the marriage of the Lamb is come , our work and office expire together .

Propos. 3.

Such is the Importance and great concernment of the personal application of Christ to us by the Spirit , that whatsoever the father hath Propos. 3. done in the contrivement , or the Son hath done in the accomplishment of our Redemption , is all inavailable and ineffectual to our Salvation without this .

It is confessedly true , that Gods good pleasure appointing us from eternity to Salvation , is in its kind a most full and sufficient Impulsive cause of our Salvation , and every way able ( for so much as it is concerned ) to produce its effect . And Christs humiliation and sufferings are a most compleat and sufficient meritorious cause of our Salvation , to which nothing can be added to make it more apt and able to procure our Salvation , than it already is : yet neither the one or other can actually save any Soul without the Spirits application of Christ to it : for where there are divers social causes or concauses necessary to produce one effect ; there the effect cannot be produced until the last cause have wrought : thus it is here , The Father hath elected , and the Son hath redeemed ; but until the Spirit ( who is the last cause ) have wrought his part also , we cannot be saved . For he comes in the Fathers and in the Sons name and authority to put the last hand to our Salvation work , by bringing all the fruits of election and redemption home to our souls in this work of effectual vocation : hence the Apostle 1 Pet. 1. 2. noting the order of causes in their operations , for the bringing about of our Salvation , thus states it : Elect according to the fore-knowledge of God the Father , through sanctification of the Spirit unto obedience , and sprinkling of the blood of Jesus Christ : here you find Gods election and Christs blood , the two great causes of Salvation , and yet neither of these alone , nor both together can save us ; there must be added the Sanctification of the Spirit , by which Gods decree is executed ; and the sprinkling ( i. e. the personal application of Christs blood ) as well as the shedding of it , before we can have the saving benefit of either of the former causes .

Propos. 4.

The application of Christ with his saving benefits , is exactly of the same extent and latitude with the Fathers election , and the Sons intention Propos. 4. in dying , and cannot possibly be extended to one soul farther .

Whom he did predestinate , them he also called , Rom. 8. 30. And Acts 13. 48. as many as were ordained to eternal life , believed ; 2 Tim. 1. 9. who hath saved and called us with an holy calling , not according to our works ; but according to his own purpose and grace which was given us in Christ Jesus before the foundation of the world .

The Father , Son and Spirit ( betwixt whom was the council of peace ) work out their design in a perfect harmony and consent : as there was no jarr in their council , so there can be none in the execution of it : those whom the Father before all time did chuse ; they , and they only are the persons whom the Son when the fulness of time for the execution of that decree was come , dyed for , John 17. 6. I have manifested thy name unto the men which thou gavest me out of the world ; thine they were , and thou gavest them me : and ver. 19. for their sakes I sanctifie my self : ( i. e. ) consecrate , devote , or set my self apart for a sacrifice for them . And those for whom Christ died , are the persons to whom the Spirit effectually applys the benefits and purchases of his blood : 〈◊〉 comes ▪ in the name of the Father and Son ; but the world cannot receive him , for it neither sees , nor knows him , Joh. 14. 17. they that are not of Christs sheep , believe not , Joh. 10. 26.

Christ hath indeed a fulness of saving power , but the dispensation thereof is limited by the Fathers will : therefore he tells us , Matth. 20. 23. it is not mine to give , but it shall be given to them for whom it is prepared of my father : in which words he no way denies his authority to give glory as well as grace ; only shews that in the dispensation proper to him as mediator , he was limited by his Fathers will and counsel .

And thus also are the dispensations of grace by the Spirit in like manner limited , both by the counsel and will of the Father and Son . For as he proceeds from them , so he acts in the administration proper to him , by commission from both . Joh. 14. 26. The Holy Ghost whom the Father will send in my name : and as he comes forth into the world by this joynt Commission , so his dispensations are limited in his Commission : for it 's said John 16. 13. he shall not speak of himself , but whatsoever he shall hear , that shall he speak : ( i. e. ) he shall in all things act according to his Commission which the Father and I have given him .

The Son can do nothing of himself , but what he seeth the Father do , Joh. 5. 19. And the Spirit can do nothing of himself , but what he hears from the Father and Son : and it 's impossible it should be otherwise , considering not only the Unity of their Nature , but also of their will and design . So that you see the applications of Christ and benefits by the Spirit are commensurable with the Fathers secret counsel , and the Sons design in dying , which are the rule , model and pattern of the Spirits working .

Propos. 5.

The Application of Christ to Souls by the regenerating work of the Spirit is that which makes the first internal difference and distinction Propos. 5. among men .

It is very true , that in respect of Gods fore-knowledge and purpose there was a distinction betwixt one man and another , before any , man had a being , one was taken , another left : and with respect to the death of Christ , there is a great difference betwixt one and another : he laid down his life for the sheep , he pray'd for them and not for the world ; but all this while as to any relative change of state , or real change of temper , they are upon a level with the rest of the miserable world . The Elect themselves are by nature children of wrath even as others , Eph. 2. 3. and to the same purpose the Apostle tells . the Corinthians 1 Cor. 6. 11. ( when he had given in that black bill describing the most Iewd profligate abominable wretches in the world , men whose practices did stink in the very nostrils of nature , and were able to make the more sober Heathens blush ; after this he tells the Corinthians ) And such were some of you , but ye are washed , &c. q. d. look , these were your Companions once : as they are , you lately were .

The work of the Spirit doth not only evidence and manifest that difference which Gods Election hath made between man and man , as the Apostle speaks 1 Thes. 1. 4 , 5. but it also makes a twofold difference it self , namely in state and temper ; whereby they visibly differ not only from other men , but also from themselves : after this work , though a man be the who , yet not the what he was . This work of the spirit makes us new creatures , namely for quality and temper : 2 Cor. 5. 17. If any man be in Christ , he is a new creature : old things are past away , behold all things are become new .

Propos. 6.

The Application of Christ by the work of regeneration is that which yields unto men all the sensible sweetness and refreshing comforts Propos. 6. that they have in Christ , and in all that he hath done , suffered , or purchased for sinners .

An unsanctified person may relish the natural sweetness of the creature , as well as he that is sanctified ; he may also seem to relish and tast some sweetness in the delicious promises and discoveries of the Gospel by a misapplication of them to himself : but this is like the joy of a beggar dreaming he is a King ; but he awakes and finds himself a beggar still : but for the rational , solid and genuine delights and comforts of religion , no man tasts it , till this work of the Spirit have first past upon his soul : it is an enclosed pleasure , a stranger intermeddles not with it . The white stone and the new name , ( denoting the pleasant results and fruits of Justification and adoption ) no man knows but he that receives it , Revel. 2. 7. there are all those things wanting in the unsanctified ( though Elect ) soul that should capacitate and enable it to relish the sweetness of Christ and Religion , namely , propriety , evidence , and suitableness of Spirit .

Propriety is the sweetest part of any excellency , therefore Luther was wont to say , that the sweetness of the Gospel lay mostly in pronouns , as me , my , thy , &c. who loved [ me ] and gave himself for me , Gal. 2. 20. Christ Jesus [ my ] Lord , Phil. 3. 18. so Matth. 9. 2. Son be of good che●… [ thy ] sins are forgiven : take away propriety and you de●…ower the very Gospel of its beauty and deliciousness : and as propriety , so

Evidence is requisite to joy and comfort , yea , so necessary , that even interest and propriety afford no sensible sweetness without it . For as to comfort , it 's all one not to appear , and not to be . If I am registred in the book of life , and know it not ; what comfort can my name there afford me ? besides , to capacitate a soul for the sweetness and comfort of Christ , there is also an agreeable temper of Spirit required ; for how can Christ be sweet to that mans soul , whose thoughts reluctate , decline , or nauseate so holy and pure an object ? Now , all these requisites being the proper effects and fruits of the Spirits sanctifying operations upon us , it is beyond controversie that the consolations of Christ cannot be tasted , until the application of Christ be first made .

Propos. 7.

The Application of Christ to the soul effectually , though it be so far wrought in the first saving work of the Spirit , as truly to entitle Propos. 7. the soul to Christ , and save it from the danger of perishing ; yet is it a work gradually advancing in the believers soul , whilst it abides on this side heaven and glory .

It 's true indeed , that Christ is perfectly and compleatly apply'd Nullos propriè dict●…s gradus admittit , sed unico actu simul ac semel existit perfecta , quamvis quoad manifestationem , sensum , & effecta ; varios habet gradus . Ames . to the soul in the first act for righteousness . Justification being a relative change properly admits no degrees , but is perfected together and at once , in one only act ; though as to its manifestation and sense it hath various degrees : but the application of Christ to us for wisdome and sanctification is not perfected in one single act , but rises by many and slow degrees to its just perfection .

And though we are truly said to be come to Christ when we first believe , Joh. 6. 35. yet the soul after that is still coming to him by farther acts of faith : 1 P●…t . 2. 4. to whom [ coming ] as unto a living stone : the participle notes a continued motion , by which the soul gains ground , and still gets nearer and nearer to Christ : growing still more inwardly acquainted with him , the knowledge of Christ grows upon the soul as the morning light , from its first spring , to the perfect day : Prov. 4. 18. every grace of the Spirit grows , if not sensibly , yet really , for it is in discerning the growth of Sanctification , as it is in discerning the growth of plants ; which we perceive rather crevisse , quam crescere : to have grown , than to grow . And as it thrives in the soul , by deeper radications of the habits , and more promptitude and spirituality in the actings ; so Christ and the Soul proportionably close more and more inwardly and efficaciously , till at last it be wholly swallow'd up in Christs full and perfect enjoyment .

Propos. 8.

Lastly , Although the several priviledges and benefits forementioned be all truly and really bestowed with Christ upon believers , yet Propos. 8. they are not communicated to them in one and the same way and manner ; but differently and diversly , as their particular and respective natures do require .

These four illustrious benefits are convey'd from Christ to us in three different ways and methods : his righteousness is made ours by imputation : his wisdome and sanctification by renovation : his redemption , by our glorification .

I know the Communication of Christs righteousness to us by imputation , is not only denyed , but * scoffed at by Papists ; who own no righteousness , but what is ( at least ) confounded Spectrum ●…crebri Lutherani . Stapleton . with that which is inherent in us : and for imputative ( blasphemously stiled by them putative ) righteousness ; they flatly deny it ; and look upon it as a most absurd doctrine , every where endeavouring to load it with these and such like absurdities . That if God impute Christs righteousness to the believer , and accepts what Christ hath performed for him ; as if he had performed it himself : then , we may be accounted as righteous as Christ . Then we may be the Redeemers of the world . False and groundless consequences : as if a man should say , my debt is paid by my surety , therefore I am as rich as he : when we say the righteousness of Christ is made ours by imputation , we think not it's made ours according to its universal value , but according to our particular necessity : not to make others righteous , but to make us so : not that we have the formal intrinsecal righteousness of Christin us , as it is in him ; but a relative righteousness , which makes us righteous even as he is righteous , not as to the quantity but as to the truth of it : 1 Joh. 3. 7. nor is it imputed to us , as though Christ designed to make us the causes of Salvation to others , but the Subjects of Salvation Non formali & intrinseca justitiâ , sed relativâ : non quoad quantitatem , sed veritatem : fit enim finita applicatio infinitae justitiae ; si aliter , equè justi essemus ut Christus , at non : justitia Christi sit nostra , non quoad universalem valorem , sed particularem necessitatem ; & imputatur nobis , non ●…t causis salvationis , sed ut subjectis salvandis . Bradsh . de Justificat . our selves ; it is inhesively in him , communicatively it becomes ours : by imputation the sin of the first Adam became ours , and the same way the righteousness of the second Adam becomes ours : Rom. 5. 17. This way the Redeemer became sin for us , and this way we are made the righteousness of God in him , 2 Cor. 5. 21. This way Abraham the Father of believers was justified , therefore this way all believers , the children of Abraham must be justified also , Rom. 4. 22 , 23. And thus is Christs righteousness made ours .

But in conveying and communicating his wisdome and Sanctification he takes another method , for this is not imputed , but really imparted to us , by the illuminating , and regenerating work of the Spirit : these are graces really inherent in us : our righteousness comes from Christ as a Surety , but our holiness comes from him as a quickening head , sending vital influences into all his members .

Now these gracious habits being subjected and seated in the souls of poor imperfect creatures , whose corruptions abide and work in the very same faculties where grace hath its residence , it cannot be , that our Sanctification should be so perfect and compleat , as our Justification is , which inheres only in Christ . See Gal. 5. 17. thus are righteousness and sanctification communicated and made ours : but then

For Redemption , that is to say , absolute and plenary deliverance from all the sad remains , effects and consequents of Sin , both upon soul and body : this is made ours ( or to keep to the terms ) Christ is made redemption to us , by glorification : then and not before are these miserable effects removed : we put off these together with the body . So that look as Justification cures the guilt of Sin , and Sanctification the dominion and power of Sin : so glorification removes together with its existence and being , all those miseries which it let in ( as at a floodgate ) upon our whole man . Eph. 5. 26 , 27.

And thus of God Christ is made unto us wisdome and righteousness , sauctification , and redemption : namely by imputation , regeneration , and glorification .

I shall next improve the point in some useful Inferences .

Inference 1.

Learn from hence what a naked , destitute and empty thing a poor sinner is in his natural and unregenerate state . Infer. 1.

He is one that naturally and inherently hath neither wisdome , nor righteousness , sanctification nor redemption : all Quin dicitur eum factum esse nobis sapie●…tiam , justitiam , sanctitatem & redemptionem , rursus & nostra dignitas & meritum excluduntur : ex hoc etiam consequitur , ante perceptionem ejus , nos fuisse slultos , injustos , profanos & diaboli ma●…cipia . Muscul. inloc . these must come from without himself , even from Christ ; who is made all this to a sinner , or else he must eternally perish .

As no creature ( in respect of external abilities ) comes under more natural weakness into the world than man , naked and empty , and more shiftless and helpless than any other creature ; so it is with his soul , yea , much more than so : all our excellencies are borrowed excellencies , no reason therefore to be proud of any of them : 1 Cor. 4. 7. What hast thou , that thou hast not received ? now if thou didst receive it , why dost thou glory as if thou hadst not received it ? q. d. what intolerable insolence , and vanity would it be for a man that wears the rich and costly robe of Christ's righteousness , in which there is not one thred of his own spinning ; but all made by free grace , and not by free will ; to jett proudly up and down the world in it , as if himself had made it ; and he were beholding to none for it ? O man ! thine excellencies whatever they are , are borrowed from Christ , they oblige thee to him , but he can be no more obliged to thee who wearest them , than the Sun is obliged to him that borrows its light , or the fountain to him that draws its water for his use and benefit .

And it hath ever been the care of holy men , when they have viewed their own gracious principles , or best performances ; still to disclaim themselves , and own free grace as the sole author of all . Thus holy Paul viewing the principles of divine life in himself , ( the richest gift bestowed upon man in this world by Jesus Christ , ) how doth he renounce himself , and deny the least part of the praise and glory as belonging to him , Gal. 2. 20. Now I live , yet not I ; but Christ liveth in me : and so for the best duties that ever he performed for God ( and what meer man ever did more for God ? ) yet when in a just and necessary defence he was constrain'd to mention them , 1 Cor. 15. 10. how carefully is the like [ Yet not I ] presently added ? I laboured more abundantly than they all , yet not I ; but the grace of God which was with me .

Well then , let the sense of your own emptiness by nature humble and oblige you the more to Christ from whom you receive all you have .

Inference 2.

Hence again we are informed , that none can claim benefit by impilted Infer. 2. righteousness , but those only that live in the power of inherent holiness : to whomsoever Christ is made righteousness , to him he is also made sanctification .

The Gospel hath not the least favour for licentiousness : it is every way as careful to press men to their duties , as to instruct them in their priviledges , Titus 3. 8. This is a faithful saying ; and these things I will that thou affirm constantly ; That they which have believed in God , might be careful to maintain good works : It is a loose principle , divulged by Libertines to the reproach of Christ and his Gospel , that sanctification is not the evidence of our justification : and Christ is as much wronged by them who separate holiness from righteousness ( as if a sensual vile life were consistent with a justified state ) as he is in the contrary extream by those who confound Christs righteousness with mans holiness , in the point of Justification : or that own no other righteousness but what is inherent in themselves : the former opinion makes him a cloak for sin , the later a needless sacrifice for sin .

It 's true , our Sanctification can't justifie us before God , but what then , can't it evidence our Justification before men ? is there no necessity or use for holiness , because it hath no hand in our Justification ? is the preparation of the soul for heaven , by altering its frame and temper , nothing ? is the glorifying of our Redeemer by the exercises of grace in this world nothing ? doth the work of Christ render the work of the Spirit needless ? God forbid : he came not by blood only , but by water also , 1 Joh. 5. 6. And when the Apostle saith in Rom. 4. 5. but unto him that worketh not , but believeth on him that justifieth the ungodly ; his faith is counted for righteousness : the scope of it is neither to characterize and describe the justified person , as one that is lazy and slothful and hath no mind to work , or rebellious and refractory , refusing obedience to the commands of God ; but to represent him as an humbled sinner , who is convinced of his inability to work out his own righteousness by the Law , and sees all his endeavours to obey the Law fall short of righteousness , and therefore is said in a Law sense not to work , because he doth not work so as to answer the purpose and end of the Law , which accepts of nothing beneath perfect obedience .

And when ( in the same Text ) the ungodly are said to be Deus just●… impium antecedenter , non consequenter . Pareus . justified , that character describes not the temper and frame of their hearts and lives after their justification , but what it was before , not as it leaves , but as it found them .

Infer. 3.

How unreasonable and worse than bruitish is the sin of infidelity by which the Sinner rejects Christ , and with him all those mercies Infer. 3. and benefits which alone can relieve and cure his misery !

He is by nature blind and ignorant , and yet refuses Christ , who comes to him with heavenly light and wisdome : he is condemned by the terrible sentence of the Law to eternal wrath , and yet rejects Christ who tenders to him compleat and perfect righteousness : he is wholly polluted and plunged into original and actual pollutions of nature and practice , yet will have none of Christ , who would become sanctification to him : he is oppressed in soul and body with the deplorable effects and miseries sin hath brought upon him , and yet is so in love with his bondage that he will neither accept Christ , nor the redemption he brings with him to sinners .

Oh what monsters ! what beasts hath sin turned its subjects into ! you will not come unto me that you may have life , Joh. 5. 40. sin hath stabb'd the sinner to the heart , the wounds are all mortal , eternal death is in his face ; Christ hath prepared the only plaister that can cure his wounds , but he will not suffer him to apply it : he acts like one in love with death , and that judges it sweet to perish . So Christ tells us , Prov. 8. 36. all they that hate me love death : Not in it self , but in Non quod quisque ita insa●…iat , ut sciens & volens diligat mortem ; quam omnes natura exhorrescimus : sed quia ista est fructus spretae sapientiae Dei , ut mortem tandem afferat . Lavat . in loc. its causes ; with which it is inseparably connected : they are loth to burn , yet willing to sin ; though sin kindle those everlasting flames . So that in two things the unbeliever shews himself worse than bruitish , he can't think of damnation the effect of sin , without horror , and yet cannot think of sin the cause of damnation , without pleasure : he is loth to perish to all eternity without remedy , and yet refuses and declines Christ as if he were an enemy , who only can and would deliver him from that eternal perdition .

How do men act therefore as if they were in love with their own ruin ? many poor wretches now in the way to Hell , what an hard shift do they make to cast themselves away ! Christ meets them many times in the Ordinances ; where they studiously shun him : many times checks them in their way by convictions , which they make an hard shift to overcome , and conquer : oh how willing are they to accept a cure , a benefit , aremedy for any thing but their Souls ! You see then that Sinners cannot , ( should they study all their days to do themselves a mischief ) take a readier course to undo themselves , than by rejecting Christ in his gracious offers .

Surely the sin of Sodom and Gomorrha is less than this sin , mercy it self is exasperated by it , and the damnation of such as reject Christ ( so prepared for them , with whatever they need , and so seriously and frequently offer'd to them upon the Knee of Gospel intreaty ) is just , inevitable , and more intolerable than any in the world beside them . It is just , for the sinner hath but his own option , or choice : he is but come to the end which he was often told his way would bring him to . It is inevitable , for there is no other way to Salvation but that which is rejected : and it will be more intolerable than the Damnation of others , because neither Heathens nor Devils ever aggravated their sins by such an horrid ! circumstance , as the wilful refusing of such an apt , offered , and only remedy .

Infer. 4.

What a tremendous Symptome of wrath , and sad Character of Death appears upon that mans Soul to which no effectual application Infer. 4. of Christ can be made by the Gospel !

Christ with his benefits is frequently tendered to them in the Gospel , they have been beseeched once and again upon the Knee of importunity to accept him , those entreaties and perswasions have been urged by the greatest arguments , The Command of God , the love of Christ , the inconceiveable happiness or misery which unavoidably follows the accepting or rejecting of those offers , and yet nothing will stick : all their pleas for infidelity have been over and over confuted , their reasons and consciences have stood convinced , they have been Speechless as well as Christless : not one sound argument is found with them to defend their infidelity : they confess in general , that such courses as theirs is , lead to destruction : they will yield them to be happy souls that are in Christ : and yet when it comes to the point , their own closing with him ; nothing will stick ; all arguments , all entreaties return to us without success .

Lord ! what is the reason of this unaccountable obstinacy ! in other things it is not so : if they be sick they are so far from rejecting a physician that offers himself , that they will send and pray , and pay him too : if they be arrested for debt , and any one will be a surety and , pay their debts for them ; words can hardly express the sense they have of such a kindness : but though Christ would be both physician and surety , and what ever else their needs require , they will rather perish to eternity than accept him : what may we fear to be the reason of this , but because they are not of Christs sheep , Joh. 10. 26. the Lord open the eyes of poor sinners to apprehend not only ▪ how great a sin , but how dreadful a sign this is .

Infer. 5.

If Christ with all his benefits be made ours by Gods special application ; Infer. 5. what a day of mercies then is the day of conversion ! What multitudes of choice blessings visit the converted soul in that day !

This day ( saith Christ to Zacheus Luke 19. 9. ) is Salvation come to this house : in this day Christ cometh into the soul , and he comes not empty ; but brings with him all his treasures of wisdom and righteousness , sanctification and redemption . Troops of mercies , yea of the best of mercies come with him . It is a day of singular gladness and joy to the heart of Christ when he is Espoused to , and received by the believing soul : it is as a Coronation day to a King . So you read Cant. 3. 11. Go forth , O ye daughters of Zion , and behold King Solomon with the Crown wherewith his mother crowned him in the day of his Espousals , and in the day of the gladness of his heart .

Where under the Type of Solomon in his greatest magnificence and glory , when the royal Diadem was set upon his head , and the people shouted for joy , so that the earth did ring again ; is shadowed out the joy of Christs heart , when poor souls by their high estimation of him , and consent to his government , do as it were Crown him with glory and honour , and make his heart glad .

Now if the day of our Espousals to Christ be the day of the gladness of his heart , and he reckons himself thus honoured , and glorified by us ; what a day of joy and gladness should it be to our hearts , and how should we be transported with joy to see a King from heaven with all his treasures of grace and glory bestowing himself freely and everlastingly upon us , as our portion ! No wonder Zacheus came down joyfully Luke 19. 6. That the Eunuch went home rejoicing , Act. 8. 39. That the Jaylor rejoyced , believing in God with all his houshold , Act. 16. 34. That they that were converted did eat their meat with gladness , praising God , Act. 2. 41. 46. That there was great joy among them of Samaria when Christ came among them in the preaching of the Gospel , Acts 8. 5. 8. I say it 's no wonder , we read of such Joy accompanying Christ into the soul , when we consider that in one day so many blessings meet together in it , the least of which is not to be exchanged for all the Kingdoms of this world , and the glory of them . Eternity it self will but suffice to bless God for the mercies of this one day .

Infer. 6.

If Christ be made all this to every Soul unto whom he is effectually applyed , what cause then have those souls that are under the Infer. 6. preparatory work of the spirit , and are come nigh to Christ and all his benefits ; to stretch out their hands with vehement desire to Christ , and give him the most importunate invitation into their Souls !

The whole world is distinguishable into three classes or sorts of persons , such as are far from Christ , such as are not far from Christ , and such as are in Christ : they that are in Christ have heartily received him : such as are far from Christ will not open to him ; their hearts are fast barred by ignorance , prejudice and unbelief against him ; but those that arecome under the preparatory workings of the spirit nigh to Christ , who see their own indispensable necessity of him , and his suitableness to their necessities , in whom also encouraging hopes begin to dawn , and their souls are waiting at the foot of God for power to receive him , for an heart to close sincerely and universally with him ; oh what vehement desires ! what strong pleas ! what moving arguments should such persons urge and plead to win Christ , and get possession of him ! they are in sight of their only remedy : Christ and Salvation are come to their very doors : there wants but a few things to make them blessed for ever : this is the day in which their souls are exercised greatly betwixt hopes and fears : now they are much alone , and deep in thoughtfulness , they weep andmake supplication for an heart to believe , and that against the great discouragements with which they encounter .

Reader , if this be the case of thy soul ; it will not be the least piece of service I can do for thee , to suggest such pleas as in this case are proper to be urged for the attainment of thy desires , and the closing of the match betwixt Christ and thee .

First , Plead the absolute necessity which now drives thee to Christ : tell him thy hope is utterly perished in all other refuges : thou art come like a starving beggar to the last door of hope : tell him thou now beginnest to see the absolute necessity of Christ : thy body hath not so much need of bread , water , or air , as thy soul hath of Christ , and that wisdom , righteousness , sanctification , and redemption that are in him .

Secondly , Plead the Fathers gracious design in furnishing and sending him into the world , and his own design in accepting the Fathers call . Lord Jesus , wast thou not anointed to preach good tydings to the meek , to bind up the broken hearted , to proclaim liberty to the Captives , and the opening of the Isai. 16. 1 , 2. prison to them that are bound ? behold an Object suitable to thine Office : whilest I was ignorant of my condition , I had a proud rebellious heart , but conviction and self-acquaintance have now meekned it : my heart was harder than the nether milstone , and it was as easie to dissolve the obdurate rocks into syrrup , as to thaw and melt my heart for sin ; but now God hath made my heart soft , I sensibly feel the misery of my condition . I once thought my self at perfect liberty , but now I see what I conceited to be perfect liberty , is perfect bondage ; and never did a poor prisoner sigh for deliverance more than I. Since then thou hast given me a soul thus qualified ( though still unworthy ) for the exercise of thine office , and execution of thy commission : Lord Jesus , be according to thy name a Jesus unto me .

Thirdly , Plead the unlimited and general invitations made to such souls as you are , to come to Christ freely . Lord , thou hast made open Proclamation ; Ho every one that thirsteth come ye to the waters , Isai. 55. 1. and Revel. 22. 17. him that is athirst come : in obedience to thy call Lo I come , had I not been invited , my coming to thee ( dear Lord Jesus ) had been an act of presumption , but this makes it an act of duty and obedience .

Fourthly , Plead the unprofitableness of thy blood to God . Lord there is no profit in my blood , it will turn to no more advantage to thee to destroy than it will to save me : if thou send me to hell ( as the merit of my sin calls upon thy Justice to do ) I shall be there dishonouring thee to all eternity , and the debt I owe thee never pay'd : but if thou apply thy Christ to me for righteousness ; satisfaction for all that I have done will be laid down in one full round sum : indeed if the honour of thy Justice lay as a bar to my pardon , it would stop my mouth ; but when thy Justice as well as mercy shall both rejoyce together , and be glorified and pleased in the same act , what hinders but that Christ be apply'd to my soul : since in so doing God can be no loser by it ?

Fifthly , Lastly , Plead thy complyance with the terms of the Gospel : tell him Lord , my will complys fully and heartily to all thy gracious terms . I can now subscribe a blank : let God offer his Christ on what terms he will , my heart is ready to comply . I have no exception against any Article of the Gospel : and now Lord I wholly refer my self to thy pleasure : do with me what seemeth good in thine eyes : only give me an interest in Jesus Christ : as to all other concerns I lye at thy feet in full resignation of all to thy pleasure . Never yet did any perish in that posture and frame : and I hope I shall not be made the first instance and example .

Inference 7. Infer. 7.

Lastly , If Christ with all his benefits , be made ours by special application ; how contented , thankful , comfortable and hopeful should believers be in every condition which God casts them into in this world !

After such a mercy as this , let them never open their mouths any more to repine and grudge at the outward inconveniencies of their condition in this world : what are the things you want , compared with the things you enjoy ? what is a little money , health or liberty , to wisdom , righteousness , sanctification and redemption ? all the Crowns and Scepters in the world sold to their full value , are no price for the least of these mercies : but I will not insist here , your duty lyes much higher than contentment .

Be thankful as well as content in every state : blessed be God ( saith the Apostle ) the Father of our Lord Jesus Christ , who hath blessed us with all [ spiritual blessings ] in heavenly places in Christ : O think what are men to Angels ; that Christ should pass by them to become a Saviour to men ! and what art thou among men , that thou shouldst be taken , and others left ! and among all the mercies of God , what mercies are comparable to these confer'd upon thee ? O bless God in the lowest ebb of outward comforts , for such priviledges as these .

And yet you will not come up to your Duty in all this , except you be joyful in the Lord , and rejoyce evermore after the receipt of such mercies as these : Philip. 4. 4. Rejoyce in the Lord ye righteous , and again I say rejoyce : for hath not the poor Captive reason to rejoyce , when he hath recovered his liberty : the Debtor to rejoyce , when all scores are cleared and he owes nothing : the weary traveller to rejoyce , though he be not owner of a shilling , when he is come almost home where all his wants shall be supplied ? Why this is your case , when Christ once becomes yours : you are the Lords freemen : your debts to Justice are all satisfied by Christ : and you are within a little of compleat redemption from all the troubles and inconveniencies of your present state .

Thanks be to God for Jesus Christ .

The Second SERMON . Serm. 2. JOHN 17. 23. Wherein the believers Union with Christ is stated , and opened as a principal part of Gospel Application . I in them , and thou in me , that they may be made perfect in one .

THE design and end of the Application of Christ to Sinners , is the Communication of his benefits to them : but seeing all Communications of benefits necessarily imply Communion , and all Communion as necessarily presupposes Union with his person : I shall therefore in this place , and from this Scripture treat of the Mystical Union betwixt Christ and believers : this Union being the principal act wherein the Spirits application of Christ consists ; of which I spake ( as to its general nature ) in the former Sermon .

In this Verse ( omitting the Contexture ) we find a threefold Union . One betwixt the Father and Christ , a second betwixt Christ and believers : a third betwixt believers themselves .

First , Thou in me : this is a glorious ineffable Union , and is fundamental to the other two : the Father is not only in Christ , in respect of dear affection , as one friend is in another who is as his own soul : nor only essentially , in respect of the identity and sameness of nature and attributes ; in which respect Christ is the express Image of his person , Heb. 1. 3. but he is in Christ also as Mediator , by communicating the fulness of the godhead which dwells in him as God-man , in a transcendant and singular manner ; so as it never dwelt , nor can dwell in any other , Col. 2. 9.

Secondly , I in them , here is the Mystical Union betwixt Christ and the Saints : q. d. thou and I are one essentially , they and I are one mystically : thou and I are one by the communication of the Godhead , and singular fulness of the Spirit to me as Mediator ; and they and I are one , by my communication of the Spirit to them in measure .

Thirdly , From hence results a third Union betwixt believers themselves : that they may be made perfect in one : the same Spirit dwelling in them all , and equally uniting them all to me , as living members to their head of influence , there must needs be a dear and intimate Union betwixt themselves as fellow members of the same body .

Now , my business at this time lying in the second branch , namely the Union betwixt Christ and believers , I shall gather up the substance of it into this Doctrinal proposition , to which I shall apply this discourse .

Doct.

That there is a strict and dear Union betwixt Christ and all true believers .

The Scriptures have borrowed from the book of Nature four elegant and lively Metaphors to help the Nature of this Mystical Union with Christ into our understandings ; Namely , that of two pieces of timber , united by glew : that of a graff taking hold of its stock ; and making one tree : that of the husband and wife , by the marriage Covenant becoming one flesh : and that of the members and head animated by one soul , and so becoming one Natural body . Every one of these is more lively and full than the other , and what is defective ●…in one , is supplied in the other ; but yet , neither any of these singly , or all of them jointly , can give us a full and compleat account of this Mystery .

Not that of two pieces united by glew , 1 Cor. 6. 17. he that 1 Cor. 6. 17. is joyned to the Lord is one Spirit : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , glewed to the Lord . For though this cementeth , and strongly joyns them in one ; yet this is but a faint and imperfect shadow of our Union with Christ : for though this Union by glew be intimate , yet it is not vital ; but so is that of the soul with Christ .

Nor that of the graff and stock mentioned Rom. 6. 5. for Rom. 6. 5. thought it be there said that believers are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , implanted , or ingraffed by way of incision , and this Union betwixt it and the stock be vital ; for it partakes of the vital sap and juice of it ; yet here also is a remarkable defect , for the graff is of a more excellent kind and nature than the stock , and upon that account the tree receives its denomination from it , as from the more noble and excellent part ; but Christ into whom believers are ingraffed , is infinitely more excellent than they , and they are denominated from him .

Nor yet that Conjugal Union by marriage Covenant betwixt Eph. 6. 32. a man and his wife ; for though this be exceeding dear and intimate , so that a man leaves father and mother , and cleaves to his wife , and they two become one flesh : yet this Union is not indissolvable , but may and must be broken by death ; and then the relict lives alone without any Communion with , or relation to the person that was once so dear : but this betwixt Christ and the soul can never be dissolved by death , it abides to eternity .

Nor Lastly , That of the head and members united by one Eph. 4. 15 , 16. vital Spirit and so making one Physical body , mentioned Eph. 4. 15 , 16. for though one soul actuates every member , yet it doth not knit every member alike near to the head , but some are nearer , and others removed farther from it ; but here every member is alike nearly united with Christ the head , the weak are as near to him as the strong .

Two things are necessary to be opened in the doctrinal part of this point .

1. The reality of this Union . 2. The quality

First , For the reality of it , I shall make it appear that there is such a Union betwixt Christ and believers : it is no Ens rationis , 1. empty notion , or cunningly devised fable ; but a most certain demonstrable truth , which appears ,

First , From the Communion which is betwixt Christ and believers : in this the Apostle is express , 1 Joh. 1. 3. truly our fellowship is with the Father , and with his son Jesus Christ : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It signifies such fellowship or Copartnership as persons have by a joynt interest in one and the same enjoyment , which is in common betwixt them . So Heb. 3. 14. we are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ipse venit in sortem nostrae mortalitatis , ut in fortem nos adduceret suae immortalitatis : clarum autem est , hic agi de consortibus unctionis ; quales sunt omnes fideles qui unctionis participes fiunt . Rivet . partakers of Christ , and Psal. 45. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here the Saints are called the companions , consorts , or fellows of Christ : and that not only in respect of his assumption of our mortality , and investing us with his immortality ; but it hath a special reference and respect to the Unction of the Holy Ghost , or graces of the Spirit of which believers are partakers with him and through him . Now this Communion of the Saints with Christ is entirely and necessarily dependant upon their Union with him , even as much as the branches participation of the sap and juice , depends upon its Union and coalition with the stock : take away Union , and there can be no communion , or communications , which is clear from 1 Cor. 3. 22 , 23. All is yours , and ye are Christs , and Christ is Gods : where you see how all our participation of Christs benefits , is built upon our Union with Christs person .

Secondly , The reality of the believers Union with Christ is evident from the Imputation of Christs righteousness to him for his Justification . That a believer is justified before God by a righteousness without himself is undeniable from Rom. 3. 24. being justified freely by his grace , through the redemption that is in Christ Jesus : and that Christs righteousness becomes ours by Imputation , is as clear from Rom. 4. 23 , 24. but it can never be imputed to us , except we be united to him , and become one with him : which is also plainly asserted in 1 Con. 1. 30. But of him are ye ( in Christ Jesus ) who of God is made unto us wisdome , and righteousness , sanctification and redemption : he communicates his merits unto none but those that are in him : hence all those vain cavils of the Papists disputing against our Justification by the righteousness of Christ , and asserting it to be by inherent righteousness , are solidly answered .

When they demand , how can we be justified by the righteousness of another ? can I be rich with another mans money , or preferr'd by anothers honours ? Our answer is , Yes , if that other be my surety or husband : indeed Peter cannot be justified by the righteousness of Paul : but both may be justified by the righteousness of Christ imputed to them ; they being members joyntly knit to one common head : principal and surety are one in obligation , and construction of Law : head and members are one body , branch and stock are one tree , and it 's no strange thing to see a graff live by the sap of another stock , when once it is ingraffed into it .

Thirdly , The Sympathy that is betwixt Christ and believers proves a Union betwixt them : Christ and the Saints smile and sigh together . St. Paul in Colos. 1. 2 , 4. tells us that he did fill up that which is behind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — the remainders of the sufferings of Christ in his Flesh : not as if Christs sufferings were imperfect , ( for by one offering he hath perfected for ever them that are sanctified , Heb. 10. 14. ) but in these two Scriptures Christ is consider'd in a twofold capacity : he suffered once in Corpore proprio , in his own person as mediator ; these sufferings are compleat and full , and in that sense he suffers no more : he suffers also in Corpore m●…tico , in his Church and members , thus he still suffers in the sufferings of every Saint for his sake : and though these sufferings in his Mystical body , are not equal to the other , either pondere & mensura , in their weight and value , nor yet designed ex officio , for the same use and purpose , to satisfie by their proper merit offended Justice ; nevertheless they are truly reckoned the sufferings of Christ , because the head suffers when the members do : and without this supposition , that place , Acts 9. 5. is never to be understood , when Christ the head in Heaven crys out , Saul , Saul , why persecutest thou me ? when the toe was trod upon on earth : how doth Christ sensibly feel our sufferings or we his , if there be not a Mystical Union betwixt him and us ?

Fourthly and Lastly , The way and manner in which the Saints shall be raised at the last day , proves this Mystical Union betwixt Christ and them : for they are not to be raised as others , by the naked power of God without them , but by the vertue of Christs resurrection as their head , sending forth vital quickening influences into their dead bodies , which are united to him as well as their souls . For so we find it , Rom. 8. 11. But if the Spirit of him that raised up Jesus from the dead , dwell in you : he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you : even as it is in our awakening out of natural sleep , first the animal spirits in the head begin to rouze and play there , and then the senses and members are loosed throughout the whole body .

Now it 's impossible the Saints should be raised in the last resurrection , by the Spirit of Christ dwelling in them ; if that Spirit did not knit and unite them to him , as members to their head . So then , by all this it is proved that there is a real Union of the Saints with Christ .

Next I shall endeavour to open the quality and nature of this Union : and shew you what it is , according to the weak 2. apprehensions we have of so sublime a Mystery : and this I shall do in a General account of it . and Particular

First , More generally , it is an intimate conjunction of believers to Christ by the imparting of his Spirit to them , whereby 1. they are enabled to believe and live in him .

All divine Spiritual life is originally in the Father , and cometh not to us but by , and through the son ; Joh. 5. 26. to him hath the Father given to have an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — a quickening , enlivening power in himself : but the Son communicates this life which is in him to none but by and through the Spirit , Rom. 8. 2. the Spirit of life which is in Christ Jesus , hath made me free from the Law of sin and death .

The Spirit must therefore first take hold of us , before we can live in Christ ; and when he doth so , then we are enabled to exert that vital act of faith , whereby we receive Christ : all this lyes plain in that one Scripture , Joh. 6. 57. As the living Father hath sent me , and I live by the Father ; so he that eateth me ( that is by faith applys me ) even he shall live by me . So that these two , namely the Spirit on Christs part , and Faith his work , on our part , are the two ligaments by which we are knit to Christ .

So that the Spirits work in uniting or engrassing a soul into Christ is like the cutting off the graff from its native stock ( which he doth by his illuminations and convictions ) and closing it with the living stock when it is thus prepared , and so enabling it ( by the infusion of faith ) to suck and draw the vital sap , and thus it becomes one with it . Or as the many members in the natural body , being all quickened and animated by the same vital Spirit , become one body with the head which is the principal member : Eph. 4. 4. there is one body , and one Spirit .

More particularly , we shall consider the properties of this 2. Union , that so we may the better understand the nature of it . And here I shall open the nature of it both negatively , and affirmatively .

First , Negatively , by removing all false notions and misapprehensions 1. Negatively . of it . And we say ,

First , The Saints Union with Christ is not a meer mental 1. Union , only in conceit and notion , but really exists extra mentem , whether we conceit it or not . I know the atheistical world censures all these things as fancies , and idle imaginations ; but believers know the reality of them . Joh. 14. 20. At that day you shall know that I am in my father , and you in me , and I in you . This doctrine is not phantastical , but scientifical .

Secondly , The Saints Union with Christ is not a Physical Union , such as is betwixt the members of a natural body and 2. the head : our Nature indeed is assumed into Union with the person of Christ , but it is the singular honour of that blessed and holy flesh of Christ , to be so united , as to make one person with him : that Union is hypostatical , this only Mystical .

Thirdly , Nor is it an Essential Union , or Union with the divine nature , so as our beings are thereby swallowed up and 3. lost in the divine being .

Some there be indeed that talk at that wild rate , of being Godded into God , and Christed into Christ : and those unwary expressions of Greg. Naz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , do but too much countenance those daring Spirits : but oh there is an infinite distance betwixt us and Christ in respect of nature and excellency notwithstanding this Union .

Fourthly , The Union I here speak of , is not a foederal Union ; or an Union by Covenant only : such a Union indeed 4. there is betwixt Christ and believers , but that is consequential to and wholly dependent upon this .

Fifthly , and Lastly , It is not a meer Moral Union by love and affection : thus we say , one soul is in two bodies , a friend 5. is another self : the lover is in the person beloved : such a Union of hearts and affections there is also betwixt Christ and the Saints , but this is of another nature : that we call a Moral , this a Mystical Union : that only knits our affections , but this knits our persons to Christ .

Secondly , Positively , and First , though this Union neither 2. Positively . makes us one person , or essence with Christ , yet it knits our persons most intimately and nearly to the person of Christ : 1. the Church is Christs body , Coloss. 1. 24. not his Natural , but his Mystical body : that is to say , his body in a Mystery : because it is to him as his natural body : the Saints stand to Christ in the same relation that the natural members of the body stand to the head , and he stands in the same relation to them , that the head stands in to the natural members : and consequently they stand related to one another , as the members of a natural body do to each other .

Christ and the Saints are not one as the Oak and the Ivy that clasps it are one ; but as the graff and stock are one : it is not a Union by adhesion , but incorporation . Husband and Wife are not so near , soul and body are not so near as Christ and the believing soul are near to each other .

Secondly , The Mystical Union is wholly supernatural : wrought by the alone power of God . So it 's said 1 Cor. 1. 30. 2. but of him are ye in Christ Jesus : we can no more unite our selves to Christ , than a branch can incorporate it self into another stock : it is of him ( i. e. ) of God , his proper and alone work .

There are only two ligaments or bands of Union betwixt Christ and the Soul , viz. the Spirit on his part , and Faith on ours : but when we say faith is the band of Union on our part , the meaning is not , that it 's so our own act , as that it springs naturally from us , or is educed from the power of our own wills ; no , for the Apostle expressly contradicts it , Eph. 2. 8. it is not of your selves , it is the gift of God : but we are the subjects of it , and though the act on that account be ours , yet the power enabling us to believe is God's . Eph. 1. 19 , 20.

Thirdly , the Mystical Union is an immediate Union : Immediate I say , not as excluding means and instruments , for 3. several means and many instruments are employ'd for the effecting of it : but immediate as excluding degrees of nearness among the members of Christs mystical body .

Every member in the Natural body stands not as near to the head as another : but so do all the mystical members of Christs body to him ; every member , the smallest , as well as the greatest hath an immediate coalition with Christ . 1 Cor. 1. 2. To the Church of God which is at Corinth , to them that are sanctified in Christ Jesus ; called to be Saints : with all that in every place call upon the name of Jesus Christ our Lord , both theirs , and ours .

Among the factious in this Church at Corinth , those that said I am of Christ ; as arrogating Christ to themselves ; were as much a faction , as those that said I am of Paul , 1 Cor. 1. 30. to cure this he tells them , he is both theirs and ours . Such inclosures are against law .

Fourthly , The Saints Mystical Union with Christ is a 4. fundamental Union : it 's fundamental by way of Sustentation : all our fruits of obedience depend upon it . John 15. 4. As the branch cannot bear fruit except it abide in the Vine , no more can ye●… except ye abide in me . It 's fundamental to all our priviledges and comfortable claims , 1 Cor. 3. ult. all is yours for ye are Christs . And it is fundamental to all our hopes , and expectations of glory ; for it is Christ in you the hope of glory , Col. 1. 27. So then destroy this Union , and with it you destroy all our fruits , priviledges and eternal hopes at one stroke .

Fifthly , The Mystical Union is a most Efficacious Union , for through this Union the divine power flows into our 5. souls ; both to quicken us with the life of Christ , and to conserve and secure that life in us after it is so infused .

Without the Unition of the soul to Christ , which is to be conceived efficiently as the Spirits act , there can be no Union formally considered ; and without these , no communications of life from Christ to us . Eph. 4. 16. And when there is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or effectual working of the spirit of life in every part , which he there speaks of , ( as who should say , the first bublings up of the new life , a spiritual vitality diffused through the soul which ere while was dead in sin ) yet still this Union with Christ is as necessary to the maintaining , as before it was to the producing of it .

For why is it that this life is not again extinguished and wholly suffocated in us by so many deadly wounds as are given it by temptations and corruptions ? surely no reason can be assigned more satisfying than that which Christ himself gives us in John 14. 19. because I live , ye shall live also . q. d. whilst there is vital sap in me the root , you that are branches in me , cannot wither and dye .

Sixthly , The Mystical Union is an indissoluble Union : there is an everlasting tye betwixt Christ and the believer : and herein also it is beyond all other Unions in the world : death dissolves the dear Union betwixt the husband and wife , friend and friend , yea betwixt soul and body ; but not betwixt Christ and the soul : the bands of this Union rot not in the grave : what shall separate us from the love of Christ ? saith the Apostle Rom. 8. 35 , 38 , 39. he bids defiance to all enemies , and triumphs in the firmness of this Union over all hazards that seem to threaten it . It is with Christ and us in respect of the Mystical Union , as it was with Christ himself in respect of the hypostatical Union : that was not dissolved by his death when the Natural Union betwixt his soul and body was ; nor can this mystical Union of our souls and bodies with Christ be dissolved when the Unions betwixt us and our dearest relations , yea betwixt the soul and body are dissolved by death . God ▪ calls himself the God of Abraham , long after his body was turned into dust .

Seventhly , It is an honourable Union , * * Apex , cap●…t , & vertex ●…obilitatis est Christus , sine quo nibil est i●… toto ho●… sublunari orbe terraru●… nobile , cujus solium est coelum , & cujus scabellu●… est terra ; terra ●…nquam , in qua h●…rum omnis cognatio & nobilitas sita-est & collocata , divinis illius pedibus substernitur . Laurent . Hum●…redus de no●…ilitate lib. 2. p. 176. yea the highest honour 7. that can be done unto men : the greatest honour that was ever done to our common nature , was by its assumption into Unity with the second person hypostatically , and the highest honour that was ever done to our single persons was their Union with Christ mystically . To be a servant of Christ is a dignity transcendent to the highest advancement among men ; but to be a member of Christ , how matchless and singular is the glory thereof ! and yet such honour have all the Saints , Eph. 5. 30. we are members of his body , of his flesh , and of his bones .

Eighthly , It is a most Comfortable Union : yea , the ground 8. of all solid comfort both in life and death : whatever troubles , wants , or distresses befal such , in this is abundant relief and support . Christ is mine , and I am his ; what may not a soul make out of that ! If I am Christs , then let him take care for me , and indeed in so doing , he doth but care for his own : he is my head , and to him it belongs to consult the safety and welfare of his own members : Eph. 1. 22 , 23. he is not only an head to his own by way of Influence , but to all things else by way of dominion , for their good : how comfortably may we repose our selves under that cheering consideration upon him at all times , and in all difficult cases !

Ninthly , It is a fruitful Union : the immediate end of it is 9. fruit : Rom. 7. 4. we are married to Christ , that we should bring forth fruit to God : all the fruit we bear before our ingrafture into Christ , is worse than none : till the person be in Christ , the work cannot be Evangelically good , and acceptable to God : we are made accepted in the beloved , Eph. 1. 6. Christ is a fruitful root , and makes all the branches that live in him so too , Joh. 15. 8.

Tenthly and Lastly , It is an enriching Union : for by our 10. Union with his person we are immediately interessed in all his riches , 1 Cor. 1. 30. how rich and great a person do the little arms of Faith clasp and embrace ! All is yours , 1 Cor. 3. 22. all that Christ hath , becomes ours , either by communication to us , or improvement for us : his Father , Joh. 20. 17. his promises , 2 Cor. 1. 20. his providences , Rom. 8. 28. his glory , Joh. 17. 24. it's all ours by vertue of our Union with him .

Thus you see briefly what the Mystical Union is . Next we shall improve it .

Inference 1.

If there be such a Union betwixt Christ and believers , oh then what transcendent dignity hath God put upon believers ! Infer . 1. Si vis vir virtutis appellari , indue te Christum , qui est Dei virtus & sapientia ; & in omnibus adjung●… te domino , ita ut 〈◊〉 c●…●…o spiritus fias , & tunc vir virtutis essicieris . Orig. Hom. in Numb. 31.

Well might Constantine perfer the honour of being a member of the Church before that of being head of the Empire : for it is not only above all earthly dignities and honours ; but in some respect above that honour which God hath put upon the Angels of glory .

Great is the dignity of the Angelical nature , they are the highest and most honourable species of creatures : they also have the honour continually to behold the face of God in Heaven , and yet in this one respect the Saints are preferr'd to them , they have a Mystical Union with Christ as their head of influence , by whom they are quickned with spiritual life , which the Angels have not .

It is true , there is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or gathering together of all in heaven and earth under Christ as a common head : Eph. 1. 10. he is the head of Angels , as well as Saints ; but in different respects : to Angels he is an head of dominion and government , but to Saints he is both an head of dominion and vital influence too : they are his chief and most honourable subjects , but not his Mystical members : they are as the Barons and Nobels in his Kingdome , but the Saints as the dear Spouse and wife of his bosome : this dignifies the believer above the greatest Angel . And as the Nobles of the Kingdome think it a preferment and honour to serve the Queen , so the glorious Angels think it no degradation or dishonour to them to serve the Saints : for to this honourable office they are appointed , Heb. 1. 14. to be ministring or serviceable spirits for the good of them that shall be heirs of salvation : the chiefest servant disdains not to honour and serve the heir .

Some imperious Grandees would frown , should some of these persons but presume to approach their presence , but God sets them before his face with delight , and Angels delight to serve them .

Infer. 2.

If there be such a strict and inseparable Union betwixt Christ Infer. 2. and believers , then the graces of believers can never totally fail : immortality is the priviledge of grace , because sanctified persons are inseparably united to Christ the fountain of life : your life is bid with Christ in God , Coloss. 3. 3. Whilst the sap of life is in the root , the branches live by it : thus it is betwixt Christ and believers , Joh. 14. 19. because I live , ye shall live also : see how Christ binds up their life in one bundle with his own , plainly intimating it is as impossible for them to dye , as it is for himself , he cannot live without them .

True it is , the spiritual life of believers is encountred by many strong and fierce oppositions : it is also brought to a low ebb in some , but we are always to remember there are some things which pertain to the essence of that life , in which the very being of it lyes , and some things that pertain only to its well-being : all those things which belong to the well-being of the new creature , as manifestations , joys , spiritual comforts , &c. may for a time fail , yea and grace it self may suffer great losses and remissions in its degrees notwithstanding our Union with Christ ; but still the essence of it is immortal , which is no small relief to gracious souls : when the means of grace fail , as is threatned Amos 8. 11. whem temporary formal professors drop away from Christ like withered leaves from the trees in a windy day , 2 Tim. 2. 18. and when the natural Union of their souls and bodies are suffering a dissolution from each other by death , when that Silver cord is loosed , this Golden chain holds firm : 1 Cor. 3. 23.

Infer. 3.

Is the Union so intimate betwixt Christ and believers ? how great Infer. 3. and powerful a motive then is this , to make us open-handed and liberal in relieving the necessities and wants of every gracious person ! for in relieving them we relieve Christ himself .

Christ personal is not the object of our pity and charity , Qui respectu fratris in Ecclesia non movetur , vel Christi contemplatione moveatur ; & qui non cogitat in labore & egestate conservum , vel dominum cogitet in ipso illo quem despicit , constitutum . Cyprian . de opere & eleemosynis . he is at the fountain head of all the riches in glory ; Eph. 4. v. 10. but Christ mystical is exposed to necessities and wants , he feels hunger and thirst , cold and pains in his body the Church : and he is refreshed , relieved and comforted in their refreshments and comforts : Christ the Lord of heaven and earth in this consideration is sometimes in need of a penny ; he tells us his wants and poverty , and how he is relieved , Mat. 25. 35 , 40. A Text believed and understood by very few , I was an hungred , and ye gave me meat . I was thirsty , and ye gave me drink . I was a stranger , and ye took me in : Then shall the righteous answer , Lord , when saw we thee an hungred , &c. And the King shall answer and say unto them , Verily I say unto you , in as much as ye have done it unto one of the least of these my brethren , ye have done it to me .

It was the saying of a great Divine , that he thought scarce any man on earth did fully understand and believe this truth , and he conceives so much hinted in the very Text where the righteous themselves reply , Lord when saw we thee sick , &c. intimating in the question , that they did not throughly understand the nearness , yea , oneness of those persons with Christ , for whom they did these things . And indeed , it is incredible that a Christian can be hard hearted , and close handed , to that necessitous Christian , in refreshing and relieving of whom he verily believes that he ministers refreshment to Christ himself .

O think again and again upon this Scripture , consider what forcible and mighty Arguments are here laid together to engage relief to the wants of Christians .

Here you see their near relation to Christ : they are Mystically one person : what you did to them , you did to me . Here you see also how kindly Christ takes it at our hands : acknowledging all those kindnesses that were bestowed upon him , even to a bit of bread : he is you see content to take it as a courtesy , who might demand it by authority , and bereave you of all immediately upon refusal .

Yea , here you see this one single branch or act of obedience , ( our charity to the Saints ) is singled out from among all the duties of obedience , and made the test and evidence of our sincerity in that great day , and men blessed or cursed according to the love they have manifested this way to the Saints .

O then henceforth let none that understand the relation the Saints have to Christ , as the members to the head , or the relation they have to each other thereby as fellow members of the same body , from henceforth suffer Christ to hunger , if they have bread to relieve him , or Christ to be thirsty , if they have to refresh him ; this Union betwixt Christ and the Saints affords an Argument beyond all other arguments in the world to prevail with us : methinks a little Rhetorick might perswade a Christian to part with any thing he hath to Christ , who parted with the glory of heaven , yea , and his heart blood to boot for his sake .

Inference 4.

Do Christ and believers make but one Mystical person ? how unnatural Infer. 4. and absurd then are all those acts of unkindness whereby believers wound and grieve Jesus Christ ! this is as if the hand should wound its own head , from which it receives life , sense , motion , and strength .

When Satan smites Christ by a wicked man , he then wounds him with the hand of an enemy ; but when his temptations prevail upon the Saints to sin , he wounds him as it were ▪ with his own hand : as the Eagle and Tree in the Fable complain'd , the one that he was wounded by an Arrow winged with his own Feathers , the other , that it was rived asunder by a wedge hewen out of its own limbs .

Now the evil and disingenuity of such sins , is to be measured not only by the near relation Christ sustains to believers as their head , but more particularly , from the several benefits they receive from him as such : for in wounding Christ by their sins ,

First , They wound their head of influence , through whom they live , and without whom they had still remain'd in the state of sin and death . Eph. 4. 16. Shall Christ send life to us , and we return that which is as death to him ? O how absurd , how disingenuous is this !

Secondly , They wound their head of government . Christ is a guiding as well as a quickening head , Col. 1. 18. the is your wisdome , he guides you by his counsels to glory ; but must he be thus requited for all his faithful conduct ! what do you when you sin against him , but rebel against his government , refusing to sollow his counsels , and obeying in the mean time a deceiver rather than him .

Thirdly , They wound their consulting head who cares , provides , and projects for the welfare and safety of the body . Christians , you know your affairs below have not been steered and managed by your own wisdome , but that orders have been given from heaven for your security and supply from day to day . I know O Lord ( saith the Prophet ) that the way of man is not in himself , neither is it in him that walks to direct his own steps . Jer. 10. 23.

It 's true , Christ is out of your sight , and you see him not ; but he sees you , and orders every thing that concerns you . And is this a due requital of all that care he hath taken for you ? Do ye thus requite the Lord , for all his benefits ? what ! recompence evil for good ! O let shame cover you .

Fourthly and Lastly , They wound their head of honour . Christ your head , is the fountain of honour to you : this is your glory that you relate to him as your head : you are on this account ( as before was noted ) exalted above Angels .

Now then consider how vile a thing it is to reflect the least dishonour upon him from whom you derive all your glory . O consider and bewail it .

Infer. 5.

Is there so strict and intimate a relation and Union betwixt Christ and the Saints ? then surely they can never want what is good for Infer . 5. Qui misit filium , immisit spiritum , promisit vultum , quid tandem denegabit ? their souls or bodies .

Every one naturally cares and provides for his own , especially for his own body ; yet we can more easily violate the law of nature and be cruel to our own flesh , than Christ can be so to his Mystical body . I know it 's hard to rest upon and rejoyce in a promise , when necessities pinch , and we see not from whence relief should arise : but oh what sweet satisfaction and comfort might a necessitous believer find in these considerations , would he but keep them upon his heart in such a day of straits !

First , Whatever my distresses are for quality , number , or degree , they are all known even to the least circumstance by Christ my head : he looks down from heaven upon all my afflictions , and understands them more fully than I that feel them . Psal. 38. 9. Lord all my desire is before thee , and my groaning is not hid from thee .

Secondly , He not only knows them , but feels them , as well as knows them : we have not an high priest that cannot be touched with the feeling of our infirmities , Heb. 4. 15. in all your afflictions he is afflicted : tender Sympathy cannot but flow from such intimate Union : therefore in Matth. 25. 35. he saith , I was an hungred , and I was a thirst , and I was naked . For indeed his Sympathy and tender compassion gave him as quick a resentment , and as tender a sense of their wants , as if they had been his own : yea ,

Thirdly , He not only knows and feels my wants , but hath enough in his hand , and much 〈◊〉〈◊〉 enough to supply them all : for all things are delivered to him by the Father , Luk: 10. 22. all the storehouses in heaven and earth are his , Phil. 4. 19.

Fourthly , He bestows all earthly good things even to superfluity and redundance upon his enemies , they have more than heart can wish , Psal. 73. 7. he is bountiful to strangers : he loads his very enemies with these things , and can it be supposed he will in the mean while starve his own , and neglect those whom he loves as his own flesh ? it cannot be . Moreover

Fifthly , hitherto he hath not suffered me to perish in any former straits : when and where was it that he forsook me ? this is not the first plunge of trouble I have been in : have I not found him a God at a pinch ? how oft have I seen him in the Mount of difficulties !

Sixthly , and Lastly , I have his promise and engagement that he will never leave me nor forsake me , Heb. 13. 5. and Joh. 14. 18. a promise never crackt since the hour it was first made . If then , the Lord Jesus knows and feels all my wants , hath enough and more than enough to supply them , if he gives even to redundance unto his enemies , hath not hitherto forsaken me , and hath promised he never will : why then is my soul thus disquieted in me ? surely there is no cause it should be so .

Infer. 6.

If the Saints are so nearly united to Christ , as the members to Infer. 6. the head ; O then how great a sin , and full of danger is it for any to wrong and persecute the Saints ! For in so doing , they must needs persecute Christ himself .

Saul , Saul , ( saith Christ ) why persecutest thou me ? Acts Agesilaus dic●…re solitus est , se v●…hementer admirari , eos non haberi in sacrilegorum numero qui laederent eos qui Deo supplicarent vel Deum venerantur : quo i●…nuit , eos non tantum Sacrilegos esse qui deos ipsos , aut templorum ornatum spoliarent ; sed eos maxime qui deorum ministros , & praecones contumeliis afficiunt . Aemyl . Prob. 9. 4. The righteous God holds himself obliged to vindicate oppressed innocency though it be in the person of a wicked man , how much more when it is in a member of Christ ? He that toucheth you toucheth the Apple of mine eye , Zech. 2. 8. And is it to be imagined , that Christ will sit still , and suffer his enemies to thrust out the very Apples of his eyes ? no , no , He hath ordained his arrrows against the persecutors , Psal. 7. 13.

O it were better thy hand should wither , and thine arm fall from thy shoulder , than ever it should be lifted up against Christ in the poorest of his members . Believe it Sirs , not only your violent actions , but your hard speeches are all set down upon your doomes-days book ; and you shall be brought to an account for them in the great day , Jud. 15. Beware what arrows you shoot , and be sure of your mark before you shoot them .

Infer. 7.

If there be such a Union betwixt Christ and the Saints as hath been described , upon what comfortable terms then , may believers Infer. 7. part with their bodies at Death !

Christ your head is above water , therefore you cannot be lost : nay , he is not only risen from the dead himself , but Templum Dei in quo spiritus inhabitat patris & membr●… Christi non participare sa●…utem , sed in perditionem redigi dicere : quomodo non maximae est blasphemiae ? Iren. lib. 5. is also become the first-fruits of them that sleep , 1 Cor. 15. 20. Believers are his members , his fulness , he cannot therefore be compleat without you : a part of Christ cannot perish in the grave , much less burn in hell : remember when you feel the Natural Union dissolving , that this Mystical Union can never be dissolved : the pangs of death cannot break this tye : as there is a peculiar excellency in the believers life , so there is a singular support and peculiar comfort in his death , to me to live is Christ , and to dye is gain , Phil. 1. 21.

Infer. 8.

If there be such a Union betwixt Christ and believers , how doth it concern every man to try and examin his Estate , Infer. 8. whether he be really united with Christ or not ; by the natural and proper effects which alwayes flow from this Union ? As

First , The real Communication of Christs holiness to the soul : we cannot be United with this root , and not partake of the vital sap of sanctification from him : all that are planted into him , are planted into the likeness of his death and of his resurrection , Rom. 6. 5 , 6. viz. by mortification , and vivification .

Secondly , They that are so nearly united to him as members to the head cannot but love him and value him above their own lives : as we see in nature , the hand and arm will interpose to save the head : the nearer the Union , the stronger always is the affection .

Thirdly , The members are subject to the head : Dominion in the head must needs infer subjection in the members , Eph. 5. 24. in vain do we claim Union with Christ as our head , whilst we are governed by our own wills , and our Lusts give us law .

Fourthly , All that are United to Christ , do bear fruit to God , Rom. 7. 4. fruitfulness is the next end of our Union : there are no barren branches growing upon this fruitful root .

Infer. 9.

Lastly , how much are believers engaged to walk as the members Infer. 9. of Christ , in the visible exercises of all those graces and duties which the consideration of their near relation to him exacts from them ! As

First , How contented and well pleased should we be with our outward lot , however providence hath cast it for us in this world . O do not repine , God hath dealt bountifully with you : upon others he hath bestowed the good things of this world , upon you himself in Christ .

Secondly , How humble and lowly in spirit should you be under your great advancement ! It 's true , God hath magnified you greatly by this Union ; but yet don't swell , You bear not the root but the root you , Rom. 11. 18. You shine , but it is as the Stars , with a borrowed light .

Thirdly , How Zealous should you be to honour Christ , who hath put so much honour upon you ! Be willing to give glory to Christ , though his glory should rise out of your shame . Never reckon that glory that goes to Christ , to be lost to you : when you lye at his feet in the most particular heart-breaking confessions ofsin , yet let this please you , that therein you have given him glory .

Fourthly , how exact and circumspect should you be in all your wayes , remembring whose you are , and whom you represent ! Shall it be said that a member of Christ was convicted of unrighteous and unholy actions ! God forbid : if we say we have fellowship with him , and walkin darkness we lye , 1 Joh. 1. 6. and he that saith he abideth in him , ought also himself to walk even as he walked , 1 Joh. 2. 6.

Fifthly , how studious should you be of peace among your selves who are all so nearly united to such a head , and thereby are made fellow-members in the same body ! The heathen world was never acquainted with such an Argument as the Apostle urges for Unity in Eph. 4. 3 , 4.

Sixthly and Lastly , how joyful and comfortable should you be , to whom Christ with all his treasures and benefits is effectually applyed in this blessed Union of your souls with him ! This brings him into your possession : oh how great ! how glorious a person do the little weak arms of your faith embrace !

Thanks be to God for Jesus Christ .

The Third SERMON . Serm. 3. 2 Cor. 5. 20. Opening the nature and use of of the Gospel Ministry , as an external means of applying Christ . Now then , we are Ambassadors for Christ , as though God did beseech you , we pray you in Christs stead ; be ye reconciled to God .

THe Effectual Application of Christ principally consists in our Union with him , but ( ordinarily ) there can be no Union without a Gospel tender and overture of him to our souls , for how shall they believe in him of whom they have not heard ? and how shall they hear without a Preacher ? and how shall he preach except he be sent ? Rom. 10. 14.

IF God be upon a design of marrying poor sinners to his Son , there must be a treaty in order to it : that treaty requires interlocution betwixt both the parties concerned in it : but such is our frailty , that should God speak immediately to us himself , it would confound and overwhelm us : God therefore graciously condescends and accommodates himself to our infirmity , in treating with us in order to our Union with Christ by his Ambassadors , and these not Angels whose converses we cannot bear , but men like our selves who are commissionated for the effecting of this great business betwixt Christ and us . Now then we are Ambassadors for God , &c. In which words you have

First , Christs Ambassadors commissionated .

Secondly , Their Commission opened .

First , Christs Ambassadors commissionated . Now then we are Ambassadors for Christ . The Lord Jesus thought it not sufficient to print the law of grace , and blessed terms of our Union with him in the scriptures , where men may read his willingness to receive them , and see the just and gracious terms and conditions upon which he offers to become theirs ; but hath also set up and established a standing office in the Church to expound that Law , inculcate the precepts , and urge the promises thereof : to wooe and espouse souls to Christ , I have espoused you to one husband , that I may present you as a chast virgin to Christ , 2 Cor. 11. 20. and this not simply from their own affections and compassions to miserable sinners , but also by vertue of their office and Commission whereby they are authorized and appointed to that work . We then are Ambassadors for Christ .

Secondly , Their Commission opened : wherein we find

1. Their work appointed . 2. Their Capacity described . 3. And the manner of their acting in that Capacity prescribed .

First ; The work whereunto the Ministers of the Gospel are appointed , is to reconcile the world to God : to work these sinful , vain , rebellious hearts which have a strong aversation from God naturally in them ; to close with him according to the Articles of peace contained in the Gospel ; that thereby they may be capable to receive the mercies and benefits purchased by the death of Christ , which they cannot receive in the state of enmity and alienation .

Secondly , Their Capacity described , they act in Christs stead as his Vicegerents . He is no more in this world to treat personally with sinners as once he did in the dayes of n●…s flesh : but yet he still continues the treaty with this lower world by his officers , requiring men to look upon them , and obey them as they would himself if he were Corporally present , Luke 10. 16. He that heareth you , heareth me , and he that despiseth you , despiseth me .

Thirdly , The manner of their acting in that Capacity prescribed : and that is by humble , sweet , and condescending intreaties and beseechings : this best suits that meek and Lamb-like Saviour whom they represent . Thus he dealt with poor sinners himself when he conversed among them ; he would not break a bruised reed nor quench smoaking flax , Isa. 42. 3. This is the way to allure and win the souls of sinners to Christ .

From hence the Note is :

Doct.

That the preaching of the Gospel by Christs Ambassadors is the Doct. means appointed for the reconciling and bringing home of sinners to Christ .

This is clear from Rom. 10. 14. 1 Cor. 1. 21. and many other Scriptures .

Here we shall take into Consideration these three things .

First , what is implyed in Christs treating with sinners by his Ambassadors or Ministers .

Secondly , What the great Concernment they are to treat with sinners about is .

Thirdly , What and when is the Efficacy of preaching to bring sinners to Christ .

First , We will open what is implyed and imported in Christs treaty with sinners by his Ambassadors or Ministers .

And here we find these six things implied .

First , it necessarily implies the defection and fall of man from his estate of favour and friendship with God : if no war with heaven , what need of Ambassadors of peace ? the very office of the Ministry , is an argument of the fall . Gospel Ordinances and Officers came in upon the fall , and expire with the Mediators dispensatory Kingdom , 1 Cor. 15. 24 , 25. Then shall he deliver up the Kingdom to God even the Father : thenceforth no more Ordinances , no more Ministers ; what use can there be of them , when the treaty is ended ? They have done and accomplished all they were ever intended and designed for , when they shall have reconciled to God all the number of his Elect that lay dispersed among the lost and miserable posterity of Adam , and have brought them home to Christ in a perfect state , Eph. 4. 12. &c.

Secondly , It implies the singular grace and admirable condescension of God to sinful man . That God will admit any treaty with him at all is wonderful mercy , it 's more than he would do for the Angles that fell , Jude 6. they are reserved in everlasting chains under darkness unto the judgement of the great day . Christ took not on him their nature , but suffered Myriads of them to perish , and fills up their vacant places in glory with a number of sinful men and women to whom the Law a warded the same punishment .

But that God will not only treat but entreat and beseech sinful men to be reconciled is yet more wonderful . Barely to propound the terms of peace had been an astonishing mercy , but to wooe and beseech stubborn enemies to be at peace and accept their pardon , Oh how unparallell'd as this condescension !

Thirdly , It implyes the great dignity and honour of the Inter illos qui regi regum inserviunt , ●…egatisumus : Dei Christique personam gerimus , ●…ullus unquam nos impu●…e despicat●… habuit , quin in Deum Chri●…umque idem injurius . Bowles pr●…fat ad past . Evang. Gospel ministry . We are Ambassadors for Christ , Ambassadors represent and personate the Prince that sends them : and the honours or contempts done to them reflect upon , and are reckon'd to the person of their Master , Luke 10. 16. he that heareth you , heareth me ; and he that despiseth you , despiseth me .

Neither their persons , nor parts are the proper ground and reason of our respects to them ; but their office and Commission from Jesus Christ .

We are fallen into the dreggs of time , wherein a vile contempt is poured not only upon the persons but the very Office of the Ministry : and I could heartily wish that Scripture , Mal. 2. 7 , 8 , 9. were throughly considered by us , possibly it might inform us of the true cause and reason of this sore judgement : but surely Christs faithful Ministers deserve a better entertainment than they ordinarily find in the world : and if we did but seriously bethink our selves , in whose name they come , and in whose stead they stand , we should receive them as the Galatians did Paul , Gal. 4. 14. as Angels of God , even as Christ Jesus .

Fourthly , Christs treating with sinners by his Ministers , who are his Ambassadors , implies the strict obligation they are under to be faithful in their Ministerial imployment . Christ counts upon their faithfulness whom he puts into the Ministry , 1 Tim. 1. 12. They are accountable to him for all acts of their office , Heb. 13. 17. If they be silent , they cannot be innocent : necessity is laid upon them , and wo to them if they preach not the Gospel , 1 Cor. 9. 16.

Yea , necessity is not only laid upon them to preach , but to keep close to their Commission in preaching the Gospel , 1 Thes. 2. 3 , 4 , 5. Our Exhortation was not of deceit , nor of uncleanness , nor in guile , but as we were allowed of God to be put in trust with the Gospel , even so we speak , not as pleasing men , but God , which trieth our hearts : the word is not to be corrupted to please men , 2 Cor. 2. 17. their business is not to make them their disciples , but Christs , not to seek theirs but them , 2 Cor. 12. 14. to keep close to their instructions , both in the matter , manner , & end of their Ministry . So did Christ himself the treasure of wisdom and knowledge , yet being sent by God , he saith , Job . 7. 16. my doctrine is not mine , but his that sent me . And so he expects and requires that his Ambassadors keep close to the Commission he hath given them ; and be ( according to their measure ) faithful to their trust , as he was to his . Paul is to deliver to the people , that which he also received from the Lord , 1 Cor. 11. And Timothy must keep that which was committed to him , 2 Tim. 1. 14.

Fifthly , It implies the removal of the Gospel ministry to be a very great judgment to the people . The remanding of Ambassadors , presages an ensuing War . If the reconciling of souls to God be the greatest work , then the removal of the means and instruments thereof must be the forest Judgement . Some account the falling of the Salt upon the Table ominous , but surely the falling of them whom Christ calls the Salt of the earth is so indeed .

What are those once famous and renowned places from whence Christ ( as he threatned ) hath removed the Candlestick , but magna latrocinia dens of Robbers , and mountains of prey ?

Sixthly and Lastly , It implyes both the wisdome and condescension of God to sinful men in carrying on a treaty of peace with them by such Ambassadors , negotiating betwixt him and them : without a treaty there would be no reconciliation ; and no method to carry on such a treaty like this : for had the Lord treated with sinners personally , and immediately , they had been overwhelmed with such an awful Majesty . The app●…ces of God confound the creature , Let me not hear again the voice of the Lord my God ( saith Israel ) neither let me see this great fire any more , that I dye not : yea so terrible was that sight , that Moses said , I exceedingly fear and quake , Deut. 18. 16. Heb. 12. 21.

Or had he Commissionated Angels for this imployment , though they stand not at such an infinite distance from us as God doth , yet such is the excellence of their glory ( being the highest Species and order of creatures ) that their appearances would be more apt to astonish than persuade us : besides they being creatures of another rank and kinde , and not partaking with us either in the misery of the fall , or benefit of the recovery by Christ , 't is not to be supposed they should speak to us so feelingly , and experimentally , as these his Ministers do : they can open to you the mysteries of sin , feeling the workings thereof daily in their own hearts : they can discover to you the conflicts of the flesh and spirit , as being daily exercised in that warfare ; and then being men of the same mould and temper they can say to you as Elihu did to Job , Chap. 33. 6 , 7. Behold , I am according to thy wish , in Gods stead , I also am formed out of the clay : behold , my terror shall not make thee afraid , neither shall my hand be heavy upon thee .

So that in this appointment much of the Divine wisdom and condescension to sinners is manifested : we have this treasure in ●…arthen vessels , that the excellency of the power may be of God , and not of us , 2 Cor. 4. 7. Gods glory and mans advantage are both promoted in this dispensation .

Secondly , Next we are to consider that great Concernment 2. about which these Ambassadors of Christ are to treat with sinners : and that ( as the Text informs us ) is their reconciliation to God .

Now reconciliation with God , is the restoring of men to Reconciliarenihil aliud est quam amicitiam offensione aliquagravi diremptam resarcire , & sic inimicos in pristinam concordiam reducere . Daven . in 〈◊〉 Col. 20. that former frindship they had with God , which was broken by the fall , and is still continued by our Enmity and aversation , whilst we continue in our Natural , and unregenerate Estate . Now this is the greatest and most blessed design that ever God had in the world : an astonishing and invaluable mercy to men , as will clearly appear by considering these particulars following .

First , That God should be reconciled after such a dreadful breach as the fall of man made , is wonderful : No sin , all things considered , was ever like to this sin : other sins like a single bullet kill particular persons , but this like a chain-shot cuts off multitudes , multitudes as the sand upon the sea shore which no man can number .

If all the posterity of Adam in their several generations should do nothing else but bewail and lament this sin of his whilst this world continues , yet would it not be enough lamented : for a man so newly Created out of nothing , and admitted the first moment into the highest order , Crowned a King over the works of Gods hands , Psal. 8. 5. a man perfect and upright , without the least inordinate motion , or sinful inclination : A man whose minde was most clear , bright and apprehensive of the will of God , whose will was free , and able to have easily put by the strongest temptation : A man in a paradise of delights , where nothing was left to desire for advancing the happiness of soul or body : A man understanding himself to be a publick complexive person , carrying not only his own , but the happiness of the whole world in his hand : so soon , upon so slight a temptation , to violate the Law of his God , and involve himself and all his posterity with him in such a gulph of guilt and misery : all which he might so easily have prevented ! O wonderful amazing mercy , that ever God should think of being reconciled , or have any purposes of peace towards so vile an Apostate creature as man !

Secondly , That God should be reconciled to men and not to Angels , a more high and excellent order of creatures , is yet more astonishing : when the Angels fell they were lost irrecoverably : no hand of mercy was stretched out to save one of those Myriads of excellent beings , but chains of darkness were immediately clapt on them , to reserve them to the judgment of the great day , Jude v. 6.

That the milder attribute should be exercised to the inferiour , and the severer attribute to the more excellent Creature , is just matter for eternal admiration : who would cast away vessels of gold , and save earthen potsherds ! Some indeed undertake to shew us the reasons why the wisdom of God made no provision for the recovery of Angels by a Mediator of reconciliation : partly from the high degree of the malignity of their sin , who sinned in the light of heaven , partly because it was decent that the first breach of the Divine Law should be punished , to secure obedience for the future . And besides , the Angelical nature was not entirely lost , Myriads of Angels still continuing in their innocency and glory : whenas all mankind was lost in Adam .

But we must remember still the Law made no distinction , but awarded the same punishment , and therefore it was mercy alone that made the difference , and mercy for ever to be admired by men : how astonishing is the grace of God , that moves in a way of reconciliation to us , out of design to fill up the vacant places in heaven from which Angels fell , with such poor worms as we are ! Angels excluded , and men received . O stupendious mercy !

Thirdly , That God should be wholly and throughly reconciled to men , so that no fury remains in him against us ; according to that Scripture Isai. 27. 4. is still matter of farther wonder .

The design he sends his Ambassadors to you about is not the allaying , and mitigating of his wrath , ( which yet would be matter of great joy to the damned ) but throughly to quench all his wrath , so that no degree thereof shall ever be felt by you . O blessed Embassy ! Beautiful upon the mountains are the feet of them that bring such tydings . God offers you a full reconciliation , a plenary remission .

Fourthly , That God should be freely reconciled to sinners and discharge them without any the least satisfaction to his justice from them ; is and for ever will be marvellous in their eyes .

Oh what mercy would the damned account it if after a thousand years torments in hell God would at last be reconciled to them , and put an end to their misery ! But believers are discharged without bearing any part of the curse , not one farthing of that debt is levied upon them .

If you say , how can this be , when God stands upon full Object . satisfaction to his Justice before any soul be discharged , and restored to savour ? freely reconciled , and yet fully satisfied , how can this be ?

Very well , for this mercy comes freely to your hands , how Solut. costly soever it proved to Christ : and that free remission , and full satisfaction are not contradictory and inconsistent things , is plain enough from that Scripture , Rom. 3. 24. Being justified freely by his grace , through the redemption that is in Christ Jesus : freely and yet in the way of redemption .

For though Christ your surety have made satisfaction in your name and stead , yet it was his life , his blood , and not yours , that went for it , and this surety was of Gods own appointment and providing without your contrivement or thoughts . O blessed reconciliation , happy is the people that hear the joyful sound of it .

Fifthly , and Lastly , That God should be finally reconciled to sinners , so that never any new breach shall happen betwixt him and them any more , so as to dissolve the League of friendship ; is a most ravishing and transporting message .

Two things give Confirmation and full security to reconciled ones , viz. The terms of the Covenant , and the intercession of the Mediator .

The Covenant of grace gives great security to believers against new breaches betwixt God and them . It 's said Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good , but I will put my fear in their hearts that they shall not depart from me . The fear of God is a choice preservative against second revolts , and therefore taken into the Covenant . It is no hindrance , but a special guard to assurance .

There is no doubt of Gods faithfulness , that part of the promise is easily believed , that he will not turn away from us to do us good , all the doubt is of the inconstancy of our hearts with God , and against that danger this promise makes provision .

Moreover the Intercession of Christ in heaven secures the Saints in their reconciled state . 1 Joh. 2. 1 , 2. If any man sin , we have an Advocate with the Father Jesus Christ the righteous , and he is the propitiation : he continually appears in heaven before the Father , as a Lamb that had been slain , Rev. 5. 6. And as the bow in the clouds , Rev. 4. 3. So that as long as Christ thus appears in the presence of God for us , it is not possible our state of Justification and reconciliation can be again dissolved .

And this is that blessed Embassy Gospel Ministers are imployed about : he hath committed to them the word of this reconciliation .

In the last place we are to enquire what and whence is this efficacy of preaching , to reconcile and bring home sinners to 3. Christ .

That its efficacy is great in convincing , humbling , and changing the hearts of men is past all debate and question . The weapons of our warfare ( saith the Apostle ) are not carnal but mighty 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 , 2 Cor. 10. 4 , 5. No heart so hard , no conscience so stupid , but this sword can pierce and wound : in an instant it can cast down all those vain reasonings , and fond imaginations which the Carnal heart hath been building all its life long , and open a fair passage for Convictions of sin , and the fears and terrors of wrath to come into that heart that was never afraid of these things before . So Acts 2. 37. When they heard this they were pricked to the heart , and said unto Peter and the rest of the Apostles , Men and brethren , what shall we do ?

What shall we do ? is the doleful cry of men at their wits end : the voice of one in deepest distress , and such outcries have been no rarities under the preaching of the word : its power hath been felt by persons of all orders and conditions : the great and honourable of the earth , as well as the poor and despicable . The learned and the ignorant , the civil and profane , the young and the old , all have felt the heart-piercing efficacy of the Gospel .

If you ask whence hath the word preached this mighty power ? The answer must be , Neither from it self , nor him that preaches it , but from the spirit of God whose instrument it is , by whose blessing and concurrence with it , it produceth its blessed effects upon the hearts of men .

First , This Efficacy and wonderful power is not from the 1. word it self : take it in an abstract notion , separated from the spirit , it can do nothing : it is called the foolishness of preaching , 1 Cor. 1. 21. foolishness not only because the world so accounts it , but because in it self it is a weak and unsuitable , and therefore a very improbable way to reconcile the world to God : that the stony heart of one man should be broken by the words of another man , that one poor sinful Creature should be used to breath spiritual life into another , this could never be if this sword were not managed by an omnipotent hand .

And besides , we know what works Naturally , works necessarily : if this Efficacy were inherent in the word , so that we should suppose it to work as other Natural agents do , then it must need convert all to whom it is at any time preached , except its effect were miraculously hindered , as the fire when it could not burn the three Children : but alas thousands hear it , that never feel the saving power of it , Isai. 53. 1. and 2 Cor. 4. 3 , 4.

Secondly , It derives not this Efficacy ▪ from the Instrument 2. by which it is ministred : let their gifts and abilities be what they will , it 's impossible that ever such effects should be produced from the strength of their Natural or gracious abilities : 2 Cor. 4. 7. We have this treasure ( saith the Apostle ) in earthen vessels , that the excellency of the power may be of God , and not of us .

This treasure of Gospel light is carried 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in earthen vessels , as Gideon and his men had their Lamps 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in earthen pitchers or in Oyster-shells , for so the word also signifies , the Oyster-shell is a base and worthless thing in it self , however , there lyes the rich and precious Pearl of so great value : and why is this precious treasure lodged in such weak worthless vessels ? surely it is upon no other design but to convince us of the truth I am here to prove , That the Excellency of the power is of God , and not of us : as it follows in the next words . To the same purpose speaks the same Apostle , 1 Cor. 3. 7. So then neither is he that planteth any thing , neither he that watereth ; but God that giveth the increase .

Not any thing ! what can be more diminutively spoken of the Gospel preachers ? but we must not understand these words in a simple and absolute , but in a comparative and relative sence : not as if they were not necessary and useful in their place , but that how necessary soever they be , and what excellent gifts soever God hath furnished them with ; yet it is neither in their power , nor choice to make the word they preach effectual to men : if it were , then the damnation of all that hear us must needs lye at our door : then also , many thousands would have been reconciled to God , which are yet in the state of enmity , but the effect of the Gospel is not in our power .

Thirdly , But whatever efficacy it hath to reconcile men to God , it derives from the spirit of God , whose Cooperation 3. and blessing ( which is arbitrarily dispensed ) gives it all the fruit it hath .

Ministers , saith one * * Mr. Anthony Burges . , are like Trumpets which make no sound , if breath be not breathed into them . Or like Ezekiels wheels , which move not , unless the spirit move them : or like Elisha's servant , whose presence doth no good except Elisha's spirit be there also : for want of the spirit of God , how many thousands of souls do find the Ministry to be nothing to them ? If it be something to the purpose to any soul , it is the Lord that makes it so . This spirit is not limited by mens gifts or parts : he concurrs not only with their labours who have excellent gifts , but ostentimes blesses mean despicable gifts , with far greater success : beautiful Rachel is barren , and blear-ey'd Leah bears children . Ex duobus aetate jam grandibus impiis ; cur iste ita vocetu●… ut vocantem sequatur , ille autem non ? nolito judicare , si non vis errare : inscrutabilia sunt judica dei : cujus vult mis●…retur . Aug. de bono persec . Cap. 8.

Suppose , saith Austin , there be two Conduits in a Town , one very plain and homely , the other built of polished marble , and adorned with excellent Images , as Eagles , Lions , Angels : the water refreshes as it is water , and not as it comes from such or such a Conduit . 'T is the spirit that gives the word all that vertue it hath : he is the Lord of all saving influences : he hath dominion over the word , over our souls , over the times and seasons of conversion : and if any poor Creature attend the Ministry without benefit , if he go away as he came , without fruit ; surely we may say in this case as Martha said to Christ in reference to her brother Lazarus , Lord , if thou hadst been here , my brother had not dy'd ; so , Lord if thou hadst been in this prayer , in this Sermon , this poor soul had not gone dead , and carnal from under it . And now what remains , but that we apply this truth in those uses that it gives us ?

First Use of Information .

Infer. 1.

Is the Preaching of the Gospel by Christs Ambassadors the way which God takes to reconcile sinners to himself ? Then how inexcusable are all those that continue in their state of enmity , though the Ambassadors of peace have been with them all their lives long , wooing and beseeching them to be reconciled to God ?

O invincible , obstinate , incurable disease , which is aggravated by the only proper remedy ! hath God been wooing and beseeching you by his Ambassadours so many years to be reconciled to him , and will you not yield to any intreaties ? must he be made to speak in vain , to charm the deaf Adder ? well , when the milder Attributre hath done with you , the seveer Attribute will take you in hand .

The Lord hath kept an account of every year and day of his patience towards you , Luke 13. 7. These three years I came seeking fruit on this Fig-tree , and finde none , and Jer. 25. 3. These three and twenty years have I spoken unto you rising early and speaking , but ye have not hearkened .

Well , be you assured , that God hath both the glass of your time , and the vials of his wrath by him : and so much of his abused patience as runs out of one , so much of his incensed wrath runs into the other : there is a time when this Treaty of peace will end , when the Master of the house will rise up , and the doors be shut , Luke 13. 25. Then will you be left without hope and without Apology .

We read indeed of some poor and ineffectual pleas that will be made by some at the last day , so Matth. 7. 22. We have Prophesied in thy name , &c. These pleas will not avail , but as for you what will you plead ? possibly many thousand Ideots or poor weak-headed persons may perish , many young ones that had little or no time in the world to acquaint themselves with matters of religion , or understand the way of salvation : many Millions of heathens , that never heard the name of Christ , nor came within the sound of Salvation ; who will yet perish and that justly .

Now whatsoever Apologies any of these will make for themselves in the last day , to be sure you can make none . God hath given you a Capacity , and competent understanding : many of you are wise and subtil in all your other concernments , and only shew your folly in the great concernments of your Salvation : you cannot plead want of time , some of you are grown gray-headed under the Gospel : you cannot plead want of means and opportunities , the Ordinances and Ministers of Christ have been with you all your life long to this day : sure if you be Christless now , you must also be speechless then .

Infer. 2.

Hence it also follows , That the world owes better entertainment Infer. 2. than it gives to the Ministers of Christ . Christs Ambassadors deserve a better welcome than they find among men .

Your respects to them is founded upon their office and imployment for you , Heb. 13. 17. and 1 Thes. 5. 12. They watch for your souls , dare any of you watch for their ruine ? They bring glad tydings , shall they return with sad tydings to him that sent them ? They publish peace , shall they be rewarded with trouble ? O ungrateful world ! We read in Eph. 6. 20. of an Ambassador in bonds , and he no ordinary one neither ; we read also a strange Challenge made by another at his own death , Acts 7. 52. Which of all the prophets have not your fathers persecuted ? And they have slain them which shewed before the coming of the Just one . Some that break the bread of life to you might want bread to eat for any regard you have to them . The office of the Ministry speaks the abundant love of God to you , your Contempt and abuse of it speaks the abundant stupidity or malignity of your hearts towards God : what a sad protestation doth Jeremy make against his ungrateful people , Jer. 18. 20. shall evil , saith he , be recompenced for good ? for they have digged a pit for my soul ; remember that I stood before thee to speak good for them , and to turn away thy wrath from them .

Gods mercy is eminently discovered in the institution , and Satans malice is eminently discovered in the opposition of the Ministerial office . Satan is a great and jealous Prince , and it is no wonder he should raise all the forces he can to oppose Mr. G●…rnals Christian Armor . the Ambassadors of Christ : When , saith one , the Gospel comes into his dominions , it doth as it were by sound of Trumpet and beat of drum proclaim liberty to all his slaves and vassals if they will quit that Tyrant that hath so long held their souls in bondage , and come under the sweet and easy government of Christ : and can the Devil endure this , think you ? if Christ send forth Ambassadors , no wonder if Satan send forth opposers : he certainly owes them a spite , that undermine his government in the world .

Infer. 3.

Hence it follows , that it nearly concerns all Christs Ambassadors Infer. 3. to see that they be in a state of reconciliation with God themselves .

Shall we stand in Christ's stead by office , and yet not be in Christ by Union ? Shall we intreat men to be reconciled to God , and yet be at enmity with him our selves ? O let us take heed lest after we have preached to others , we our selves be as cast-awayes , 1 Cor. 9. 27. Of all men living we are the most miserable if we be Christless , and graceless : our Consciences will make more terrible applications of our doctrine to us in hell , than ever we made to the vilest of sinners on earth . O it 's far easier to study and press a thousand truths upon others , than to feel the power of one truth upon our own hearts : to teach others facienda quàm faciendo : duties to be done , than duties by doing them .

They are sad Dilamma's with which a learned Writer poses Gildas Salv. p. 15 , 16. such graceless Ministers : If Sin be evil , why do you live in it ? If it be not , why do you dissuade men from it ? If it be dangerous , how dare you venture on it ? If it be not , why do you tell men so ? If Gods threatenings be true ; why don't you fear them ? If they be false , why do you trouble men needlesly with them , and put them into such frights without a cause ?

Take heed to your selves , lest you should cry down sin , and not overcome it ; lest while you seek to bring it down in others , you bow to it and become its slaves your selves : it 's easier to chide at sin , than to overcome i. That is a smart question , Rom. 2. 21. Thou that teachest another , teachest thou not thy self ? A prophane Minister was Converted by reading that Text once , but how many have read it as well as he , who never trembled at the consideration of it as he did ?

2. Use for Conviction .

Is this the method God uses to reconcile men to himself ? O then examine your selves whether yet the preaching of the 2. Use. Gospel hath reconciled you to God . It 's too manifest that many among us are in the state of enmity unto this day : we may say with the Prophet Isaiah , 53. 1. Who hath believed our report ? and to whom is the arm of the Lord revealed ? We offer you peace upon Gospel terms and Articles , but our peace returns to us again : enemies you were to God , and enemies you still continue . The Evidence is undeniable ; for

1. Evidence .

Many of you were never Convinced to this day of your state 1. Evid . of enmity against God , and without Conviction of this , reconciliation is impossible ; without repentance there can be no reconciliation , and without Conviction there can be no repentance : when we repent we lay down our Weapons , Isai. 27. 4 , 5. But how few have been brought to this ? Alas ! if a few poor cold heartless , ineffectual confessions of sin may pass for a due Conviction , and serious repentance , then have we been convinced , then have we repented : but you will find if ever the Lord intend to reconcile you to himself , your Convictions and humiliations for sin will be other manner of things : this will cost you more than a few cheap words against sin . 2 Cor. 7. 11. In that ye sorrowed after a godly sort , what carefulness it wrought in you , yea , what clearing of your selves , yea , what indignation , yea , what fear , yea , what vehement desire , yea , what zeal , yea , what revenge ?

2. Evidence .

Many of us never treated seriously with the Lord about peace , and how then are we reconciled to him ? What , a 2. Evid . peace without a treaty ? Reconciliation without any consideration about it ? it can never be : When was the time , and where was the place , that you were found in secret upon your knees , mourning over the sin of your Nature , and the evils of your ways ? Certainly you must be brought to this , you must with a broken heart bewail your sin and misery .

Friend , that stony heart of thine must feel remorse and anguish for sin , it will cost thee some sad days and sorrowful nights or ever thou canst have peace with God : it will cost thee many a groan , many a tear , many a hearty cry to heaven ; if ever the peace be made betwixt God and thee , thou must take with thee words and turn to the Lord , saying , Take away all iniquity , and receive me graciously . O for one smile , one token of love , one hint of favour ! The child of peace is not born without pangs , and agonies of Soul .

3. Evidence .

Many of us are not reconciled to the duties of religion , and ways of holiness , and how then is it possible we should 3. Evid . be reconciled to God ? What , reconciled to God , and unreconciled to the ways of God ? By reconciliation we are made nigh : in duties of Communion we draw nigh ; and can we be made nigh to God , and have no heart to draw nigh to God ? it can never be .

Examine your hearts and say , is not the way of strictness a bondage to you ? had you not rather be at liberty to fullfill the desires of the flesh and of the mind ? Could you not wish that the Scriptures had not made some things else your sins and other things your duties ? do you delight in the Law of God after the inner man , and esteem his Judgments concerning all things to be right ? Do you love secret prayer , and delight in duties of Communion with God ; or rather are they not an ungrateful burden , and irksome imposition ? give Conscience leave to speak plain .

4. Evidence .

Many of us are not Enemies to sin , and how then are we reconciled to God ? what , friends with God , and our Lusts 4. Eivd . too ? it cannot be . Psal. 97. 10. Ye that love the Lord hate evil : the same hour our reconciliation is made with God , there is an everlasting breach made with sin : this 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 that is saving can be done without the concurrence of special grace . Other acts that have a remote tendency to it , are performed by a more general concourse and common assistance , so men may come to the word , and attend what is spoken , remember , and consider what the word tells them ; but as to believing or coming to Christ , that no man can do of himself , or by a general and common assistance . No man can

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — come unto me ] ( i. e. ) believe in me unto Salvation . Coming to Christ , and believing in him are terms aequipollent , and are indifferently used to express the nature of saving faith , as is plain from ver. 35. he that cometh to me shall never hunger , and he that believeth on me shall never thirst : it notes the terms from which , and to which the soul moves , and the voluntariness of the motion , notwithstanding that divine power by which the will is drawn to Christ .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Except my Father ] not excluding the other two persons , for every work of God relating to the Creatures is common to all the three persons , nor only to note that the Father is the first in order of working : but the reason is hinted in the next words ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — who hath sent me ] God having entred into Covenant with the son and sent him , stands obliged by that paction to bring the promised seed to him , and that he doth by drawing them to Christ by faith : so the next words tell us the Father doth

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — draw him ] that is powerfully and effectually incline his will to come to Christ : not by a violent coaction , Non violenta coactio●…mmediata , sed voluntatis à deo aaversae henevola flectio . Glas. Rhet : Sacra . p. 2●…6 . but by a benevolent bending of the will which was averse ; and as it is not in the way of force and compulsion , so neither is it by a simple moral suasion , by the bare proposal of an object to the will , and so leaving the sinner to his own election , but it is such a persuasion as hath a mighty overcoming efficacy accompanying it : of which more anon .

The words thus opened the Observation will be this :

Doct.

That it is utterly impossible for any man to come to Jesus Christ Doct. unless he be drawn unto him by the special and mighty power of God .

No man is compelled to come to Christ against his will , he that cometh , comes willingly , but even that will and desire to come is the effect of grace : Phil. 2. 13. It is God that worketh in you both to will , and to do , of his own good pleasure .

If we desire the help and assistance of grace ( saith Fulgentius ) Ut ergo desideremus adjutorium , hoc quoque est gratiae ; ipsa namque incipit effundi , ut incipiat posci . Fulgen. Epist. 6. ad Theod. even the desire is of grace ; grace must first be shed forth upon us before we can begin to desire it : by grace are y●… saved through faith , and that not of your selves , it is the gift of God , Eph. 2. 8. suppose the utmost degree of natural ability , let a man be as much disposed and prepared as nature can dispose or prepare him , and to all this add the proposal of the greatest arguments and motives to induce him to come ; let all these have the advantage of the fittest season to work upon his heart ; yet no man can come till God draw him : we move as we are moved ; as Christs coming to us , so our coming to him are the pure effects of grace .

Three things require Explication in this point before us . First , What the drawing of the Father imports . Secondly , In what manner he draws men to Christ . Thirdly , How it appears that none can come till they be so drawn .

First , What the drawing of the Father imports .

To open this , let it be considered , that drawing is usually 1. distinguisht into Physical and Moral . The former is either by coaction , force , and compulsion , or by a sweet congruous efficacy upon the will : as to violence and compulsion it is none of Gods way and Method , it being both against the nature of the will of man which cannot be forced , and against the will of Jesus Christ who loves to reign over a free and willing people , Psal. 110. 4. The people shall be willing in the day of thy power : or as that word may be rendred , they shall be voluntarinesses , as willing as willingness it self : it is not then by a forcible coaction , but in a Moral way of perswasion that God the Father draws men to Jesus Christ : he draws with the bands of a man , as they are called , Hosea 11. 14. ( i. e. ) in a way of rational conviction of the mind and Conscience , and effectual perswasion of the will .

But yet by Moral perswasion we must not understand a simple and bare proposal or tender of Christ and grace , leaving it still at the sinners choice whether he will comply with it or no , * * Non videmus deum concionautem , scribentem , docentem , tamen ac si videmus , credimus , habet enim omn is veritas vim inclinativam , & major , majorem ; & maxima , maximam : sed cur ergo non omnes credunt evangelio ? Respondeo , quod non omnes trahuntur a deo . Baptist . Mantuanus de patientia , lib. 3. cap. 2. for though God do not force the will contrary to its nature , yet there is a real internal efficiency implyed in this drawing , or an immediate operation of the Spirit upon the heart and will which in a way Congruous and suitable to its nature takes away the rebellion and reluctance of it , and of unwilling makes it willing to come to Christ : and in this respect we own a physical as well as a Moral influence of the Spirit in this work : and so the Scripture expresses it , Eph. 1. 19 , 20. that we may know what is the exceeding greatness of his power towards us who believe , according to the working of his mighty power which he wrought in Christ when he raised him from the dead : here is much more than a naked proposal made to the will , there is a power as well as a tender , greatness of power , and yet more , the exceeding greatness of his power ; and this power hath an actual efficiency ascribed to it , he works upon our hearts and wills according to the working of his mighty power which he wrought in Christ , when he raised him from the dead : thus he fulfills in us all the good pleasure of his will , and the work of faith with power , 2 Thes. 1. 11.

And this is that which the Schools call gratia efficax , effectual grace , and others victrix delectatio an overcoming conquering Coelestis qu edam & ineffabilis suavitas . Jansenius Aug. Lib. 4. cap. 1. delight : thus the work is carried on with a most efficacious sweetness . So that the liberty of the will is not infringed , whilst the obstinacy of the will is effectually subdued and over-ruled : for want of this there are so many almost Christians in the world , hence are all those vanishing imperfect works which come to nothing , call'd in Scripture a morning cloud , an early dew : had this mighty power gone forth with the word , they had never vanished , or perished like Embryos as they do : So then , God draws not only in a moral way by proposing a suitable object to the will , but also in a physical way , or by immediate powerful influence upon the will : not infringing the Liberty of it ; but yet infallibly and effectually perswading it to come to Christ .

Secondly , Next let us consider the marvellous way and 2. manner in which the Lord draws the souls of poor sinners to Jesus Christ ; and you will find he doth it 1. Gradually , 2. Congruously , 3. Powerfully , 4. Effectually , and 5. Finally .

First , This blessed work is carried on by the Spirit gradually , bringing the soul step by step in the due method and order of the Gospel to Christ : illumination , conviction , compunction prepare the way to Christ ; and then faith unites the soul to him : without humiliation there can be no faith , Mat. 21. 32. ye repented not , that ye might believe : 't is the burdensome sense of sin that brings the soul to Christ for rest , Mat. 11. 28. come unto me ye that are weary and heavy laden : but without Conviction there can be no Compunction , no humiliation ; he that is not convinced of his sin and misery , never bewails it nor mourns for it : never was there one tear of true repentance seen to drop from the eye of an unconvinced sinner .

And without illumination there can be no Conviction , for what is Conviction but the application of the light which is in the understanding or mind of a man to his heart and Conscience ? Acts 2. 37. In this order therefore the Spirit ( ordinarily ) draws souls to Christ , he shines into their minds by illumination , applys that light to their Consciences by effectual Conviction , breaks and wounds their hearts for sin in Compunction , and then moves the will to embrace and close with Christ in the way of Faith for life and salvation .

These several steps are more distinctly discerned in some Christians than in others ; they are more clearly to be seen in the Adult Convert , than those that were drawn to Christ in their youth ; in such as were drawn to him out of a state of prophaneness , than those that had the advantage of a pious education ; but in this order the work is carried on ordinarily in all , however it differ in point of clearness in the one , and in the other .

Secondly , He draws sinners to Christ Congruously , and very agreeably to the nature and way of man . So he speaks , Hosea 11. 4. I drew them with the cords of a man , with bands Fu●…ibus hominum ( i. e. ) humanis : n●… quibus trahi ac deduci solent boves . of love : not as beasts are drawn , but as men are inclined and wrought to complyance by rational Conviction of their Judgements , and powerful perswasion of their wills ; the minds of sinners are naturally blinded by ignorance , 2 Cor. 4. 3 , 4. and their affections bewitched to their Lusts , Gal. 3. 4. and whilst it is thus , no arguments of intreaties can possibly prevail to bring them off from the ways of sin to Christ .

The way therefore which the Lord takes to win and draw them to Christ , is by rectifying their false apprehensions , and shewing them infinitely more good in Christ than in the Creature , and in their Lusts , yea , by satisfying their understandings that there is goodness enough in Jesus Christ , to whom he is drawing them ,

First , To outbid all temporal good , which is to be denied for his sake .

Secondly , To preponderate all temporal evils which are to be suffered for his sake .

First , That there is more good in Christ than in all temporal good things , which we are to deny or forsake upon his account : this being once clearly and convincingly discovered to the understanding , the will is thereby prepared to quit all that which entangles and with holds it from coming to Christ : there is no man that loves money so much , but he will willingly part with it for that which is more worth to him than the sum he parts with to purchase it : Matth. 13. 45 , 46. The Kingdome of heaven is like to a Merchant man , seeking goodly Pearls , who when he hath found one Pearl of great price , goeth and selleth all that he hath and buyeth it .

Such an invaluable Pearl is Jesus Christ , infinitely more worth than all that a poor sinner hath to part with for him , and is a more real good than the creature . These are but vain shadows , Prov. 23. 5. Christ is a solid substantial good : yea , he is , and by Conviction appears to be a more suitable good than the creature : the world cannot justifie and save , but Christ can . Christ is a more necessary good than the creature , this is for our temporal Conveniency , but he of eternal necessity . He is a more Durable good than any creature comfort is or can be : the fashion of this world passeth away , 1 Cor. 7. 31. but durable riches and righteousness are in him , Prov. 8. 17. Thus Christ appears in the day of conviction infinitely more excellent than the world , he out-bids all the offers that the world can make , and this gives the main stroke to this work , of drawing a Soul to Jesus Christ .

Secondly , And then ( to remove every block out of the way to Christ ) God discovers to the Soul enough in him to preponderate and much more than recompence all the evils and sufferings it can endure for his sake .

'T is true , they that close with Christ , close with his cross also : they must expect to save no more but their souls by him : he tells us what we must trust to , Luke 14. 26 , 27. If any man come to me , and hate not his Father and Mother , and wife and children , and brethren and sisters ; yea , and his own life also ; he cannot be my disciple : and whosoever doth not bear his cross and come after me , cannot be my disciple .

To read such a Text as this with such a Comment upon it as Satan and our own flesh can make , is enough to scare a man from Christ for ever : nor is it possible by all the arguments in the world to draw any soul to Christ upon such terms as these , till the Lord convince it , that there is enough , and much more than enough in Jesus Christ to recompence all these sufferings and losses we endure for him .

But when the soul is satisfied that these sufferings are but external upon the vile body , but the benefit that comes by Christ is internal in a mans-own soul , These afflictions are but temporal , Rom. 8. 18. but Christ and his benefits are eternal : this must need prevail with the will to come over to Christ notwithstanding all the evils of suffering that accompany him , when the reality of all this is discovered by the Lord , and the power of God goes along with these discoveries . Thus the Lord draws in our own way , by rational Convictions of the understanding and allurements of the will .

And it 's possible this may be the reason why some poor souls mis-judge the workings of the Spirit of God upon them selves , thinking they never had that wonderful and mighty power of God in conversion acting upon their hearts , because they find all that is done upon their hearts that way , is done in the ordinary course and method of Nature : they consider , compare , are convinced , and then resolve to choose Christ and his ways ; whereas they expect to feel some strange operations that shall have the visible Characters of the immediate power of God upon them , and such a power they might discern , if they would consider it as working in this way and method : but they cannot distinguish Gods acts from their own , and that puzzles them .

Thirdly , The drawings of the Father are very powerful . The arm of the Lord is revealed in this work , Isa. 53. 1. It was a powerful word indeed that made the light at first shine out of darkness , and no less power is required to make it shine into our hearts , 2 Cor. 5. 14. That day in which the soul is made willing to come to Christ , is call'd the day of his power , Psal. 110. 3. The Scripture expresseth the work of conversion by a threefold Metaphor . viz.

That of a resurrection from the dead , Rom. 6. 4.

That of Creation , Ephes. 2. 10. And

That of Victory or Conquest , 2 Cor. 10. 4 , 5. All these set forth the infinite power of God in this work , for no less than almighty power is required to each of them ; and if you strictly examine the distinct notions , you shall find the power of God more and more illustriously display'd in each of them .

To raise the dead is the effect of almighty power , but then there surrection suppseth pre-existent matter . In the work of creation , there is no pre-existent matter , but then there is no opposition : that which is not , rebels not against the power that gives it being . But Victory and Conquest supposes opposition , all the power of corrupt Nature arming it self and fighting against God , but yet not able to frustrate his design .

Let the soul whom the father draws struggle and reluctate S●…avis motus in verbo , & sortis tractus in Deo . Est enim quaedam necessitas vuluntaria . Moulin . Anat. Ar●…in . as much as it can , it shall come , yea , and come willingly too , when the drawing power of God is upon it . O the self-conflicts , the contrary resolves with which the soul finds it self distracted and rent asunder ! the hopes and fears , the incouragements and discouragements , they will , and they will not ! but victorious grace conquers all opposition at last . We find an excellent example of this in blessed Augustine * * Ita due voluntates 〈◊〉 , una vetus , alia nov●… , illa carnalis , illa spiritualis confligibant inter se atque discordando dissipabant animam medan . — ibi enim magis jam non ego , quia ex magna parte id patiebar invitus , quod●… faciebam volens . Aug. confess . lib. 8. c. 5. who speaks of this very work , the drawing of his soul to Christ , and how he f●…lt in that day two wills in himself , one old , the other ne●… ; one carnal , the other spiritual , and how in these their contrary motions and conflicts he was torn asunder in his own thoughts and resolutions , suffering that unwillingly , which he did willingly . And certainly if we consider how deep the soul is rooted by natural inclination , and long continued custome in sin , how extreamly averse it is to the ways of strict godliness and mortification , how Satan that invidious enemy , that strong man armed fortifies the soul to defend his possession against Christ , and intrenches himself in the understanding , will , and affections ; by deep rooted prejudices against Christ and holiness , it is the wonder of wonders to see a soul quitting all its beloved lusts and fleshly interests and endearments , and coming willingly under Christs yoak .

Fourthly , The drawings of God are very effectual : there is indeed a Common and ineffectual work upon hypocrites and Apostates , call'd in Scripture a morning cloud , an early dew , Hosea 6. 4. these may believe for a time , and fall away at last , Luke 8. 13. their wills may be half won , they may be drawn half way to Christ , and return again . So it was with Agrippa , Acts 26. 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , within a very little Suadere est conantis , persuadere efficientis : suadet qui consulit , persuadit qui quo vult inducit hominem . Erasm. thou perswadest me to be a Christian : but in Gods elected ones it is effectual : their wills are not only almost , but altogether perswaded to embrace Christ , and quit the ways of sin , how pleasant , gainful and dear soever they have been to them : the Lord not only draws , but draws home those souls to Christ , Joh. 6. 37. all that the Father hath given me , shall come to me .

It is confessed , that in the drawing home of the very elect to Christ , there may be and frequently are many pauses , stands , and demurrs , they have convictions , affections and resolutions stirring in them , which like early blossoms seem to be nipt and dye away again . There is frequently ( in young ones especially ) an hopeful appearance of grace , they make conscience of sins , and duties : they have sometimes notable rouzings and awakenings under the word , they are observed to affect retirements for meditation and prayer , and delight to be in the company of Christians , and after all this , youthful lusts and vanities are found to stifle and choak these hopeful beginnings , and the work seems to stand ( it may be some years ) at a pause , however at last the Lord makes it victorious over all opposition , and sets it home with power upon their hearts .

Fifthly , To conclude , Those whom the Father draws to Christ he draws to him finally and for ever . The gifts and calling of God are without repentance , Rom. 11. 29. They are so as to God the giver , he never repents that he hath called his people into the fellowship of his Son Christ Jesus : and they are so on the believers part , he is never sorry , whatever he afterwards meets with , that he is come to Christ .

There is a time when Christians are drawn to Christ , but there shall never be a time in which they shall be drawn away from Christ , Joh. 10. 29. there 's no plucking them out of the Fathers hand . It was common to a Proverb in the Primitive times ; when they would express an impossibility , you may as soon draw a Christian from Christ , as do it : when Christ asked that question of the disciples , Will ye also go away ? Lord ( saith Peter in the name of them all ) to whom shall we go ? thou hast the words of eternal life ; Joh. 6. 68. They that are thus drawn do with full purpose of heart cleave unto the Lord . And thus of the manner and quality of effectual drawing .

Thirdly , In the last place , I am to evince the impossibility of coming to Christ without the Fathers drawings : and this 〈◊〉 . will evidently appear upon the consideration of these two particulars .

First , The difficulty of this work is above all the power of nature to overcome .

Secondly , That little power and abili●…y that nature hath , it will never employ to such a purpose as this , till the drawing power of God be upon the will of a sinner .

First , If all the power of nature were imploy'd in this design , yet such are the difficulties of this work , that it surmounts all the abilities of nature : this the Scripture roundly and plainly affirms , Eph. 2. 8. by grace are ye saved through faith , and that not of your selves , it is the gift of God . To think of Christ is easie , but to come to Christ is ( to nature ) impossible : to send forth lazy and ineffectual wishes to Christ we may ; but to bring Christ and the soul together requires the almighty power of God , Eph. 1. 19. The grace of faith by which we come to Christ , is as much the free gift of God , as Christ himself who is the object of faith , Phil. 1. 29. to you it is freely given to believe . And this will easily let it self into your understandings if you but consider the Subject , of this work of faith or coming to Christ . Act , and Enemies

First , Consider the Subject of faith in which it is wrought , or what it is that is drawn to Christ : 't is the heart of a sinner : 1. which is naturally as indisposed to this work as the wood which Elijah laid in order upon the Altar was to catch fire , when he had poured so much water upon it as did not only wet the wood , but also fill'd up the trench round about it , 1. Kings 18. 33. For it 's naturally a dark , blind , and ignorant heart , Job 11. 12. and such an heart can never believe , till he that commanded the light to shine out of darkness , do shine into it , 2 Cor. 5. 14.

Nor will it avail any thing to say , though man be born in darkness and ignorance , yet afterwards he may acquire knowledge in the use of means , as we see many natural men do in a very high degree : for this is not that light that brings the soul to Christ , yea , this natural unsanctified light blinds the soul and prejudices it more against Christ than ever it was before , 1 Cor. 1. 21 , 26.

As it is a blind and ignorant heart , so it 's a selfish heart by nature : all its designs and aims terminate in Self : this is the Centre and weight of the soul , no righteousness but its own is sought after , that , or none , Rom. 10. 3. now for a soul to renounce and deny Self in all its forms , modes , and interests , as every one doth that cometh to Christ ; To disclaim and deny natural , moral , and religious Self and come to Christ , as a poor , miserable , wretched , empty creature ; to live upon his righteousness for ever , is as supernatural and wonderful , as to see the hills and mountains start from their bases and Centres , and flye like wandering Atomes in the Air.

Nay this heart which is to come to Christ is not only dark and selfish , but full of pride . O'tis a desperate proud heart by nature , it cannot submit to come to Christ as Benhadads servants came to the King of Israel with sackcloath on their loyns , and ropes upon their heads . To take guilt , shame and confusion of face to our selves , and acknowledge the righteousness of God in our eternal damnation ; to come to Christ naked and empty as one that justifies the ungodly ; I say nature left to it self , would as soon be damned as do this : the proud heart can never come to this , till the Lord have humbled and broken it by his power .

Secondly , Let us take the Act of faith into consideration also , as it is here described , by the souls coming to Jes●…s 2. Christ , and you will find a necessity of the Fathers drawings , for this evidently implies that which is against the stream and current of corrupt nature , and that which is above the Sphere and capacity of the most refined and accomplished nature .

First , It 's against the Stream and Current of our corrupt nature to come to Christ . For let us but consider the Term from which the soul departs when it comes to Christ . In that day it leaves all its lusts and ways of sin , how pleasant , sweet and profitable soever they have been unto it . Isa. 55. 7. Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord : way and thoughts , ( i. e. ) both the practice and delight of sin , must be forsaken , the outward and inward man must be cleansed from it . Now there are in the bosomes of unregenerate men such darling Lusts , that have given them so much practical , and speculative pleasure , which have brought so much profit to them , which have been born and bred up with them , and which upon all these accounts are endeared to their souls to that degree ; that it 's easier for them to dye , than to forsake them : yea , nothing is more common among such men , than to venture eternal damnation , rather than suffer a separation from their sins .

And which is yet much more difficult in coming to Christ , the soul forsakes not only its sinful self , but its righteous self : ( i. e. ) not only its worst sins , but it s best performances , accomplishments , and excellencies . Now this is one of the greatest straits that Nature can be put to : righteousness by works was the first liquor that ever was put into the vessel , and it still retains the tang and savour of it , and will to the end of the world . Rom. 10. 3. For they being ignorant os Gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they have not submitted : to come naked and empty to Christ and receive all from him as a free gift , is to proud corrupt nature , the greatest abasement and submission in the world .

Let the gospel furnish its Table with the richest and costliest dainties that ever the blood of Christ purchased , such is the pride of nature , that it disdains to tast them ; except it may also pay the reckoning . If the old Hive be removed from the place where it was wont to stand , the Bees will come home to the old place , yea , and many of them you shall find will dye there , rather than go to the Hive though it stand in a far better place than it did before . Just so stands the case with men . The Hive is removed , ( i. e. ) we are no more to expect righteousness as Adam did , by obeying and working , but by believing , and coming to Christ ; but nature had as lieve be damned as do this : it still goes about to establish its own righteousness .

Vertues , Duties , and Moral excellencies these are the Ornaments of nature , here is Nature set off in its sumptuous attire and rich embellishments , and now to renounce it , disclaim and contemn it as dross and dung in comparison of Christ as believers do , Phil. 3. 8. this I say is against the grain of nature . We reckon it the strange effect of self denyal in Mahomet the Great , who being so enamoured with his beautiful Irene , would be perswaded upon reasons of Knowles History of the Turks . State with his own hand to strike off her head , and that when she appeared in all her rich ornaments before him , rather like such a Goddess as the Poets in their ecstasies use to feign , than a mortal creature : and yet certainly this nothing is to that self denyal which is exercised in our coming to Christ .

Secondly , And if we look to the other Term to which the soul moves , we shall find it acting as much above the Sphere and ability of improved Nature as here it acts and moves against the stream and current of corrupted nature : for how wonderful and supernatural an adventure is that which the soul makes in the day that it comes to Jesus Christ !

Surely for any poor soul to venture it self for ever upon Jesus Christ whom it never saw , nay , upon Christ whose very existence it s own unbelief calls into question whether he be , or no : and that when it 's even weighed down to the dust with the burdensome sense of its own vileness and total unworthiness , feeling nothing in it self but sin and misery , the workings of death and fears of wrath : to go to Christ of whose pardoning grace and mercy it never had any the least experience , nor can find any ground of hope in it self that it shall be accepted ; this is as much above the power of nature , as it is for a stone to rise from the earth and fix it self among the Stars : well might the Apostle ascribe it to that almighty power which raised up Christ from the dead , Eph. 1. 19 , 20. if the Lord draw not the Soul , and that with an omnipotent pull , it can never come from it self to Christ . And yet farther ,

Thirdly , The Natural impossibility of coming to Christ will more clearly appear , if we consider the enemies to faith , or what blocks are roll'd by Satan and his instruments into the way to Christ : to mention ( in this place ) no more , but our own carnal reason as it 's armed and managed by the subtilty of Satan ; what a wonder is it that any soul should come to Christ ?

These are the strong holds ( mentioned 2 Cor. 10. 4. ) out of which those objections , fears and discouragements sally , by which the soul is fiercely assaulted in the way to Christ .

Wilt thou forsake all thy pleasures , merry company , and sensible comforts to live a sad , retired , pensive life ? wilt thou begger and undo thy self , let go thy comforts in hand for an hope of that which thine eyes never saw , nor hast thou any certainty that it 's any more than a fancy ? wilt thou that hast lived in reputation and credit all thy life , now become the scorn and contempt of the world ? thinkest thou thy self able to live such a strict , severe , mortified and self-denying a life , as the word of God requires ? and what if persecution should arise , ( as thou must expect it will ) canst thou forsake father and mother , wife and children , yea , and give up thine own life too to a cruel and bloody death ? be advised better before thou resolve in so important a matter : what thinkest thou of thy fore-fathers , that lived and dyed in that way thou art now leaving ? art thou wiser than they ? do not the generality of men walk in the same paths thou hast hitherto walked in ? if this way lead to hell as thou fearest it may ; think then how many millions of men must perish as well as thy self , and is such a supposition consistent with the gracious and merciful nature of God ? Besides , think what sort of people those are unto whom thou art about to joyn thy self in this new way ? are there not to be found among them many things to discourage thee and cool thy zeal ? they are generally of the lower and baser sort of men , poor and despicable : seest thou not though their profession be holy , how earthly , carnal , proud , factious , and hypocritical many of them are found to be ! and doubtless the rest are like them , though their hypocrisie be not yet discovered .

O what stands , and demurrs ! what hesitations , and doubts is the soul clog'd with in its way to Christ ! but yet none of these can with-hold and detain the soul ; when the Father draws : greater is he that is in us , than he that is in the world : and thus you see the nature , manner , and efficacy of divine drawings , and how impossible it is for any Soul to come to Christ without them .

The Inferences and Improvements of the point follow .

Infer. 1.

How deeply and throughly is the nature of man corrupted , and Infer. 1. what an enemy is every man to his own happiness , that he must be drawn to it ? Joh. 5. 40. you will not come unto me that ye might have life .

Life is desirable in every mans eyes , and eternal is the most excellent life ; yet in this the world is agreed rather to dye and perish for ever than come to Christ for life . Had Christ told us of Fields and Vineyards , Sheep and Oxen , Gold and Silver , honours and sensual pleasures , who would not have come to him for these ? but to tell them of mortification , self-denyal , strictness of life , and sufferings for his sake , and all this for an happiness to be enjoyed in the world to come , nature will never like such a proposition as this .

You see where it sticks , not in a simple inability to believe , but in an inability complicated with enmity , they neither can come , nor will come to Christ : 't is true , all that do come to Christ come willingly , but thanks to the grace of God that hath freed and perswaded the will , else they had never been willing to come : who ever found his own heart first stir and move towards Christ ? how long may we wait and expect before we shall feel our hearts naturally burn with desires after , and love to Jesus Christ ?

This aversation of the will and affections from God is one of the master roots of original sin . No argument can prevail to bring the soul to Christ , till this be master'd and overpowred by the Fathers drawings . In our motions to sin we need trigging : but in all our motions to Christ we as much need drawing . He that comes to heaven may say , Lord if I had had my own way and will I had never come here : if thou hadst not drawn me I should never have come to thee . O the riches of the grace of God! oh unparallel'd mercy and goodness ! not only to prepare such a glory as this for an unworthy soul , but to put forth the exceeding greatness of thy power afterwards to draw an unwilling soul to the enjoyment of it !

Inference 2.

What enemies are they to God and the souls of men , that do all they can to discourage and hinder the Conversion of men to Christ ? Infer. 2. God draws forward , and these do all that in them lyes to draw backward , ( i. e. ) to prejudice and discourage them from coming to Jesus Christ in the way of faith : this is a direct opposition to God , and a plain Confederacy with the Devil .

O how many have been thus discouraged in their way to Christ , by their carnal relations , I cannot say friends ! their greatest enemies have been the men of their own house : these have pleaded ( as if the Devil had hired and fee'd them ) against the everlasting welfare of their own flesh . O cruel parents , brethren , and sisters ; that jeer , frown , and threaten ; where they should encourage , assist and rejoyce ! such parents are the Devils children . Satan chuses such instruments as you are above all others for this work : he knows that influence and authority you have upon them , and over them : and what fear , love , and dependance they have for you , and upon you : so that none in all the world are like to manage the design of their damnation so effectually as you are like to do it .

Will you neither come to Christ your selves , nor suffer your dear relations that would ? had you rather find them in the Ale-house , than in the Closet ? did you instrumentally give them their being , and will you now be the instruments of ruining for ever those beings they had from you ? did you so earnestly desire children , so tenderly nurse and provide for them , take such delight in them , and after all this do what in you lies to damn and destroy them ? if these lines shall fall into any such hands , O that God would set home the conviction and sense of this horrid evil upon their hearts .

And no less guilty of this sin are scandalous and Ioose professors who serve to furnish the Devil with the greatest arguments he hath to dissuade men from coming to Christ : 't is your looseness and hypocrisie by which he hopes to scare others from Christ . It 's said Cant. 2. 7. I charge you by the Roes and Hinds of the field , that ye stir not up nor awake my beloved till he please .

Roes and Hinds ( like young Converts , and comers towards Christ ) are shy and timerous Creatures that start at the least sound , or yelp of a dog ; and flye away : take heed what you do in this case , lest you go down to hell under the guilt of damning more souls than your own .

Infer. 3.

Learn hence the true ground and reason of those strange , amazing , and supernatural effects that you behold and so admire in the Infer. 3. world , as often as you see sinners forsaking their pleasant profitable corruptions and companions , and embracing the ways of Christ , godliness , and mortification .

It is said 1 Pet. 4. 4. they think it strange that you run not with them into the same excess of riot : the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they stand at a gaze as the hen that hath hatcht Patridge eggs doth , when she sees them take the wing and flye away from her .

Beloved , it is the worlds wonder to see their Companions in sin forsake them : those that were once as prophane and vain as themselves , it may be more , to forsake their society , retire into their Closets , mourn for sin , spend their time in meditation and prayer , embrace the severest duties , and content to run the greatest hazards in the world for Christ ; but they see not that almighty power that draws them , which is too strong for all the sinful tyes and engagements in the world to with-hold and detain them .

A man would have wonder'd to see Elisha leave the Oxen and run after Elijah saying , Let me go I pray thee and kiss my Father and my Mother ; and then I will follow thee ; when Elijah had said nothing to persuade him to follow him , only as he past by him he cast his mantle on him , 1 Kings 10. 19 , 20. Surely , that soul whom God draws must needs leave all and follow Christ , for the power of God resteth on it : all carnal tyes and engagements to sin break and give way when the Father draws the soul to Christ in the day of his power .

Inference 4.

Is this the first spring of spiritual motion after Christ ? learn then from hence how it comes to pass that so many excellent Sermons and Infer. 4. powerful persuasions are ineffectual , and cannot draw or win one soul to Christ . Surely it is because ministers draw alone , and the special saving power of God goes not forth at all times alike with their endeavours .

Paul was a chosen Vessel , fill'd with a greater measure of gifts and graces by the Spirit than any that went before him , or followed after him ; and as his talents so his diligence in improving them was beyond any recorded example we read of amongst men : he rather * flew like a Seraphim than travelled upon his masters errand about the world . Apollo was an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. eloquent preacher and mighty in the Scriptures , yet Paul is nothing , and Apollo nothing ; but God that gives the increase , 1 Cor. 3. 7. We are too apt to admire men , yea , and the best men are but too apt to go forth in the strength of their own parts and preparations ; but God secures his own glory , and magnifies his own power frequently in giving success to weaker endeavours , and men of lower abilities , when he withholds it from men of more raised ; refined , and excellent gifts and abilities .

It is our great honour who are the ministers of the Gospel that we are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 workers together with God , 1 Cor. 3. 9. in his strength we can prevail , the weapons of our warfare are mighty through God , 2 Cor. 10. 4. but if his presence , blessing and assistance be not with us we are nothing , we can do nothing .

If we prepare diligently ; pray heartily , preach zealously , and our hearers go as they came without any spiritual effects and fruits of our labours ; what shall we say , but as Martha said to Christ , Lord if thou hadst been here my Brother had not dyed : had the Spirit of God gone forth with his especial efficacy and blessing with this prayer , or that Sermon ; these souls had not departed dead and senseless from under it .

Infer. 5.

Doth all success and efficacy depend upon the Fathers drawings ? Infer. 5. Let none then despair of their unregenerate and carnal relations , over whose obstinacy they do , and have cause to mourn .

What if they have layen as many years under the preaching of the Gospel as that poor man did at the pool of Bethesda , and hitherto to no purpose ? a time may come at last ( as it did for him ) when the Spirit of God may move upon the waters , I mean , put a quickening and converting power into the means , and then the desire of your souls for them shall be fulfill'd .

It may be you have poured out many prayers and tears to the Lord for them , you have cryed for them as Abraham for his Son , O that Ishmael might live before thee ! O that this poor husband , wise , child , brother or sister might live in thy sight , and still you see they contain at one rate , carnal , dead and senseless : well , but yet give not up your hopes , nor cease your pious endeavours , the time may come when the Father may draw as well as you , and then you shall see them quit all and come to Christ , and nothing shall hinder them . They are now drawn away of their own lusts , they are easily drawn away by their sinful Companions , but when God draws , none of these shall withdraw them from the Lord Jesus . What is their ignorance , obstinacy , and hardness of heart before that mighty power that subdues all things to it self ? Go therefore to the Lord by prayer for them , and say , Lord I have laboured for my poor relations in vain , I have spent my exhortations to little purpose : the work is too difficult for me , I can carry it no farther , but thou canst ; O let thy power go forth , they shall be willing in the day of thy power .

Infer. 6.

If none can come to Christ except the Father draw them , then surely none can be drawn from Christ except the Father leave Infer. 6. them : that power which at first drew them to Christ , can secure and establish them in Christ to the end . Joh. 10. 29. my Father which gave them me is greater than all , and no man is able to pluck them out of my Fathers hand .

When the power of God at first draws us out of our natural state to Christ , it finds us not only impotent , but obstinate , not only unable but unwilling to come ; and yet this power of God prevails against all opposition : how much more is it able to preserve and secure us , when his fear is put into our inward parts , so that we dare ●…t depart , we have no will to depart from him ? Well then , if the world say I will ensnare thee ; if the Devil say I will destroy thee , if the flesh say I will betray thee , yet thou art secure and safe as long as God hath said I will never leave thee nor for sake thee , Heb. 13. 5.

Infer. 7.

Let this engage you to a constant attendance upon the ordinances Infer. 7. of God in which this drawing power of God is sometimes put forth upon the hearts of men .

Beloved , there are certain seasons in which the Lord comes nigh to men in the Ordinances and Duties of his worship , and we know not at what time the Lord cometh forth by his Spirit upon this design : he many times comes in an hour when we look not for him , when we think not of him , I am found of them that sought me not , Isa. 65. 1. it's good therefore to be found in the way of the Spirit : had that poor man that lay so long at the pool of Bethesda reasoned thus with himself , so long have I lain here in vain expecting a cure , it 's to no purpose to wait longer , and so had been absent at that very time when the Angel came down , he had in all likelihood carryed his disease to the grave with him .

How dost thou know but this very Sabbath , this Sermon , this prayer which thou hast no heart to attend , and art tempted to neglect ; may be the season , and instrument wherein the Lord may do that for thy soul which was never yet done upon it ?

Infer. 8.

To conclude , how are all the Saints engaged to put forth all the Infer. 8. power and ability they have for God , who hath put forth his infinite almighty power to draw them to Christ !

God hath done great things for your souls , he hath drawn you out of the miserable state of sin and wrath , and that when he let others go , by nature as good as you , he hath drawn you into Union with Christ , and Communion with his glorious priviledges . O that you would henceforth imploy all the power you have for God in duties of obedience , and in drawing others to Christ as much as in you lies , and say continually with the Church , Draw me , we will run after thee . Cant. 1. 4.

Thanks be to God for Jesus Christ .

The Fifth SERMON . Serm. 5. EPHES. 2. 1. And you hath he quickened who were dead in trespasses Opening that work of the Spirit more particularly , by which the soul is enabled to apply Christ . and sins .

IN the former Sermons we have seen our Union with Christ in the general nature of it , and the means by which it is effected , both external by the preaching of the Gospel , and internal by the drawings of the Father . We are now to bring our thoughts yet closer to this great mystery , and consider the bonds or ligaments by which Christ and believers are knit together in a blessed oneness .

And if we heedfully observe the Scripture expressions , and ponder the nature of this Union , we shall find there are two bands which knit Christ and the soul together , viz.

1. The Spirit on Christs part . 2. Faith on our part .

The Spirit on Christs part , quickening us with spiritual life , whereby Christ first takes hold of us , and faith on our part , when thus quickened , whereby we take hold of Christ : accordingly this Union with the Lord Jesus is expressed in Scripture sometimes by one , and sometimes by the other of these means or bonds by which it is effected . Christ is sometimes said to be in us , so Col. 1. 27. Christ in you the hope of glory : and Rom. 8. 10. And if Christ be in you the body is dead because of sin : and other times it is expressed by the other bond on our part , as 1 Joh. 5. 20. we are in him that is true , even in his son Christ Jesus : and 2 Cor. 5. 17. if ●…ny man be in Christ , he is a new creature .

The difference betwixt both these is thus aptly expressed by a late Author , Christ is in believers by his Spirit , 1 Joh. 4. 13. the believer is in Christ by faith , Joh. 1. 12. Christ Mount Pisga●… . p. 22 , 23. is in the believer by inhabitation , Rom. 3. 17. the believer is in Christ by implantation , Rom. 6. 35. Christ is in the believer as the head is in the body , Col. 1. 18. as the root in the branches , Joh. 15. 5. believers are in Christ as the members are in the head , Eph. 1. 23. or as the branches are in the root , Joh. 15. 1 , 7. Christ in the believer implyeth life and influence from Christ , Col. 3. 4. the believer in Christ implyeth Communion , and fellowship with Christ , 1 Cor. 1. 30. when Christ is said to be in the believer , we are to understand it in reference to Sanctification ; when the believer is said to be in Christ it is in order to Justification .

Thus we apprehend , being our selves first apprehended by Jesus Christ , Phil. 3. 12. we cannot take hold of Christ , till first he take hold of us , no vital act of faith can be exercised , till a vital principle be first inspired : of both these bonds of Union we must speak distinctly , and first of the first , Christ quickening us by his Spirit in order to our Union with him , of which we have an account in the Scripture before us , You hath he quickened who were dead in trespasses and sins : in which words we find these two things noted , Viz.

1. The infusion of a vital principle of grace . 2. The total indisposedness of the subject by nature .

First , The infusion of a vital principle of grace , you hath he quickened . These words [ hath he quickened ] are a supplement , 1. made to clear the sense of the Apostle , which else would have been more obscure by reason of that long Parenthesis betwixt the first and the fifth verses , for as the * * Illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 regitur à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . v. 5. est igitur hoc loco & hyperbaton & synchysis & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae est species 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cujus quidem anomaliae causa est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 interjectio sententiae prolixioris . Piscator . Pooles Synop. learned observe , this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 you , is governed of the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath he quickened , verse 5. so that here the words are transposed from the plain grammatical order , by reason of the interjection of a long sentence , therefore with good warrant our Translators have put the verb into this first verse , which is repeated verse the fifth , and so keeping faithfully to the scope , have excellently cleared the Syntax and order of the words . Now this verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath he quickened , imports the first vital act of the spirit of God , ●…or his first enlivening work upon the soul in order to its Union with Jesus Christ : for look as the blood of Christ is the fountain of all merit , so the Spirit of Christ is the fountain of all spiritual life : and until he quicken us , ( i. e. ) infuse the principle of the divine life into our souls , we can put forth no hand , or vital act of faith to lay hold upon Jesus Christ .

This his quickening work is therefore the first in order of nature to our Union with Christ and fundamental to all other acts of grace done and performed by us from our first closing with Christ throughout the whole course of our obedience : and this quickening act is said , verse the fifth , to be together Ex Christo conju●…cto nobiscum ut capite cum membris profluunt in nos omnia beneficia in quorum numero est vivificatio . Rolloc . in Loco . with Christ : either noting ( as some expound it ) that it is the effect of the same power by which Christ was raised from the dead , according to Eph. 1. 19. or rather to be quickened together with Christ notes that new spiritual life which is infused into our dead souls in the time of our Union with Christ : for it is Christ to whom we are conjoyned and united in our regeneration , out of whom as a fountain all spiritual benefits flow to us , among which this vivification or quickening is one , and a most sweet and precious one .

Zanchy , Bodius and many others ; will have this quickening to comprize both our justification and regeneration , and to stand opposed both to infernal and spiritual death , and it may well be allowed ; but it most properly imports our regeneration , wherein the Spirit in an ineffable and mysterious way , makes the soul to live to God ; yea to live the life of God which was before dead in trespassis and sins : in which words we have

Secondly , In the next place , the total indisposedness of 2. the subjects by nature : for as it is well noted by a * * Non vocat hic semi mortuos aut aegrotos ac infirmos , sed prorsus mortuos , omni fa ultatebene cogitandi aut agendi destituti . Rolloc . in Loc. learned man , The Apostle doth not say of these Ephesians ▪ that they were half dead , or sick and infirm , but dead wholly , altogether dead , destitute of any faculty or ability so much as to think one good thought , or perform one good act : you were dead in respect of condemnation ; being under the damning sentence of the Law , and you were dead in respect of the privation of spiritual life , dead in opposition to Justification , and dead in opposition to regeneration and sanctification : and the fatal instrument by which their . Souls dyed is here shewed them , you were dead in or by trespasses and sins , this was the Sword that kill'd your souls , and cut them off from God . Some do curiously distinguish betwixt trespasses and sins , as if one pointed at original , the other at actual sins ; but I suppose they are promiscuously used here ; and serve to express the cause of their ruine , or means of their spiritual death and destruction : this was their case when Christ came to quicken them , dead in sin , and being so , they could not move themselves towards Union with Christ , but as they were moved by the quickening Spirit of God .

Hence the observation will be this ,

Doct.

That those Souls which have Union with Christ , are quickened with a Supernatural principle of life by the Spirit of God in order Doct. thereunto .

The Spirit of God is not only a living Spirit , formally considered , but he is also the Spirit of life effectively or causally considered : and without his breathing or infusing li●… into our souls , our Union with Christ is impossible .

It is the observation of learned Camero , that there must be Observandum est unionem & unitionem inter se disserre : unio est rerum actus , qui formae rationem habet , nempe actus rerum unitarum quâ unitae sunt : unitio autem actus significat caus●… efficientis , &c. Camero de Eccles. p. 222. an Unition before there can be a Union with Christ . Unition is to be conceived efficiently as the work of Gods Spirit , joyning the believer to Christ , and Union is to be conceived formally , the joyning it self of the persons together : we close with Christ by faith , but that faith being a vital act , presupposes a principle of life communicated to us by the Spirit ; therefore it 's said Joh. 11. 26. whosoever liveth and believeth in me shall never dye : the vital act and operation of faith springs from this quickening Spirit : so in Rom. 8 , 1 , 2. the Apostle having in the first verse opened the blessed estate of them that are in Christ , shews us in the second verse how we come to be in him , The Spirit of life ( saith he ) which is in Christ Jesus hath made me free from the Law of sin and death .

There is indeed a quickening work of the Spirit , which is subsequent to regeneration , consisting in his exciting , recovering , and actuating of his own graces in us , and from hence is the liveliness of a Christian ; and there is a quickening act of the Spirit in our regeneration , and from hence is the first spiritual life of a Christian , of this I am here to speak , and that I may speak profitably to this point , I will in the Doctrinal part labour to open these five particulars .

First , What this spiritual life is in its nature and properties . Secondly , In what manner it is wrought or inspired into the Soul . Thirdly , For what end , or with what design this life is so inspired . Fourthly , I shall shew this work to be wholly supernatural . And then fifthly , Why this quickening must be antecedent to our actual closing with Christ by Faith .

First , We will enquire into the nature and properties of 1. this life , and discover ( as we are able ) what it is . And we find it to consist in that wonderful change which the Spirit of God makes upon the frame and temper of the soul , by his infusing or implanting the principles of grace in all the powers and faculties thereof .

A change it makes upon the soul , and that a marvellous one , no less than from death to life , for though a man be physically a living man , ( i. e. ) his natural soul hath Union with his body , yet his soul having no Union with Christ , he is Theologically a dead man , Luke 15. 24. and Col. 2. 13. alas it deserves not the name of life , to have a soul serving only to season and preserve the body a little while from stinking : to carry it up and down the world , and only enable it to eat and drink and talk and laugh , and then dye : then do we begin to live , when we begin to have Union with Christ the fountain of life by his Spirit communicated to us : from this time we are to reckon our life * * Hic jacet Similis cujus aetas multorum annorum fuit , ipse septem dumtaxat annos vixit . as some have done : there be many changes made upon men besides this , many are changed from prophaneness to Civility , and from meer Civility to formality and a shadow of Religion , who still remain in the state and power of spiritual death notwithstanding ; but when the Spirit of the Lord is poured out upon us to quicken us with the new spiritual life , this is a wonderful change indeed : it gives us an Esse supernaturale , a new supernatural being , which is therefore call'd a new creature , the new man , the hidden man of the heart : the natural essence and faculties of the soul remain still , but it is devested of the old qualities , and endowed with new ones , 2 Cor. 5. 17. old things are past away , behold all things are become new .

And this change is not made by altering and rectifying the disorders of the life only , leaving the temper and frame of the heart still carnal ; but by the infusion of a supernatural permanent principle into the soul , Joh. 4. 14. it shall be in him a well of water : principles are to a course of actions as fountains or springs are to the streams and rivers that flow from them , and are maintain'd by them : and hence is the evenness and constancy of renewed souls in the course of godliness .

Nor is this principle or habit acquired by accustoming our selves to holy actions , as natural habits are acquired by frequent acts , which beget a disposition , and thence grow up to an habit or second nature ; but it is infused or implanted into the soul by the Spirit of God . So we read Ezek. 36. 25 , 26. a new heart also will I give you , and a new Spirit will I put within you : it grows not up out of our Natures , but is put , or infused into us : as it 's said of the two witnesses , Rev. 11. 11. who lay dead in a Civil sense three days and an half , that the Spirit of life from God entered into them ; so it is here in a spiritual sense , the spirit of life from God enters into the dead , carnal heart : it 's all by way of supernatural infusion .

Nor is it limited to this or that faculty of the soul , but grace or life is poured into all the faculties : behold all things are become new , 2 Cor. 5. 17. The understanding , will , thoughts , and affections are all renewed by it : the whole inner man is changed , yea , the tongue and hand , the discourses and actions , even all the ways and courses of the outward man are renewed by it .

But more particularly , we shall discern the nature of this spiritual life , by considering the properties of it , among which these are very remarkable .

First , The soul that is joyned to Christ , is quickened with a divine life , so we read in 2 Pet. 1. 4. where believers are said to be partakers or consorts of the divine nature : a very high expression , and warily to be understood . Partakers of the divine nature , not essentially , so it 's wholly incommunicable to the Creature , nor yet Hypostatically and personally , so Christ only was a partaker of it , but our participation of the Divine nature must be understood in a way proper to believers , that is to say , we partake of it by the inhabitation of the Spirit of God in us : according to 1 Cor. 3. 16 , 17. know ye not that ye are the Temple of God , and that the spirit of God dwelleth in you ? the Spirit who is God by nature , dwells in and actuates the soul whom he regenerates , and by sanctifying causes it to live a divine life : from this life of God the unsanctified are said to be alienated , Eph. 4. 18. but believers are partakers of it .

Secondly , And being divine , it must needs be the most excellent and transcendent life that any creature doth or can live in this world : it surmounts the natural , rational , and moral life of the unsanctified , as much as the Angelical life excels the life that flyes and worms of the earth do live .

Some think it a rare life to live in sensual pleasures , but the Scripture will not allow so much as the name of life to them ; but tells us they are dead whilest they live , 1 Tim. 5. 6. certainly it is a wonderful elevation of the nature of man , to be quickened with such a life as this . There are two ways wherein the blessed God hath honoured poor man above the very Angels of heaven . One was by the Hypostatical Union of our nature in Christ , with the divine nature ; the other is by uniting our persons mystically to Christ , and thereby communicating spiritual life to us : this later is a most glorious priviledge , and in one respect a more singular mercy than the former ; for that honour which is done to our Nature by the Hypostatical Union , is common to all good and bad , even they that perish have yet that honour ; but to be implanted into Christ by regeneration , and live upon him as the branch doth upon the Vine , this is a peculiar priviledge , a mercy hedg'd in from the world that is to perish , and only communicated to Gods elect , who are to live eternally with him in heaven .

Thirdly , This life infused by the regenerating Spirit , is a most pleasant life . All delights , all pleasures , all joys , which are not phantastick and delusive , have their spring and origin here . Rom. 8. 6. to be spiritually minded is life and peace , ( i. e. ) a most serene placid life , such a soul becomes , so far as it is influenced and sanctified by the Spirit , the very region of life and peace : when one thing is thus predicated of another in casu recto ( saith a learned man ) it speaks their intimate Connexion : peace is so connatural to this life , that you may either call it a life that hath peace in it , or a peace that hath life in it : yea it hath its enclosed pleasures in it , Such as a stranger intermeddles not with , Prov. 14. 10. Regeneration is the term from which all true pleasure commences , you never live a merry day , till you begin to live to God : therefore it 's said Luke 15. 24. when the prodigal son was returned to his Father and reconciled , then they began to be merry .

None can make another by any words to understand what that pleasure is which the renewed soul feels diffused through all its faculties and affections in its communion with the Lord , and in the sealings and witnessings of his Spirit . That is a very apt and well known similitude which Peter Martyr used , and the Lord blessed to the conversion of that Noble Marquess Galeacius : If , said he , a man should see a company of people dancing upon the top of a remote hill , he would be apt to conclude they were a company of wild distracted people ; but if he draw nearer and behold the excellent order , and hear the ravishing sweet Musick that is among them , he will quickly alter his opinion of them , and fall a dancing himself with them .

All the delights in the sensual-life , all the pleasure that ever your lusts gave you , are but as the putrid stinking waters of a corrupt pond , where Toads lye croaking and spawning , to the Crystal streams of the most pure and pleasant fountain .

Fourthly , This life of God with which the regenerate are quickened in their Union with Christ as it is a pleasant , so it is also a growing increasing life . Joh. 4. 14. It shall be in him a well of water springing up into everlasting life .

It is not in our Sanctification , as it is in our Justification , our Justification is compleat and perfect , no defect is found there , but the new Creature labours under many defects : all believers are equally Justified , but not equally Sanctified : therefore you read 2 Cor. 4. 16. that the inward man is renewed day by day : and 2 Pet. 3. 18. Christians are exhorted to grow in grace , and in the knowledge of our Lord and Saviour : if this work were perfect and finished at once as Justification is , there could be no renewing day by day , nor growth in grace , perfectum est cui nihil deest , & cui nihil addi potest : the Apostle indeed prays for the Thessalonians , that God would sanctifie them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — wholly , perfectly , 1 Thes. 5. 23. and this is matter of prayer and hope , for at last it will grow up to perfection ; but this perfect holiness is reserved for the perfect state in the world to come , and none but * * Perfectio Sanctificationis in istha●… vil a non reperitur nisi in somniis quorundam sanaticorum . 〈◊〉 . deluded proud spirits boast of it here : but when that which is perfect is come , then that which is in part shall be done away , 1 Cor. 13. 9 , 10. and upon the imperfection of the new Creature in every faculty , that warfare and dayly conflict spoken of Gal. 5. 17. and experienced by every Christian is grounded : grace rises gradually in the soul as the Sun doth in the heavens , which shineth more and more unto a perfect day , Prov. 4. 18.

Fifthly , To Conclude , this life with which the regenerate are quickened , is an everlasting life . This is the record , that God hath given us eternal life , and this life is in his son , 1 Joh. 5. 11. this principle of life , is the seed of God , and that remains in the soul for ever , 1 Joh. 3. 9. it is no transient vanishing thing , but a fixed permanent principle , which abides in the soul for ever ; a man may lose his gifts , but grace abides : the soul may and must be separated from the body , but grace cannot be separated from the soul : when all forsake us , this sticks by us .

This infused principle is therefore vastly different both from the extraordinary gifts of prophecie wherein the Spirit sometimes was said to come upon men , under the old Testament , 1 Sam. 10. 6 , 10. and from the common vanishing effects he sometimes produceth in the unregenerate , of which we have frequent accounts in the new Testament , Heb. 6. 4. and Joh. 5. 35. it 's one thing for the Spirit to come upon a man in the way of present influence and assistance , and another thing to dwell in a man as his Temple .

And thus of the nature and quality of this blessed work of the Spirit in quickening us .

Secondly , Having seen the nature and properties of the spiritual life , we are concerned in the next place to enquire 2. into the way and manner in which it is wrought , and infused by the Spirit : and here we must say ,

First of all , That the work is wrought in the soul very mysteriously , so Christ tells Nicodemus , Joh. 3. 8. The wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh or whither it goeth , so is every one that is born of the Spirit : there be many opinions among Philosophers about the original of winds , but we have no certain knowledge of it : we deseribe it by its effects and properties , but know little of its original : and if the works of God in nature be so abstruse and unsearchable , how much more are these sublime and supernatural works of the Spirit so ?

We are not able to solve the Phaenomena of nature , we can give no account of our own formation in the womb , Eccles. 11. 5. who can exactly describe how the parts of the body are formed and the soul infused ? it's curiously wrought in the lowest parts of the earth , as the Psalmist speaks , Psal. 139. 16. but how we know not . Basil saith divers questions may be moved about a Fly , which may pose the greatest Philosopher : we know little of the forms and essences of natural things , much less of these profound , and abstruse spiritual things .

Secondly , But though we cannot pry into these secrets by the eye of reason , yet God hath revealed this to us in his word , that it is wrought by his own almighty power , Eph. 1. 19. The Apostle ascribes this work to the exceeding greatness of the power of God : and this must needs be , if we consider , how the Spirit of God expresses it in Scripture by a new Creation : ( i. e. ) a giving being to something out of nothing , Eph. 2. 10. In this it differs from all the effects of humane power , for man always works upon some pre-existent matter , but here is no such matter : all that is in man , the Ab uno desuper principio quod convenienter voluntati operatur dependent prima , secunda & tertia . Quemadmodum minima pars ferri lapidis magnetis spiritu movetur , per multos annulos ferreos extensi : ita etiam qui sunt virtute praediti , divino spiritu attracti , cum prima mansione conjungantur , deinceps autem alii usque ad postremam . Glem . Alexan. Strom. lib. 7. subject of this work , is only a passive capacity or receptivity , but nothing is found in him to contribute towards this work : this supernatural life is not , nor can it be educed out of natural principles : this wholly transcends the Sphere of all natural power : but of this more anon .

Thirdly , This also we may affirm of it , that this divine life is infused into all the natural faculties and powers of the soul , not one exempted . 1 Thes. 5. 23. The whole soul and spirit is the recipient subject of it : and with respect to this general infusion into all the faculties and powers of the soul , it 's call'd a new creature , a new man , having an integral perfection and fullness of all its parts and members : it becomes light in the mind , Joh. 17. 3. obedience in the will , 1 Pet. 1. 2. in the affections an heavenly temper and tenderness , Col. 3. 1 , 2. and so is variously denominated , even as the Sea is from the several shores it washes , though it be one and the same Sea . And here we must observe lyes one main difference betwixt a regenerate soul , and an hypocrite ; the one is all of a piece , as I may say , the principle of spiritual life runs into all and every faculty and affection ; and sanctifies or renews the whole man : whereas the change upon hypocrites is but partial and particular , he may have new light , but no new love , a new tongue , but not a new heart : this or that vice may be reformed , but the whole course of his life is not altered .

Fourthly , and lastly , This infusion of spiritual life is done instantaneously , as all Creation work is : hence it is resembled to that plastick power , which in a moment made the light to shine out of darkness , just so doth God shine into our hearts , 2 Cor. 4. 6.

'T is true , a soul may be a long time under the preparatory works of the Spirit , he may be under Convictions and humiliations , purposes and resolutions a long time , he may be waiting at the pool of Bethesda , attending the means and ordinances , but when the Spirit comes once to quicken the soul , it 's done in a moment : even as it is in the infusion of the rational soul , the body is long ere it be prepared and moulded , but when once the Embryo or matter is ready , it 's quickned with the Spirit of life in an instant : so it is here : but O what a blessed moment is this ! upon which the whole weight of our eternal happiness depends ; for it is Christ in us , ( i. e. ) Christ formed in us , who is the hope of glory , Col. 1. 27. and our Lord expressly tells us , Joh. 3. 3. that except we be regenerate and born again , we cannot see the Kingdome of God . And thus of the way and manner of its infusion .

Thirdly , Let the design and end of God in this his quickening work be next considered : for what end , and with what 3. design and aim this work is wrought . And if we consult the Scriptures in this matter , we shall find this principle of life is infused in order to our glorifying God in this world by a life of obedience , and our enjoying of God in the world to come .

First , Spiritual life is infused in Order to a course of obedience in this world , whereby God is glorified : so we read in Eph. 2. 10. Created in Christ Jesus unto good works , which God hath before ordained that we should walk in them : habits are to actions , as the root is to the fruit , it is for fruit sake that we plant the roots , and ingraff the branches . So in Ezek. 36. 27. a new spirit also will I put within you , and cause you to walk in my statutes , and ye shall keep my judgements and do them . This is the next or immediate design and end not only of the first infusion of the principle of life into the Soul , but of all the exciting , actuating and assisting works of the Spirit afterwards . Now this principle of spiritual life infused hath a twofold influence into obedience .

First , This makes it sincere and true obedience , when it flows from an inward vital principle of grace . The Hypocrite is moved by something ab extra , from without , as the applause of men , the accommodation of fleshly interests , the force of education , or if there be any thing from within that moves him , it is but a self-interest , to quiet a grumbling Conscience , and support his vain hopes of heaven : but he never acts from a new principle , a new nature inclining him to holy actions . Sincerity mainly lyes in the harmony and correspondency of actions to their principles : from this infused principle it is , that men hunger and thirst for God , and go to their Duties , as men do to their meals , when they find an empty craving stomach .

O Reader , pause a little upon this ere thou pass on , ask thy heart whether it be so with thee : are holy duties connatural to thee ? doth thy soul move and work after God by a kind of supernatural instinct ? this then will be to thee a good evidence of thy integrity .

Secondly , From this infused principle of life , results the Excellency of our obedience , as well as the sincerity of it : for by vertue and reason thereof , it becomes free and voluntary , not forced and constrained , it drops like honey of its own accord out of the Comb , Cant. 4. 11. without squeezing : or as waters from the fountain without forcing , Joh. 4. 14. An unprincipled professor must be squeez'd by some weight of affliction , ere he will yield one tear , or pour out a prayer , Psal. 78. 34. when he slew them , then they sought him .

Now the freedome of obedience is the excellency of it , Gods eye is much upon that , 1 Cor. 9. 17. yea , and the uniformity of our obedience , which is also a special part of the beauty of it , results from hence : he that acts from a principle acts ●…uently and uniformly , there is a proportion betwixt the parts of his Conversation : this is it which makes us holy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in all manner of Conversation , or in every creek and turning of our Conversations , as that word imports , 1 Pet. 1. 15. whereas , he that is moved by this or that external-accidental motive must needs be up and down , off and on , very uneven , like the legs of a lame man , as the expression is , Prov. 26. 7. which are not equal : now a word of God , and then the discourse runs muddy and prophane , or carnal again : all that evenness and uniformity that 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 , Ma●… 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 , for 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 pro●…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 scarce any thing that affects and melts the hearts of Christians more than this comparative consideration doth : when they consider vessels of Gold cast away , and leaden ones chosen for such noble uses . So that it 's plain enough to all wise and humble souls , that this new life is wholly of supernatural production .

Fifthly , and lastly , I shall briefly represent the necessary antecedency of this quickening work of the Spirit to our first closing with Christ by faith : and this will easily let it self into your understandings if you but consider the nature of the vital act of faith : which is the souls receiving of Christ and resting upon him for pardon and salvation , in which two things are necessarily included , viz.

1. The renouncing of all other hopes and dependencies . 2. The opening the heart fully to Jesus Christ .

First , The renouncing of all other hopes and dependencies whatsoever . Self in all its acceptations , natural , sinful , and moral , is now to be denyed and renounced for ever , else Christ can never be received , Rom. 10. 3. not only self in its vilest pollutions , but self in its richest ornaments , and endowments : but this is as impossible to the unrenewed natural man , as it is for rocks or mountains to start from their Centre , and fly like wandering Atomes in the air : nature will rather choose to run the hazard of everlasting damnation , than escape it by a total renunciation of its beloved lusts , or self-righteousness : this supernatural work necessarily requires a supernatural principle , Rom. 8. 2.

Secondly , The opening the heart fully to Jesus Christ , without which Christ can never be received , Rev. 3. 20. but 2. this also is the effect of the quickening Spirit , the Spirit of life which is in Christ Jesus : sooner may we expect to see the flowers and blossoms open without the influence of the Sun , than the heart and will of a sinner open to receive Christ , without a principle of spiritual life first derived from him : and this will be past doubt to all that consider , not only the impotence of nature , but the ignorance , prejudice , and aversations of nature by which the door of the heart is barr'd and chain'd up against Christ , Joh. 5. 40. so that nature hath neither ability nor will , power or desire to come to Christ ; if any have an heart open'd to receive him , 't is the Lord that opens it , by his almighty power ; and that in the way of an infused principle of life supernatural .

But here it may be doubted , and objected , against this position , Quest. If we cannot believe till we are quickened with spiritual life , as you say , and cannot be justified till we belive , as all say ; then it will follow that a regenerate soul may be in the state of condemnation for a time , and consequently perish if death should befall him in that juncture .

To this I return , that when we speak of the priority of Sol. this quickening work of the Spirit to our actual believing , we rather understand it of the priority of nature , than of time : the nature and order of the work requiring it to be so : a vital principle must in order of nature be infused before a vital act can be exerted . First make the tree good , and then the fruit good : and admit we should grant some priority in time also to this quickening principle , before actual faith , yet the absurdity mentioned would be no way consequent upon that concession : for as the vital act of faith quickly follows the regenerating principle , so the soul is abundantly secured against the danger objected ; God never beginning any special work of grace upon the soul , and then leaving it and the soul with it in hazzard , but preserves both to the finishing and compleating of his gracious design , Phil. 1. 6.

First Use of Information .

Infer. 1.

If such be the nature and necessity of this principle of divine Infer. 1. life , as you have heard it opened in the foregoing discourse , then hence it follows , That unregenerate men are no better than dead men . So the Text represents them , you hath he quickened who were dead in trespasses and sins : ( i. e. ) spiritually dead though naturally alive , yea and lively too as any other persons in the world . There is a threefold consideration of objects ,

Viz. 1. Naturally . 2. Politically . 3. Theologically .

First , Naturally , to all those things that are natural , they are alive : they can understand , reason , discourse , preject and contrive as well as others , they can eat , drink , build , plant , and suck out the natural comfort of these things as much as any others . So their life is described , Job 21. 12. They take the Timbrel and Harp , and rejoyce at the sound of the Organ : they spend their ●…ays in Wealth , &c. and James 5. 5. ye have lived in pleasure upon earth , as the fish lives in the water its natural element , and yet ●…is natural sensual life is not allowed the name of life , 1 Tim. 5. 6. such persons are dead whilst they live : 't is a base and ignoble life , to have a soul only to salt the body , or to enable a man for a few years to eat , and drink , and talk , and laugh , and then dye .

Secondly , Objects may be considered Politically , and with respect to such things they are alive also : they can buy and sell , and manage all their worldly affairs with as much dexterity , skill , and policy as other men , yea , the children of this world are wiser in their generation than the children of light , Luke 16. 8. The intire stream of their thoughts , projects and studies running in that one Channel : having but one Liberet me deus , ab homine unius tantum negotii . Bern. design to manage , they must needs excel in worldly wisdom : but then

Thirdly , Theologically considered , they are dead ; without life , sense or motion towards God , and the things that are above : their understandings are dead , 1 Cor. 2. 14. and cannot receive the things that are of God : their wills are dead , and cannot move towards Jesus Christ , Joh. 6. 65. their affections are dead , even to the most excellent and spiritual objects : and all their duties are dead duties , without life or spirit . This is the sad case of the unregenerate world .

Infer. 2.

This speaks encouragement to Ministers and parents to wait in hopes of success at last , even upon those that yet give them Infer. 2. little hope of conversion at the present : the work you see is the Lords , when the Spirit of life comes upon their dead souls , they shall believe , and be made willing ; till then , we do but plough upon the rocks : yet let not our hand slack in duty , pray for them and plead with them ; you know not in which prayer or exhortation the Spirit of life may breathe upon them : can these dry bones live ? yes , if the Spirit of life from God breathe upon them , they can , and shall live : what though their dispositions be averse to all things that are spiritual and serious ? yet even such have been regenerated , when more sweet and promising natures have been passed by and left under spiritual death .

It was the observation of Mr. Ward upon his Brother Mr. Daniel Rogers , ( who was a man of great gifts and eminent graces , yet of a very bad temper and constitution ) Though my Brother Rogers ( said he ) have grace enough for two men , yet not half enough for himself .

It may be you have pray'd and striven long with your relations and to little purpose , yet be not discouraged . How often was Mr. John Rogers that famous successful Divine , a grief of heart to his relations in his younger years , proving a wild and lewd young man to the great discouragement of his pious friends ; yet at last , the Lord graciously changed him , so that Mr. Richard Rogers would say , when he would exercise the utmost degree of charity or hope for any that at present were vile and naught , I will never despair of any man for John Rogers sake .

Infer. 3.

How honourable are Christians by their new birth ! they are born not of blood , nor of the will of the flesh , nor of the will of Infer. 3. man , but of God , Joh. 1. 13. ( i. e. ) not in an impure , or meer natural way , but in a most spiritual and supernatural manner : they are the off-spring of God , the children of the most high , as well by regeneration as by adoption : which is the greatest advancement of the humane nature next to its hypostatical union with the second person : Oh what honour is this for a poor sinful creature to have the very life of God breathed into his soul ! all other dignities of nature are trifles compar'd with this : this makes a Christian a sacred hallowed thing , the living temple of God , 1 Cor. 6. 19. the special object of his delight .

Infer. 4.

How deplorable is the condition of the unregenerate world , in no better case than dead men ! Now to affect our hearts with the Infer. 4. misery of such a condition , let ut consider and compare it in the following particulars .

First , There is no beauty in the dead , all their loveliness goes away at death ; there is no spiritual beauty or loveliness in any that are unregenerate : 't is true , many of them have excellent moral homilitical vertues , which adorn their conversations in the eyes of men ; but what are all these , but so many sweet flowers strewed over a dead Corpse ?

Secondly , The dead have no pleasure nor delight : even so the unregenerate are incapable of the delights of the Christian life : to be spiritually minded is life and peace , Rom. 8. 6. ( i. e. ) this is the only serene , placid , and pleasant life : when the prodigal who was once dead , was alive , then he began to be merry , Luke . 15. 24. they live in sensual pleasures , but this is to be dead while alive in Scripture reckoning .

Thirdly , The dead have no heat , they are as cold as clay : so are all the unregenerate towards God and things above : their lusts are hot , but their affections to God cold and frozen : that which makes a gracious heart melt , will not make an unregenerate heart move .

Fourthly , The dead must be buried , Gen. 23. 4. bury my dead out of my sight : so must the unregenerate be buried out of Gods sight forever : buried in the lowest hell , in the place of darkness for ever , Joh. 3. 3. Woe to the unregenerate , good had it been for them they had never been born .

Infer. 5.

How greatly are all men concerned to examine their condition Infer. 5. with respect to spiritual life and death ! It 's very common for men to presume upon their Union with and interest in Christ : this priviledge is by common mistake extended generally to all that profess Christian religion , and practise the external duties of it , when in truth no more are or can be united Praesumendo sperant , & sperando pereunt . Ames . to Christ than are quickened by the Spirit of life which is in Christ Jesus , Rom. 8. 1 , 2. O try your interest in Christ by this rule , if I am quickened by Christ , I have Union with Christ . And

First , If there be spiritual sense in your souls , there is spiritual life in them : there are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 senses belonging to the spiritual , as well as to the animal life , Heb. 5. 14. they can feel and sensibly groan under soul pressures , and burdens of sin , Rom. 7. 24. the dead feel not , moan not under the burdens of sin , but the living do : they may be sensible indeed of the evil of sin with respect to themselves , but not as against God , damnation may scare them , but pollution doth not ; hell may fright them , but not the offence of God .

Secondly , If there be spiritual hunger and thirst , it 's a sweet sign of spiritual life ; this sign agrees to Christians of a day old , 1 Pet. 2. 2. even new born babes desire the sincere milk of the word : if spiritual life be in you , you know how to expound that Scripture , Psal. 42. 1. without any other interpreter than your own experience : you will feel somewhat like the g●…awing of an empty stomach , making you restless during the interruption of your daily communion with the Lord .

Thirdly , If there be spiritual conflicts with sin , there is spiritual life in your soul , Gal. 5. 17. not only a combat betwixt light in the higher , and lust in the lower faculties : nor only opposition to more gross external corruptions that carry more infamy and horror with them than other sins do : but the same faculty will be the seat of War ; and the more inward , secret and spiritual any lust is , by so much the more will it be opposed and mourned over .

In a word , the weakest Christian may upon impartial observation find such signs of spiritual life in himself ( if he will allow himself time to reflect upon the bent and frame of his own heart ) as desires after God , conscience of duties , fears , cares , and sorrows about sin : delight in the society of heavenly and spiritual men , a loathing and burden in the company of vain and carnal persons .

O but I have a very dead heart to spiritual things .

'T is a sign of life that you feel and are sensible of that deadness : Ob. and beside , there 's a great deal of difference betwixt Sol. spiritual deadness and death : the one is the state of the unregenerate , the other is the disease of regenerate men .

Some signs of spiritual life are clear to me , but I cannot close with others . Ob.

If you can really close with any , it may satisfie you , though you be dark in others : if a child can't go , yet if it can suck ; Sol. if it can't suck , if it can cry ; if it can't cry , yet if it breath it is alive .

The Sixth SERMON . Serm. 6. JOH. 1. 12. Describing that Act on our part by which we do actually and effectually apply Christ to our own souls . But as many as received him , to them gave he power to become the sons of God ; even to them that believe on his name .

NO sooner is the soul quickened by the Spirit of God , but it answers in some measure the end of God in that work , by its active reception of Jesus Christ , in the way of believing : what this vital act of faith is , upon which so great a weight depends , as our Interest in Christ and everlasting blessedness , this Scripture before us will give you the best account of it : wherein ( omitting the Coherence and contexture of the words ) we have three things to ponder .

First , The high and glorious priviledge conferr'd , viz. power to become the sons of God .

Secondly , The subject of this priviledge described , As many as received him .

Thirdly , The description explain'd by way of Apposition , even as many as believed on his name .

First , The priviledge conferr'd is a very high and glorious 1. one , than which no created being is capable of greater : power Beza , hoc jus : Piscator , hanc dignitatem : Lightfoote , prarogativam . Heinsius , privilegium : nec multo aliter v●…ce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hellenistae us●… videntur cum C●…aldeorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expresserunt . Heins . to become the sons of God : this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of large extent and signification , and is by some rendred this right , by others this dignity , by others this prerogative . This priviledge or honour : it implys a title or right to Adoption , not only with respect to the present benefits of it in this life , but also to that blessed inheritance which is laid up in heaven for the sons of God : and so Grotius rightly expounds it of our consummate sonship , consisting in the actual enjoyment of blessedness , as well as that which is inchoate : not only a right to pardon , favour and acceptance now , but to heaven , and the full enjoyment of God hereafter . O what an honour , dignity , and priviledge is this !

Secondly , The Subjects of this priviledge are described : as many as received him . This Text describes them by that 2. very grace , Faith , which gives them their title and right to Christ and his benefits ; and by that very act of faith which primarily conferrs their right to his person , and secondarily to his benefits , viz. receiving him : there be many graces besides faith , but faith only is the grace that gives us right to Christ : and there be many acts of faith besides receiving , but this receiving or embracing of Christ is the justifying and saving act : as many as received him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] as many , be they of any nation , sex , age , or condition . For there is neither Greek , nor Jew , Circumcision , nor Uncircumcision , Barbarian , Scythian , Bond or Free : but Christ is all , and in all . Col. 3. 11.

Nothing but unbelief barrs men from Christ and his benefits : as many as received him ] the word signifies to accept , take , or ( as we fitly render ) to receive , assume or take to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 idem est . Grot. us , a word most aptly expressing the nature and office of faith , yea the very justifying and saving act : and we are also heedfully to note its special object , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 him , the Text saith not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 him ( i. e. ) his person , as he is cloathed with his offices , and not only his benefits and priviledges . These are secondary and consequential things to our receiving him . * * Oblatio est actio Dei , plerunque mediata facta in verbo ; receptio est actio . hominis , ita tamen ut simul quoque sit beneficium d●… ; nec enim homo posset recipere mediatorem nisi fides , quae receptionis hujus est organon , 〈◊〉 deo daretur . Wendel . So that it is a receiving , assuming or accepting the Lord Jesus Christ , which must have respect to the tenders and proposals of the gospel , for therein is the righteousness of God revealed from faith to faith , Rom. 1. 17. therein is Jesus Christ revealed , proposed , and offered unto sinners as the only way of justification and salvation , which Gospel offer ( as before was opened ) is therefore ordinarily necessary to believing , Rom. 10. 11 , 12 , 13 , &c.

Thirdly , This description is yet further explained , by this additional exegetical clause , even to them that believe in his 3. name ] here the terms are varied , though the thing exprest in both be the same : what he call'd receiving there , is call'd believing on his name here , to shew us that the very essence of saving faith consists in our receiving of Christ : by his name , we are to understand Christ himself : it is usual to take these two , believing in him , and believing in his name , as terms convertible and of the same importance . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ipse est nomen suum , & nomen ejus ipse est : his name Drusius . is himself and himself is his name . So that here we have the true nature , and precious benefits of saving faith excellently exprest in this Scripture : the summ of which take in this proposition .

Doct.

That the receiving of the Lord Jesus Christ , is that saving and vital act of faith , which gives the soul right both to his person and Doct. benefits .

We cannot act spiritually , till we begin to live spiritually : therefore the Spirit of life must first joyn himself to us in his quickening work , ( as was shewn you in the last Sermon ) which being done , we begin to act spiritually by taking hold upon , or receiving Jesus Christ , which is the thing designed to be opened in this Sermon .

The soul is the life of the body , faith is the life of the soul , and Christ is the life of faith . There are several sorts of faith besides saving faith , and in saving faith there are several acts besides the justifying or saving act ; but this receiving act which is to be our subject this day , is that upon which both our righteousness and eternal happiness do depend . This as a form differences saving faith from all other kinds or sorts of faith : by this it is that we are justified and saved . To as many as received him , to them gave he power to become the sons of God : Forma vel aliquid formae analogum ponitur differentiae loco . yet it doth not justifie and save us by reason of any proper dignity that is found in this Act , but by reason of the object it receives and apprehends : the same thing is often exprest in Scripture by other terms , as coming to Christ , Joh. 6. 35. rolling or staying upon Christ , Isa. 50. 10. but whatever is found in those expressions it is all comprehended in this , as will appear hereafter . Now , the method into which I shall cast the discourse of this subject , that I may handle it with as much perspicuity and profit as I can , shall be

First , To explain and open the nature of this receiving of Christ and shew you what it includes . 1.

Secondly , To prove that this is the justifying and saving act of faith . 2.

Thirdly , To shew you the excellency of this act of Faith . 3.

Fourthly , To remove some mistakes , and give you the true account of the dignity and excellency of this act . 4.

Fifthly , And then bring home all in a proper and close application . 5.

First , In the first place then , I will endeavour to explain ( 1. ) There are divers other expressions by which the nature of saving faith is exprest in Scripture , viz. eating Christs flesh , and drinking his blood , Joh. 6. 40. coming to Christ , Mat. 11. 28. Having the son , 1 Joh. 5. 12. Trusting or depending upon him , for which the Hebrew use th●…ee emphatical wo●…ds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The first signifies a firm and stable trust . The second to lean or depend with security . The third to betake ones self to a sanctuary for protection : all which is supposed or included in our receiving of the Lord Jesus Christ : in eating and drinking we must receive meat and drink , coming to Christ is necessarily supposed in receiving him , for there is no receiving at a distance : Having the son , and receiving him are notions of the same importance ; and for trusting , relying with security , and betaking our selves to Christ for refuge , they are all involved in the receiving act : for as God offers him to us as the only prop of our hearts and hopes , so we receive hi●… o rely upon him : and as he is held forth in the Gospel as the only Asylum or City of refuge , so we take or receive him , and accordingly betake our souls to him for refuge . and open the nature of this receiving of Christ , and shew you what is implyed in it .

And indeed it involves many deep mysteries and things of greatest weight : people are generally very ignorant and unacquainted with the importance of this expression , they have very sleight thoughts of faith , who never past under the illuminating , convincing and humbling work of the Spirit : but we shall find that saving faith is quite another thing , and differs in its whole kind and nature from that tra●…itional faith , and common assent , which is so fatally mistaken for it in the world .

For First , It is evident , that no man can receive Jesus Christ in the darkness of natural ignorance : we must understand and discern who and what he is , whom we receive to be the Lord our righteousness . If we know not his person and his offices , we do not take , but mistake Christ . It 's a good rule in the Civil Law , non consentit qui non sentit : a mistake of the person invalidates the match : ●…e that takes Christ for a meer man , or denys the satisfaction of his blood , or devests him of his humane nature , or denys any of his most glorious and necessary offices , let them cry up as high as they will , his spirituality , glory , and exemplary life and death ; they can never receive Jesus Christ aright : this is such a crack , such a flaw in the very foundation of faith , as undoes and destroys all : ignorantis non est consensus : all saving faith is founded in light and knowledge : and therefore it 's called knowledge , Isa. 53. 11. and seeing is inseparably connected with believing , Joh. 6. 40. men must hear and learn of the father before they can come to Christ , Joh. 6. 45. the receiving act of faith is directed and guided by knowledge . I will not presume to state the degree of knowledge , which is absolutely necessary to the reception of Christ , I know the first of actings faith are in most Christians accompanied with much darkness and confusion of understanding : but yet we must say in the general , that where ever faith is , there is so much light as is sufficient to discover to the soul , it s own sins , dangers , and wants ; and the all-sufficiency , suitableness , and necessity of Christ for the supply and remedy of all ; and without this Christ cannot be received . Come unto me ye that labour and are heavy laden , and I will give you rest , Mat. 11. 28.

Secondly , The receiving Christ necessarily implies the Assent of the understanding to the truths of Christ revealed in the Gospel , viz. his person , natures , offices , his incarnation , death and satisfaction ; which assent , though it be not in it self saving faith , yet is it the foundation and ground-work of it : it being impossible the soul should receive and fiducially embrace , what the mind doth not assent unto as true and infallibly certain . Now there are three degrees of assent , Vide Dr. Sclater in Rom. 4. 3. conjecture , opinion , and belief . Conjecture is but a slight , and weak inclination to assent to the thing propounded , by reason of the weighty objections that lye against it . Opinion is a more steady and fixed assent , when a man is almost certain , though yet some fear of the contrary remains with him . Belief is a more full and assured assent to the truth , to which the mind may be brought four ways .

First , By the perfect intelligence of sense , not hindered or deceived . So I believe the truth of these propositions , Fire is hot : water moist : honey is sweet : gall is bitter .

Secondly , By the native clearness of self-evidencing principles . So I believe the truth of these propositions , The whole is more than a part : the cause is before the effect .

Thirdly , By discourse , and rational deduction ▪ So I believe the truth of this proposition , Where all the parts of a thing are , there is the whole .

Fourthly , By infallible Testimony , when any thing is witnessed or asserted , by one whose truth is unquestionable : and of this sort is the assent of faith : which is therefore Nec enim decebat ut cum deus ad homines loqueretur argumentis assereret suas voces , tanquam aliter fides ei non haberetur : sed ut oportuit est locutus , quasi rerum omnium maximus judex , cujus est non argumentari , sed pronunciare verum , &c. Lactantius de falsa religione p. ( mihi ) 179. Titubat fides ubi vacillat divinarum Scripturarum autoritas . Aug. call'd our receiving the witness of God , 1 Joh. 5. 9. our setting to our Seal that God is true , Joh. 3. 33. This prima veritas , divine veracity is the very formal object of faith : into this we resolve our faith . Thus saith the Lord , is that firm foundation upon which our assent is built : and thus we see good reason to believe those profound mysteries of the incarnation of Christ , the Hypostatical Union of the two natures in his wonderful person , the mystical Union of Christ and believers , though we cannot understand these things by reason of the darkness of our minds . It satisfies the soul to find these mysteries in the written word , upon that foundation it firmly builds its assent : and without such an assent of faith , there can be no embracing of Christ : all acts of faith and religion without assent , are but as so many Arrows shot at randome into the open air , they signifie nothing for want of a fixed determinate object .

It is theresore the policy of Satan , by injecting or fomenting Atheistical thoughts ( with which young Converts use to find themselves greatly infested ) to undermine and destroy the whole work of faith : but God makes his people victorious over them : yea , and even at that time they do assent to the truths of the word , when they think they do not : as appears by their tenderness and fear of sin , their diligence and care of duty : If I discern these things in a Christians life , he must excuse me if I believe him not , when he saith he doth not assent to the truths of the Gospel .

Thirdly , our receiving Christ necessarily implies our hearty approbation , liking , and estimation , yea , the acquiescence of our very souls in Jesus Christ , as the most excellent , suitable and compleat remedy for all our wants , sins and dangers that ever could be prepared by the wisdome and love of God for them : we must receive him with such a frame of heart as rests upon him , trusts to and relys upon him , if ever we receive him aright : to them that believe he is precious , 1 Pet. 2. 7. this is the only soveraign plaister in all the world that is large enough , and efficacious enough to cure our wounds : and therefore as Christ is most highly esteemed , and heartily approved as the only remedy for our souls , so the soveraign grace and wisdome of God are admired , and the way and method he hath taken to save poor lost souls by Jesus Christ most heartily approved ; as the most apt and excellent method , both for his glory and our good , that ever could be taken : for 't is a plain case , that none will espouse themselves with conjugal affections to that person whom they esteem not as the best for them that can be chosen : none will forsake and quit all for his sake , except they account him as the spouse did , the chiefest of ten thousand , Cant. 5. 10.

There are two things in Christ which must gain the greatest approbation in the soul of a poor convinced sinner , and bring it to rest upon Jesus Christ .

First , That it can find nothing in Christ that is distastful or unsuitable to it , as it doth experimentally find in the best creatures . In him is no weakness but a fulness of all saving abilities ; able to save to the uttermost : no Pride causing him to scorn and contemn the most wretched soul that comes to him : no inconstancy or levity , to cause him to cast off the soul whom he hath once received : no passion , but a Lamb for meekness and patience : there is not a spot to be found in him , but he is altogether lovely , Cant. 5. 16.

Secondly , As the believer can find nothing in Christ that is distastful , so it finds nothing wanting in Christ that is necessary or desirable : such is the fulness of wisdome , righteousness , sanctification , and redemption that is in Christ , that nothing is left to desire , but the full enjoyment of him . O saith the soul , how compleatly happy shall I be , if I can but win Christ ! I would not envy the Nobles of the earth , were I but in Christ . I am an hungry and a thirst , and Christ is meat indeed , and drink indeed ; this is the best thing in all the world for me , because so necessary , and so suitable to the needs of a soul ready to perish . I am a law-condemned , and a self-condemned sinner ; trembling for fear of the execution of the curse upon me every moment ; in Christ is compleat righteousness to justifie my soul ; O there is nothing better for me than Christ . I see my self plunged both in nature and practice into the odious pollutions of sin , and in Christ is a fountain opened for sin and for uncleanness : his blood is a fountain of merit , his spirit a fountain of holiness and purity : none but Christ , none but Christ . O the manifold wisdome and unsearchable love of God to prepare , and furnish such a Christ , so fully answering all the needs , all the distresses , all the fears and burdens of a poor sinner ! Thus the believing soul approves of Christ as best for it . And thus in believing it gives glory to God , Rom. 4. 20.

Fourthly , Receiving Christ consists in the consent and choice of the will : and this is the opening of the heart , the opening and stretching forth of the soul to receive him : thy people shall be willing in the day of thy power , Psal. 110. 3.

'T is the great design and main scope of the Gospel to work over the wills of poor sinners to this : and this was the great complaint of Christ against the incredulous Jews , Joh. 5. 40. ye will not come unto me that ye might have life .

It is disputed by some whether faith can be seated in two distinct faculties , as we seem to place it , when we say it involves both the approbation of the judgement , and the consent of the will . I will not here intangle my discourse with that fruitless dispute . I am of the same judgement with those Divines that think Faith cannot be expressed fully by any one single habit or act of the mind or will distinctly , for that ( as one well notes ) there are such descriptions given of it in Scripture , Dr. Owen in his Doctrine of Justification , p. 135. Consensus denotare videtur concursum voluntatis cum intellectu , ad sentiendum idem quod intellectus sentit . 12 Q. 15. a. 1. Fides non est virtus simplex , sed diversis constat partibus , notitia , assensu , & fiducia , quae ad eandem potentiam non pertinent . Wendelini Theol. p. 450. such things are proposed as the object of it ; and such is the experience of all that sincerely believe ; as no one single act either of the mind or will can answer unto : nor do I see any thing repugnant to Scripture or Philosophy , if we place it in both faculties . Consent ( saith Vasquez ) seems to denote the concourse of the will with the understanding : but to leave that , it is most certain , the saving justifying act of faith lies principally in the consent of the will , which consent is the effect of the almighty power of God , Eph. 1. 19. he allures and draws the will to Christ , and he draws with the cords of a man , ( i. e. ) he prevails with it by rational Arguments : for the soul being prepared by convictions of its lost and miserable estate by sin , and that there is but one door of hope open to it for an escape from the wrath to come , and that is Christ : being also satisfied of the fulness and compleatness of his saving ability , and of his willingness to make it over for our salvation upon such just and equal terms ; this cannot but prevail with the will of a poor distressed sinner , to consent and chuse him .

Fifthly , and Lastly , The last and principal thing included in our receiving of Christ , is the respect that this act of acceptance hath , unto the terms upon which Christ is tendred to us in the Gospel , to which it is most agreeable , 1 Cor. 15. 11. so we preach , and so ye believed : faith answers the Gospel offer Rom. 6. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The will like melted metal is delivered into the Gospel mould , where it receives the same form and figure that the mould gives . as the impress upon the wax doth the engravings in the Seal : and this is of principal consideration , for there is no receiving Christ upon any other terms but his own , proposed in the Gospel to us : he will never come lower , nor make them easier than they are , for any mans sake in the world : we must either receive him upon these , or part with him for ever as thousands do , who could be content to agree to some Articles , but rather choose to be damned for ever , than submit to all : this is the great controversie betwixt Christ and sinners : upon this many thousands break off the Treaty , and part with Christ ; because he will not come to their terms : but every true believer receives him upon his own , ( i. e. ) their acceptance of him by faith is in all things consentaneous to the overtures made of him in the written word . So he tenders himself , and so they receive him ; as will be evident in the following particulars .

First , The Gospel offers Christ to us sincerely and really , and so the true believer receives and accepts him : even with 1. a faith unfeigned , 1 Tim. 1. 5. If ever the soul be serious and in earnest in any thing , it it so in this : can we suppose the heart of him that flys for his life to the refuge City , to be serious and in earnest to escape by flight the Avenger of blood who pursues him , then is the heart of a convinced sinner serious in this matter ; for under that notion is the work of faith presented to us , Heb. 6. 18.

Secondly , Christ is offered to us in the Gospel intirely and undividedly , as cloathed with all his offices , Priestly , Prophetical , 2. and Regal : as Christ Jesus the Lord , Acts 16. 31. and so the true believer receives him : the hypocrite like the harlot is for dividing , but the sincere believer finds the need he hath of every office of Christ , and knows not how to want any thing that is in him .

His ignorance makes him necessary and desirable to him , as a Prophet : His guilt makes him necessary as a Priest : His strong and powerful Lusts and Corruptions makes him necessary as a King : and in truth he sees not any thing in Christ that he can spare ; he needs all that is in Christ , and admires the infinite wisdome in nothing more than the investing Christ with all these offices , which are so suited to the poor sinners wants and miseries . Look as the three offices are undivided in Christ , so they are in the believers acceptance : and before this tryal , no hypocrite can stand , for all hypocrites reject and quarrel with something in Christ : they like his pardon , better than his government : they call him indeed Lord and master , but it is but an empty Tite they bestow upon him ; for let them ask their own hearts , if Christ be Lord over their thoughts , as well as words : over their secret , as well as open actions : over their darling Lusts , as well as others : let them ask , who will appear to be Lord and master over them , when Christ and the world come in competition ? when the pleasures of sin shall stand upon one side , and sufferings to death , and deepest points of self-denyal upon the other side ? Surely 't is the greatest affront that can be offered to the divine wisdome and goodness to separate in our acceptance , what is so united in Christ for our salvation and happiness . As without any one of these offices the work of our salvation could not be compleated , so without acceptance of Christ in them all , our Union with him by faith cannot be compleated .

The Gospel offer of Christ includes all his offices , and Gospel faith just so receives him , to submit to him , as well as to be redeemed by him : to imitate him in the holiness of his life , as well as to reap the purchases and fruits of his death . It must be an entire receiving of the Lord Jesus Christ .

Thirdly , Christ is offered to us in the Gospel exclusively , 3. as the alone and only saviour of sinners ; with whose blood A man may as lawfully joyn Saints or Angels in his mediation with Christ , as graces . It is gross idolatry to make the works of God a God : and it is but a more subtil Idolatry to make the works of Christ a Christ . Burges de Lege . and intercession nothing is to be mixed : but the foul of a sinner is singly to rely and depend on him and no other . Acts 4. 2. 1 Cor. 3. 11. and so faith receives him , Psal. 71. 16. I will make mention of thy righteousness , even of thine only . Phil. 3. 9. And be found in him not having my own righteousness which is of the Law , but that which is through the faith of Christ : to depend partly upon Christs righteousness , and partly upon our own , is to set one foot upon a rock , and the other in a quick-sand : either Christ will be to us all in all , or nothing at all in point of righteousness and salvation : he affects not social honour : as he did the whole work , so he expects the sole praise : if he be not able to save to the uttermost , why do we depend upon him at all ? and if he be , why do we lean upon any beside him ?

Fourthly , The Gospel offers Christ freely to sinners as the gift , not the sale of God , Joh. 4. 10. Isa. 55. 1. Rev. 22. 17. and even so faith receives him . The believer comes to Christ with an empty hand , not only as an undeserving , but as an hell deserving sinner : he comes to Christ as to one that justifies the ungodly , Rom. 4. 5. Unto him that worketh not , but believeth in him that justifies the ungodly , his faith is counted for righteousness : where by him that worketh not , he means a convinced humbled sinner , who finds himself utterly unable to do the task the Law sets him ( i. e. ) perfectly to obey it ; and therefore in a Law sense is said not to work : for it 's all one as to the intent and purpose of the Law not to work and not to work perfectly : this he is convinced of , and therefore comes to Christ as one that is in himself ungodly , acknowledging the righteousness by which he alone can stand before God ; is in Christ , and not in himself , in whole , or in part : and by the way , let this encourage poor souls that are scared and daunted for want of due qualifications , from closing with and embracing Christ : there is nothing qualifies any man for Christ more than a sense of his unworthiness of him , and the want of all excellencies or ornaments that may commend him to divine acceptance .

Fifthly , The Gospel offers Christ orderly to sinners , first his person , then his priviledges . God first gives his son , and then 5. with him , or as a consequent of that gift ; he gives us all things , Rom. 8. 32. In the same order must our faith receive him . The believer doth not marry the portion first , and then the person : but to be found in him is the first and great care of a believer .

I deny not but it's lawful for any to have an eye to the benefits of Christ . Salvation from wrath is , and lawfully may be intended and aimed at : look unto me , and be ye saved all ye ends of the earth , Isa. 45. 22. Nor do I deny but there are many poor souls who being in deep distress and fear , may and often do look mostly to their own safety at first ; and that there is much confusion as well in the actings of their faith , as in their condition ; but sure I am it is the proper order in believing , first to accept the person of the Lord Jesus : heaven is no doubt very desirable , but Christ is more : whom have I in heaven but thee ? Psal. 73. 25. Union with Christ is in order of nature antecedent to the Communication of his priviledges , therefore so it ought to be in the order and method of believing .

Sixthly , Christ is Advisedly offered in the Gospel to sinners , as the result of Gods eternal counsel , a project of grace upon which his heart and thoughts have been much set , Zech. 6. 13. 6. The counsel of peace was betwixt the Father and Son . And so the believer receives him , most deliberately weighing the matter in his most deep and serious thoughts : for this is a time of much solitude and thoughtfulness . The souls espousals are acts of judgement , Hosea 2. 19. on our part , as well as on Gods : we are therefore bid to sit down and count the cost , Luke 14. 28. Faith , or the actual receiving of Christ is the result of many previous debates in the soul : the matter hath been ponder'd over and over : the objections and discouragements both from the self-denying terms of the Gospel , and our own vileness and deep guilt have been ruminated , and lain upon our hearts day and night , and after all things have been ballanced in the most deep consideration , the soul is determined to this conclusion , I must have Christ be the terms never so hard , be my sins never so great and many , I will yet go to him and venture my soul upon him ; if I perish I peri●…h . I have thought out all my thoughts , and this is the result , union with Christ here , or separation from God for ever must be my lot .

And thus doth the Lord open the hearts of his elect , and win the consent of their wills to receive Jesus Christ upon the deepest consideration , and debate of the matter in their own most solemn thoughts : they understand and know that they must deeply deny themselves , take up his cross and follow him , Matth. 16. 24. renounce not only sinsul but religious self ; these are hard and difficult things , but yet the necessity and excellency of Christ makes them appear eligible , and rational : by all which you see faith is another thing than what the sound of that word ( as it is generally understood ) signifies to the understandings of most men . This is that fiducial receiving of Christ here to be opened .

Secondly , Our next work will be to evince this receiving 2. of Christ as it hath been opened , to be that special saving faith of Gods elect : this is that faith of which such great and glorious things are spoken in the Gospel , which whosoever hath shall be saved , and he that hath it not shall be damned : and this I shall evidently prove by the following Arguments or reasons .

Arg. 1.

First , That faith which gives the soul right and title to spiritual Adoption , with all the priviledges and benefits thereof , Arg. 1. is true saving Faith .

But such a receiving of Christ as hath been describ'd , gives the soul right and title to spiritual Adoption , with all the priviledges and benefits thereof .

Therefore such a receiving of Christ as hath been describ'd , is true and saving faith .

The Major proposition is undeniable , for our right and title to spiritual Adoption and the priviledges thereof rises from our Union with Jesus Christ ; we being united to the son of God , are by vertue of that Union reckon'd or accounted sons . Gal. 3. 26. You are all the children of God by faith in Jesus Christ : the effect of saving faith is union with Christs person , the consequent of that Union is Adoption , or right to the inheritance .

The Minor is most plain in the Text : To as many as received him , to them gave he power or right to become the sons of God : a false faith hath no such priviledges annexed to it : no unbeliever is thus dignified : no stranger entitled to this inheritance .

Arg. 2.

Secondly , That only is saving and justifying faith , which is in all true believers , in none but true believers ; and in all Arg. 2. true believers at all times .

But such a receiving of Christ as hath been described , is in all true believers , in none but true believers ; and in all true believers at all times .

Therefore such a receiving of Christ as hath been describ'd , is the only saving and justifying faith .

The Major is undenyable , that must needs contain the essence of saving faith which is proper to every true believer , at all times , and to no other .

The Minor will be as clear , for there is no other act of faith , but this of fiducial receiving Christ as he is offer'd , that doth agree to all true believers , to none but true believers ; and to all true believers at all times .

There be three Acts of faith , Assent , Acceptance , and Assurance . The Papists generally give the essence of saving faith Actus fidei consistit in ass●● , quo quis assentitur alicui propositioni à deo revelatae , propter authoritatem revelantis . Becan . Theol. Schol. Tom. 3. cap. 8. Q. 4. to the first , viz. Assent . The Lutherans and some of our own give it to the last , viz. Assurance : but it can neither be so , nor so . Assent doth not agree only to true believers or justified persons . Assurance agrees to justified persons , and them only , but not to all justified persons , and that at all times .

Assent is too low to contain the essence of saving faith , it is found in the unregenerate as well as the regenerate : yea , in devils as well as men , Jam. 2. 19. 't is supposed and included in justifying faith , but it is not the justifying or saving act . Assurance is as much too high : being found only in some eminent believers ; Many new-born Christians live like the new-born babe : vivit & est vitae nescius ipse suae : the whole stock of many a believer consists in the bare direct acts of faith . and in them too , but at some times : there 's many a true believer to whom the joy and comfort of assurance is denyed : they may say of their Union with Christ , as Paul said of his vision ; whether in the body , or out of the body I cannot tell : so they , whether in Christ , or out of Christ they cannot tell .

A true believer may walk in darkness , and see no light , Isa. 50. 10. nay , a man must be a believer , before he know himself to be so : the direct act of faith is before the reflex act : so that the justifying act of faith lies neither in Assent , nor in Assurance . Assent saith , I believe that Christ is , and that he is the Saviour of the elect . Assurance saith , I believe and am sure that Christ dyed for me , and that I shall be saved through him . So that Assent widens the nature of faith too much , and Assurance upon the other hand straitens it too much : but Acceptance , which saith , I take Christ in all his offices to be mine , this fits it exactly , and belongs to all true believers , and to none but true believers ; and to all true believers at all times : this therefore must be the justifying and saving act of faith .

Arg. 3.

Thirdly , That and no other is the justifying and saving act of faith , to which the properties and effects of saving faith do Arg. 3. belong , or in which they are only found .

But in the fiducial receiving of Christ , are the properties and effects of saving faith only found .

This therefore must be the justifying and saving act of faith .

First , By saving faith Christ is said to dwell in our hearts , Eph. 3. 17. but it is neither by assent , nor assurance , but by acceptance , and receiving him that he dwells in our hearts : not by assent , for then he would dwell in the unregenerate ; nor by assurance , for he must dwell in our hearts before we can be assured of it ; Therefore it is by acceptance .

Secondly , By faith we are justified , Rom. 5. 1. but neither assent nor assurance for the reasons above , do justifie ; therefore it must be by the receiving act and no other .

Thirdly , The Scripture ascribes great difficulties to that faith by which we are saved : as being most cross and opposite to the corrupt nature of man ; but of all the acts of faith none is clog'd with like difficulties , or conflicts with greater oppositions than the receiving act doth : about this act hang the greatest difficulties , fears , and deepest self-denyal . In assent a mans reason is convinced , and yields to the evidence of truth , so that he can do no other but assent to the truth . In assurance there is nothing against a mans will or comfort , but much for it ; every one desires it : but it is not so in acceptance of Christ upon the self-denying terms of the Gospel , as will hereafter be evinced . We conclude therefore , that in this consists the nature and essence of saving faith .

Thirdly , Having seen what the receiving of Jesus Christ 3. is , and that it is the faith by which we are justified and saved : I next come to open the Dignity and excellency of this faith , whose praises and Encomiums are in all the Scriptures : there you find it renowned by the title of precious faith , 2 Pet. 1. 7. enriching faith , Jam. 2. 5. the work of God , Joh. 6. 29. the great mystery of Godliness , 1 Tim. 3. 16. with many more rich Epithets throughout the Scriptures bestowed upon it .

Now faith may be considered two ways , viz. either Qualitatively or Relatively .

Considered qualitatively , as a saving grace , it hath the same excellency that all other precious saving graces have : as it is the fruit of the Spirit it is more precious than Gold , Prov. 8. 11 , 19. and so are all other graces as well as faith : in this sense they all shine with equal glory , and that a glory transcending all the glory of this world : but then consider faith Relatively as the instrument by which the righteousness of Christ is apprehended and made ours , and in that consideration it excels all other graces .

This is the grace that is singled out from among all other graces , to receive Christ , by which office it is dignified above all its fellows : as Moses was honoured above the many thousands of Israel , when God took him up into the Mount , admitted him nearer to himself than any other of all the Tribes might come ; for they stood without the Rail , while Moses was received into the special presence of God , and was admitted to such views as others must not have : so faith is honoured above all its fellow graces in being singled out , and solemnly anointed to this high office in our Justification : this is that precious eye that looks unto Christ as the stung Israelites did to the brazen Serpent , and derives healing vertue from him to the soul. It is the grace which instrumentally saves us , Eph. 2. 8. as it's Christs glory to be the door of salvation , so it 's Faiths glory to be the golden key that opens that door .

What shall I say of Faith ? 't is the bond of Union , the instrument of justification , the spring of spiritual peace and joy , the means of spiritual livelihood and subsistence : and therefore the great scope and drift of the Gospel , which aims at and presseth nothing more than to bring men and women to believe .

First , This is the bond of our Union with Christ : that Union is begun in our vivification , and compleated in our actual receiving of Christ : the first is a bond of Union on the Spirits part , the second , a bond of Union on our part . Christ dwelleth in our hearts by faith , Eph. 3. 17. and herein it is a door opened to let in many rich blessings to the soul : for by uniting us to Christ , it brings us into special favour and acceptation with God , Eph. 1. 6. makes us the special objects of Christs conjugal love and delight , Eph. 5. 29. draws from his heart sympathy and tender sense of all our miseries and burdens , Heb. 4. 15.

Secondly , 'T is the instrument of our justification , Rom. 5. 1. till Christ be received , ( thus received by us ) we are in our sins , under guilt and condemnation ; but when faith comes , then comes freedome : by him all that believe are justified from all things , Acts 13. 38. Rom. 8. 1. for it apprehends or receives the pure and perfect righteousness of the Lord Jesus , wherein the soul how guilty and sinful soever it be in it self , stands faultless and spotless before the presence of God : all Inveniri in Christo tacitam habet relationem ad dei judicium ; in iis nullam invenit condemnationem , quia justitiâ , qualem esse requirit ( i. e. ) perfectâ accumulatâ exornatos nos invenit ; nempe justitia Christi per fidem nobis imputata . Bern. in Loc. obligations to punishment are upon believing immediately dissolved : a full and final pardon sealed . O precious faith , who can sufficiently value it !

What respect , Reader , wouldst thou have to that hand that should bring thee a Pardon when on the Ladder or Block ! why , that pardon , which thou canst not read without tears of joy , is brought thee by the hand of faith . O inestimable grace ! that cloaths the pure righteousness of Jesus upon our defiled souls : and so causes us to become the righteousness of God in him , or as it is 1 Joh. 3. 7. righteous as he is righteous : non formali & intrinsecâ Justitiâ , sed relativâ : not with a formal inherent righteousness of our own , but with a relative imputed righteousness from another .

I know this most excellent and most comfortable doctrine of imputed righteousness is not only denyed but derided by Papists . Stapleton calls it spectrum Cerebri Lutherani : the monstrous birth of Luthers brain : but blessed be God this comfortable truth is well secured against all attempts of its adversaries . Let their blasphemous mouths call it in derision as they do , putative righteousness , ( i. e. ) a meer fancied or conceited righteousness : yet we know assuredly Christs righteousness is imputed to us , and that in the way of faith . If Adams sin became ours by Imputation , then so doth Christs righteousness also become ours by Imputation , Rom. 5. 17. If Christ were made a sinner by the imputation of our sins to him , who had no sin of his own ; then we are made righteous by the imputation of Christs righteousness to us , who have no righteousness of our own ; according to 1 Cor. 5. 21. This was the way in which Abraham the father of them that believe was justified , and therefore this is the way in which all believers , the children of Abraham , must in like manner be justified . Rom. 4. 22 , 23 , 24. Who can express the worth of faith in this one respect , if this were all it did for our souls ?

But Thirdly , It is the spring of our spiritual peace and joy ; and that as it is the Instrument of our Justification . If it be an instrument of our Justification , it cannot but be the spring of our consolation . Rom. 5. 1. Being justified by faith , we have peace with God : in uniting us with Christ , and apprehending and applying his righteousness to us , it becomes the seed or root of all the peace and joy of a Christians life . Joy the child of faith therefore bears its name , Phil. 1. 25. the joy of faith . So 1 Pet. 1. 8 , 9. Believing we rejoyce with joy unspeakable : we cannot forbear laughing when we are tickled , nor can we forbear rejoycing while by faith we are brought to the sight and knowledge of such a priviledged state : when faith hath first given , and then cleared our title to Christ , Joy is no more under the souls command : we cannot but rejoyce , and that with Joy unspeakable .

Fourthly , It is the means of our spiritual livelihood and subsistance : all other graces like birds in the nest depend upon what faith brings in to them : take away faith , and all the graces languish and dye : joy , peace , hope , patience , and all the rest depend upon faith , as the members of the natural body do upon the vessels by which blood and spirits are conveyed to them . The life which I now live ( saith the Apostle ) is by the faith of the Son of God , Gal. 2. 20. it provides our ordinary food , and extraordinary Cordials , Psal. 27. 13. I had fainted unless I had believed . And seeing it is all this to our souls ,

Fifthly , In the last place it is no wonder that it is the main scope and drift of the Gospel to press and bring souls to believing : 't is the Gospels grand design to bring up the hearts of men and women to faith . The urgent commands of the Gospel aim at this , 1 Joh. 3. 23. Mark 1. 14 , 15. Joh. 12. 36. hither also look the great promises and encouragements of the Gospel , Joh. 6. 35 & 37. so Mark 16. 16. And the opposite sin of unbelief is every where fearfully aggravated , and threatned , Joh. 16. 8 , 9. Joh. 3. 18. 35. And this was the third thing premised , namely , a discovery of the transcendant worth and excellency of saving faith .

Fourthly , But lest we commit a mistake here , to the prejudice of Christs honour and glory , which must not be 4. given to another , no not to faith it self , I promised you in the fourth place to snew you upon what account faith is thus dignified and honoured : that so we may give unto faith , the things that are faiths ; and to Christ , the things that are Christs .

And I find four opinions about the interest of faith in our Justification : some will have it to justifie us formally , not relatively : ( i. e. ) upon the account of its own intrinsecal value and worth , and this is the Popish sense of Justification by faith . Some affirm that though faith be not our perfect legal righteousness considered as a work of ours , yet the act of believing is imputed to us for righteousness ( i. e. ) God graciously accepts it instead of perfect legal righteousness , and so in his esteem it 's our evangelical righteousness . And this is the Arminian sense of justification by faith .

Some there are also even among our reformed Divines that contend that faith justifies and saves us as it is the Condition of the new Covenant . And Lastly , others will have it to justifie us as an Instrument apprehending or receiving the righteousness of Christ ; with which opinion I must close : when I consider my Text calls it a receiving of Christ : most certain it is

That First , It doth not justifie in the Popish sense , upon the account of its own proper worth and dignity : for then

First , Justification should be of debt , not of grace ; contrary to Rom. 3. 23 , 24.

Secondly , This would frustrate the very scope and end of the death of Christ ; for if righteousness come by the Law , ( i. e. ) by the way of works and desert , then is Christ dead in vain , Gal. 2. 21.

Thirdly , Then the way of our justification by faith would be so sar from excluding , that it would establish boasting , expressly contrary to the Apostle , Rom. 3. 26 , 27.

Fourthly , Then there should be no defects or imperfections in faith , for a defective and imperfect thing can never be the matter of our Justification before God : if it justifie upon the account of its own worth and proper dignity , it can have no flaw nor imperfection in it , contrary to the common sense of all believers . Nay ,

Fifthly , Then it 's the same thing to be justified by faith , and to be justified by works , which the Apostle so carefully distinguisheth and opposeth , Phil. 3. 9. and Rom. 4. 6. so that we conclude it doth not justifie in the Popish sense , for any worth or proper excellency that is in it self .

Secondly , And it is as evident it doth not justifie us in the Arminian sense , viz. as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 credere , the Act of believing is imputed , or accepted by God as our Evangelical righteousness , instead of perfect legal righteousness . In the former opinion you have the dreggs of Popery , and here you have refined Popery . Let all Arminians know we have as high esteem for faith as any men in the world can have , but yet we will not rob Christ to cloath faith : we cannot embrace their opinion , because

First , We must then dethrone Christ , to exalt faith : we are willing to give it all that is due to it , but we dare not despoyl Christ of his glory for faiths sake : he is the Lord our righteousness , Jer. 23. we dare not set the servant above the master : we acknowledge no righteousness but what the obedience and satisfaction of Christ yields us : his blood , not our faith , his satisfaction , not our believing it , is the matter of our justification before God .

Secondly , We dare not yield this point , lest we undermine all the comfort of Christians by bottoming their pardon and peace upon a weak , imperfect work of their own . Oh how tottering and unstable must their station be , that stand upon such a bottom as this ! what ups and downs are there in our faith , what mixtures of unbelief at all times , and prevalency of unbelief at some times ; and is this a foundation to build our justification and hope upon ? debile fundamentum fallit opus : if we lay the stress here , we build upon very loose ground , and must be at a continual loss both as to safety and comfort .

Thirdly , We dare not wrong the justice and truth of God at that rate , as to affirm that he esteems and imputes our poor weak faith for perfect legal righteousness : we know that the judgement of God is always according to truth : if Ergo quia fides Christum justitiam nostram recipit & gratiae dei in Christo omnia tribuit , ideo fidei tribuitur justificatio , maxime propter Christum , & non ideo quia nostrum opus est . Confess . Helv. 〈◊〉 . the justice of God requires full payment , sure it will not say it 's fully satisfied by any act of ours ; when all that we can do amounts not to one mite of the vast summ we owe to God . So that we deservedly reject this opinion also .

Thirdly , And for the third opinion that it justifies as the Condition of the new Covenant , though some of great name and worth among our Protestant Divines seem to go that way , yet I cannot see according to this opinion any reason why repentance may not as properly be said to justifie us as faith , for it is a condition of the new Covenant as much as faith , and if faith justifie as a condition , then every other grace that is a condition must justifie as well as faith . I acknowledge faith to be a condition of the Covenant , but cannot allow that it justifies as a condition . And therefore must profess my self best satisfied in the last opinion , which speaks it an instrument in our justification : it is the hand which receives the righteousness of Christ that justifies us , and that gives it its value above all other graces : as when we say a Diamond Ring is worth one hundred pounds , we mean not the Gold that receives , but the stone that is set in it is worth so much : faith consider'd as an habit is no more precious than other gracious habits are , but consider'd as an instrument to receive Christ , and his righteousness ; so it excels them all : and this instrumentality of faith is noted in those phrases 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 3. 28. and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 3. 22. by faith and through faith . And thus much of the nature and excellency of saving faith .

The Seventh SERMON . Serm. 7. JOH. 1. 12. Text. But as many as received him , to them gave he power to become the sons of God ; even to them that believe on his name .

THe Nature and Excellency of saving faith , together with its relation to justification as an Instrument in receiving Christ and his righteousness , having been discoursed doctrinally already , I now come to make application of it according to the nature of this weighty and fruitful point .

And the Uses I shall make of it will be for our

1. Information . 2. Examination . 3. Exhortation . And. 4. Direction .

First Use of Information .

And in the first place this point yields us many and great 1. Use. and useful truths for our Information : as ,

Infer. 1.

Is the receiving of Christ the vital and saving act of faith Infer. 1. which gives the soul right to the person and priviledges of Christ : Then it follows , That the rejecting of Christ by unbelief must needs be the damning and soul-destroying sin , which cuts a man off from Christ and all the benefits purchased by his blood . If there be life in receiving , there must needs be death in rejecting Christ .

There is no grace more excellent than faith , no sin more execrable and abominable than unbelief : faith is the saving grace , and unbelief is the damning sin . Mark 16. 16. He that believeth not shall be damned . See Joh. 3. 18 , 36. and Joh. 8. 24.

And the reason why this sin of unbelief is the damning sin is this , because in the justification of a sinner , there must be a cooperation of all the Concauses that have a joint influence into that blessed effect : As there must be free grace for an impulsive cause , The blood of Christ as the meritorious cause ; so of necessity there must be faith the Instrumental cause to receive and apply what the free grace of God designed , and the blood of Christ purchased for us . For where there are many social causes or concauses to produce one effect , there the effect is not produced till the last cause be in Act.

To him give all the prophets witness , that through his name whosoever believeth in him shall receive remissions of sins , Acts 10. 43. Faith in its place is as necessary as the blood of Christ in its place : 't is Christ in you the hope of glory , Col. 1. 27. not Christ in the womb , nor Christ in the grave , nor Christ in heaven , except he be also Christ in you .

Though Christ be come in the flesh , though he dyed and rose again from the dead ; yet if you believe not , you must for all that , dye in your sins , Joh. 8. 24. and what a dreadful thing is this ! better dye the death of a dog , better dye in a ditch , than dye in your sins : if you dye in your sins , you will also rise in your sins ; and stand at the bar of Christ in your sins : you can never receive remission till first you have received Christ . O cursed unbelief , which damns the soul : dishonours God , 1 Joh. 5. 10. sleights Jesus Christ the wisdome of God , as if that glorious design of redemption by his blood , the triumph and master-piece of divine wisdome , were meer foolishness , 1 Cor. 1. 23 , 24. frustrates the great design of the Gospel , Gal. 4. 11. and consequently it must be the sin of sins : the worst and most dangerous of all sins : leaving a man under the guilt of all his other sins .

Infer. 2.

If such a receiving of Christ as hath been described , be saving and justifying faith ? Then faith is a work of greater difficulty Infer. 2. than most men understand it to be , and there are but few sound believers in the world .

Before Christ can be received the heart must be emptied and opened : but most mens hearts are full of self righteousness , and vain confidence : this was the case of the Jews , Rom. 10. 3. being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of God .

Mans righteousness was once in himself , and what liquor is first put into the vessel , it ever afterward savours of it : 't is with Adams posterity as with Bees which have been accustomed to go their own hive , and carry all thither ; if the hive be removed to another place , they will still flye to the old place , hover up and down about it , and rather dye there , than go to a new place . So it is with most men . God hath removed their righteousness from doing , to believing : from themselves , to Christ ; but who shall prevail with them to forsake self ? nature will venture to be damned rather than do it : there is much submission in believing , and great self denyal : a proud self-conceited heart will never stoop to live upon the stock of anothers righteousness .

Besides , it is no easie thing to perswade men to receive Christ as their Lord in all things , and submit their necks to his strict and holy precepts , though it be a great truth that Christs yoak doth not gall , but grace and adorn the neck that Jugum Christi non deterit , sed honestat colla . Bern. bears it ; that the truest and sweetest liberty is in our freedom from our lusts , not in our fulfilling them : yet who shall perswade the carnal heart to believe this ? and much less will men ever be prevailed withal to forsake father , mother , wife , children , inheritance , and life it self , to follow Christ : and all this upon the account of spiritual and invisible things : and yet this must be done by all that receive the Lord Jesus Christ upon Gospel terms : yea , and before the soul hath any encouraging experience of its own , to balance the manifold discouragements of sense and carnal reason , improved by the utmost craft of Satan to dismay it : for experience is the fruit and consequent of believing . So that it may well be placed among the great mysteries of godliliness , that Christ is believed on in the world , 1 Tim. 3. 16.

Infer. 3.

And then Thirdly , hence it will follow ; that there may be more true and sound believers in the world than know or dare conclude Infer. 3. themselves to be such . For as many ruine their own souls by placing the essence of saving faith in naked assent , so some rob themselves of their own comfort by placing it in full assurance . Faith and sense of faith are two distinct and separable mercies : you may have truly received Christ , and not receive the knowledge or assurance of it , Isa. 50. 10. Some there be that say thou art our God , of whom God never said you are my people : these have no authority to be call'd the sons of God : others there are of whom God saith , these are my people , yet dare not call God their God : these have authority to be call'd the sons of God , but know it not . They have received Christ , that 's their safety ; but they have not yet received the knowledge and assurance of it , that 's their trouble : the Father owns his child in the Cradle , who yet knows him not to be his Father .

Now there are two reasons why many believers who might argue themselves into peace , do yet live without the comforts of their faith : and this may come to pass either from

First , The inevidence of the premises .

Secondly , Or the weighty importance of the conclusion .

First , It may come to pass from the inevidence of the premises . Assurance is a practical Syllogism , and it proceeds thus :

All that truly have received Christ Jesus , they are the children of God .

I have truly received Jesus Christ ,

Therefore I am the child of God .

The Major proposition is found in the Scripture , and there can be no doubt of that : the Assumption depends upon experience , or internal sense . I have truly received Jesus Christ : here usually is the stumble , many great objections lye against it , which they cannot clearly answer : as ,

Light and knowledge are necessarily required to the right 1. Ob. receiving of Christ , but I am dark and ignorant , many carnal unregenerate persons know more than I do , and are more able to discourse of the mysteries of Religion than I am .

But you ought to distinguish of the kinds and degrees of Sol. knowledge , and then you would see that your bewailed ignorance is no bar to your interest in Christ . There are two kinds of knowledge :

1. Natural . 2. Spiritual .

There is a natural knowledge even of spiritual objects , a spark of nature blown up by an advantagious education , and though the objects of this knowledge be spiritual things , yet the light in which they are discerned is but a meer natural light .

And there is a spiritual knowledge of spiritual things , the teaching of the anointing , as it 's call'd 1 Joh. 2. 27. ( i. e. ) the effect and fruit of the Spirits sanctifying work upon our souls , when the experience of a mans own heart informs and teacheth his understanding , when by feeling the workings of grace in our own souls , we come to understand its nature : this is spiritual knowledge . Now a little of this knowledge is a better evidence of a mans interest in Christ , than the most raised and excellent degree of natural knowledge : as the Philosopher truly observes : praestat paucula de meliori scientia degustasse , quam de ignobiliori multa : one drachm of knowledge of the best and most excellent things , is better than much knowledge of common things . So it is here , a little spiritual knowledge of Jesus Christ , that hath life and savour in it , is more than all the natural sapless knowledge of the unregenerate , which leaves the heart dead , carnal and barren : 't is not the quantity but the kind , not the measure but the savour : if you know so much of the evil of sin as renders it the most bitter and burdensome thing in the world to you , and so much of the necessity and excellency of Christ , as renders him the most sweet and desirable thing in the world to you ; though you may be defective in many degrees of knowledge , yet this is enough to prove yours to be the fruit of the Spirit : you may have a sanctified heart , though you have an irregular or weak head : many that knew more than you are in hell , and some that once knew as little as you are now in heaven : in absoluto & facili stat aeternitas : God hath not prepar'd heaven only for clear and subtil heads : a little sanctifified and effectual knowledge of Christs person , offices , suitableness , and necessity may bring thee thither , when others with all their curious speculations and notions may perish for ever .

But you tell me that Assent to the truths of the Gospel is 2. Ob. necessarily included in saving faith , which though it be not the justifying and saving act , yet it is presupposed and required to it : now I have many staggerings and doubtings about the certainty and reality of these things : many horrid atheistical thoughts , which shake the 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 the necessary consequent of that Union , there is no condemnation , Rom. 8. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not one condemnation , how many soever our sins have been .

Thirdly , The least measure or degree of saving faith is a greater mercy than God hath bestowed , or ever will bestow upon many that are far above you in outward respects : all men have not faith : nay 't is but a remnant among men that believe . Few of the Nobles and Potentates of the world have such a gift as this : they have houses and lands , yea , Crowns and Scepters , but no Faith , no Christ , no pardon : they have authority to rule over men , but no authority to become the sons of God , 1 Cor. 1. 26 , 27.

Say therefore in thy most debased , straitned , afflicted condition , Return to thy rest , O my soul , for the Lord hath dealt bountifully with thee .

Fourthly , The least degree of saving faith is more than all the power of nature can produce : there must be a special revelation of the arm of the Lord in that work , Isa. 53. 1. Believers are not born of flesh , nor of blood , nor of the will of man , but of God , Joh. 1. 12 , 13. all believing motions towards Christ are the effects of the Fathers drawing , Joh. 6. 44. a glorious and irresistable power goes forth from God to produce it , whence it 's call'd the faith of the operation of God , Col. 2. 12.

So then , Let not believers depise the day of small things : or overlook that great and infinite mercy which is wrapt up in the least degree of saving faith .

Inference 5.

Learn hence the impossibility of their salvation who neither know the nature , nor enjoy the means of saving faith . Infer. 5.

My soul pities and mourns over the infidel world . Ah what will become of the millions of poor unbelievers ! there is but one door of salvation , viz. Christ ; and but one Key of faith to open that door : and as that key was never given to the heathen world , so it 's laid aside , or taken away from the people by their cruel guides , all over the Popish world : were you among them you should hear nothing else prest as necessary to your salvation but a blind implicite faith , to believe as the Church believes , that is , to believe they know not what .

To believe as the Pope believes , that is , as an Infidel believes , for so they confess he may be , * * Non enim fides interior Romani Po●…tificis ecclesiae est necessaria . Canus Loc. Theol. p. 344. and though there be such a thing as an explicite faith sometimes spoken of among them , yet it is very sparingly discoursed , very falsely described , and exceedingly slighted by them , as the veriest trifle in the world .

First , It is but sparingly discoursed of : they love not to accustome the peoples ears to such doctrine : one of themselves confesses that there is so deep a silence of explicit particular faith in the Romish Church that you may find many every where that believe no more of these things than heathen Navarr , cap. 11. p. 142. Philosophers .

Secondly , When it is preacht or written of , it is falsely described : for they place the whole nature and essence of justifying and saving faith in a naked assent : which the Devils have as well as men , James 2. 19. no more than this is prest upon the people at any time , as necessary to their salvation .

Thirdly , And even this particular explicit faith when it is spoken or written of is exceedingly slighted . I think if the Devil himself were in the Pulpit , he could hardly tell how to bring men to a more low and slight esteem of faith ; to represent it as a verier trifle , and needless thing than these his Agents have done . Some ( a a Petr. à S. Joseph . sum . Art. 1. p. 6. ) say , if a man believe with a particular explicit faith ( i. e. ) if he actually assent to Scripture truths once in a year , it is enough . Yea , and others ( b b Bonacina Tom. 2. in 1. praecept . ) think it too much to oblige people to believe once in twelve months , and for their ease tell them if they believe once in twelve years it is sufficient : and lest this should be too great a task ( c c Jo. Sanc. Disp. 41. n. 32. ) others affirm that if it be done but once in their whole life , and that at the point of death too , it is enough , especially for the rude and common people . Good God! what doctrine is here ! it was a saying long ago of Gregory ( as I remember ) malus minister est nisus di●…boli : a wicked minister is the devils Gosshawk , that goes a birding for hell : and O what game have these hawks of hell among such numerous flocks of people ! O bless God while you live for your deliverance from Popery : and see that you prize the Gospel and means of grace you enjoy at an higher rate , lest God bring you once more under that yoak , which neither you nor your Fathers could bear .

Second Use for Examination .

Doth saving faith consist in a due and right receiving of the Lord Jesus Christ , then let me perswade you to examine 2. Use. your selves in this great point of faith . Reflect solemnly upon the transactions that have been betwixt Christ and your souls : think close on this subject of meditation .

If all you were worth in the world lay in one precious stone , and that stone were to be tried by the skilful Lapidary , whether it were true or false , whether it would flye or endure under the smart stroke of his Hammer , sure your thoughts could not be unconcerned about the issue : why , all that you are worth in both worlds depends upon the truth of your saith , which is now to be tried .

O therefore read not these lines with a running careless eye , but seriously ponder the matter before you : you would be loth to put to Sea , though it were but to cross the channel , in a rotten leaky bottome : and will you dare to venture into the ocean of eternity in a false rotten faith ? God forbid : you know the Lord is coming to try every mans faith as by fire , and that we must stand or fall for ever with the sincerity or hypocrisie of our faith . Surely you can never be too exact and careful about that on which your whole estate depends , and that for ever .

Now there are three things upon which we should have a very tender and watchful eye for the discovery of the sincerity of our faith , and they are The Antecedents of Faith . Concomitants Consequents

As these are , so we must judge and reckon our faith to be . And accordingly they furnish us with three general Marks or tryals of faith .

First , If you would discern the sincerity of your faith examine 1. Mark . whether those Antecedents and preparative works of the Spirit were ever found in your souls , which use to introduce and usher it into the souls of Gods Elect : such are illumination , conviction , self-despair , and earnest crys to God .

First , Illumination is a necessary antecedent to faith : you cannot believe till God hath opened your eyes to see your sin , your misery by sin , and your remedy in Jesus Christ alone : you find this act of the Spirit to be the first in order both of nature and time , and introductive to all the rest , Acts 26. 18. To turn them from darkness to light , and from the power of Satan to God . As faith without works ( which must be a consequent to it ) is dead , so faith without light , which must be an Antecedent to it , is blind : faith is the hand by which Christ is received , but knowledge is the eye by which that hand is directed .

Well then , hath God opened your eyes to see sin and misery in another manner than ever you saw it before ? for certainly if God have opened your eyes by saving illumination , you will find as great a difference betwixt your former and present apprehensions of sin and danger , as betwixt a painted Lion upon the wall or sign post , and the real living Lion that meets you roaring in the way .

Secondly , Conviction is an Antecedent to believing : where this goes not before , no faith can follow after : the Spirit first convinces of sin , then of righteousness , Joh. 16. 8. So Mark 1. 15. repent ye , and believe the Gospel : believe it O man , that breast of thine must be wounded , that vain and frothy heart of thine must be pierced and stung with conviction , sense , and sorrow for sin : thou must have some sick days and restless nights for sin , if ever thou rightly close with Christ by faith : 't is true , there is much difference found in the strength , depth , and continuance of conviction and spiritual troubles in converts , as there is in the labours and travailing pains of women , but sure it is , the child of faith is not ordinarily born without some pangs . Conviction is the application of that light which God makes to shine in our minds , to our particular case and condition , by the conscience : and sure when men come to see their miserable and sad estate by a true light , it cannot but wound them , and that to the very heart .

Thirdly , Self-despair , or a total and absolute loss in our selves about deliverance , and the way of escape , either by our selves , or any other meer creature , doth and must go before faith .

So it was with those believers , Acts 2. 37. men and brethren what shall we do ? they are the words of men at a total loss : it is the voyce of poor distressed souls that saw themselves in misery , but knew not , saw not , nor could devise any way of escape from it , by any thing they could do for themselves , or any other creature for them : and hence the Apostle uses that emphatical word , Gal. 3. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) shut up to the faith , ( i. e. ) as men besieged and distressed in a garrison in time of a storm , when the enemy pours in upon them through the breaches , and over-powers them : there is but one sally-port or gate at which they can escape , and to that they all throng ; as despairing of life if they take any other course : Just so do mens convictions besiege them , distress them , beat them off from all their holds and intrenchments ; and bring them to a pinching distress in themselves , shutting them up to Christ as the only way of escape . Duties cannot save me , reformation cannot save me , nor Angels nor men can save me ; there is no way but one , Christ or Condemnation for evermore .

I thought once that a little repentance , reformation , restitution , and a stricter life , might be a way to escape wrath to come ; but I find the bed is too short , and the covering too narrow : all is but loss , dung , dross , in comparison with Jesus Christ : if I trust to those Aegyptian reeds , they will not only fail me , but pierce and wound me too . I see no hope within the whole Horizon of sense .

Fourthly , Hence come vehement and earnest crys to God for faith , for Christ , for help from heaven to transport the soul out of this dangerous condition , to that strong rock of salvation : to bring it out of this farious stormy Sea of trouble where it 's ready to wreck every moment , into that safe and quiet harbour Christ .

O when a man shall see his misery and danger , and no way of escape but Christ , and that he hath no ability in himself to come to Christ , to open his heart thus to receive him , but that this work of faith is wholly supernatural , the operation of God ; How will the soul return again and again upon God with such crys as that Mark 9. 24. Lord help my unbelief . Lord enable me to come to Christ : give me Christ or I perish for ever : what profit is there in my blood ? why should I dye in the sight and presence of a Saviour ? O Lord it is thine own work and a most glorious work : reveal thine arm in this work upon my soul , I pray thee : give me Christ , if thou deny me bread : give me faith , if thou deny me breath : it 's more necessary that I believe , than that I live .

O Reader , reflect upon the days and nights that are past , the places where thou hast been conversant : where are the bed-sides , or the secret corners where thou hast besieged heaven with such crys ? if God have thus inlightned , convinced , distressed thy soul , and thus set thee a mourning after Christ , it will be one good sign that faith is come into thy soul ; for here are certainly the Harbingers and fore runners of it , that ordinarily make way for faith into the souls of men .

Secondly , If you would be satisfied of the sincerity and truth 2. Mark . of your faith , then examine what Concomitants it is attended with in your souls . I mean what frames and tempers your souls were in at that time when you think you received Christ . For certainly in those that receive Christ ( excepting those into whose hearts God hath in a more still and insensible way infused faith betime , by his blessing upon pious education ) such concomitant frames of Spirit may be remarkt , as these following .

First , The heart is deeply serious , and as much in earnest in this matter , as ever it was , or can be about any thing in the world . This you see in that example of the Jaylor , Acts 16. 29. he came in trembling and astonished : it is the most solemn and important matter that ever the soul had before it in this world , or ever shall , or can have : how much are the hearts of men affected in their outward straits and distresses about the concernments of the body ? their hearts are not a little concern'd in such questions as these , What shall I eat ? what shall I drink ? where withal shall I and mine be fed and cloathed ? but certainly the straits that souls are in about salvation , must be allowed to be greater than these ; and such questions as that of the Jaylors ; Sirs ! what must I do to be saved ? make deeper impressions upon the heart , than what shall I eat , or drink ? Some indeed have their thoughts sinking deeper into these things than others : these thoughts lye with different degrees of weight upon men : but all are most solemnly and awfully concerned about their condition : all frothiness and frolicks are gone , and the heart settles it self in deepest earnest about its eternal state .

Secondly , The heart that receives Jesus Christ is in a frame of deep humiliation and self-abasement . O when a man begins to apprehend the first approaches of grace , pardon and mercy ●…y Jesus Christ to his soul : a soul convinced of its utter unworthiness , and desert of hell ; and can scarce expect any thing else from the just and holy God but damnation ; how do the first dawnings of mercy melt and humble it ! O Lord what am I that thou shouldest feed me and preserve me ! that thou shouldest but for a few years spare me , and forbear me ! but that ever Jesus Christ should love me and give himself for me , that such a wretched sinner as I should obtain Union with his person , pardon , peace and salvation by his blood ! Lord whence is this to such a worm as I ? and will Christ indeed bestow himself upon me ? shall so great a blessing as Christ ever come within the arms of such a soul as mine ? will God in very deed be reconciled to me in his son ? what to me ! to such an enemy as I have been ! shall my sins which are so many , so horrid , so much aggravated beyond the sins of most men , be forgiven me ? O what am I vile dust , base wretch , that ever God should do this for me ! And now is that Scripture indeed fulfill'd and made good , Ezech. 16. 63. That thou maist remember , and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee for all that thou hast done , saith the Lord God . Thus that poor broken-hearted believer stood behind Christ weeping , and washing his feet with tears ; as one quite melted down and overcome with the sense of mercy to such a vile sinner , Luke 7. 38.

Thirdly , The soul that receives Jesus Christ is in a weary Condition , restless and full of disquietness , neither able to bear the burden of sin , nor knowing how to be discharged from it ; except Christ will give it ease , Matth. 11. 28. Come unto me , that is believe in me , you that are weary and heavy laden : if they do not look into their own souls they know there 's no safety , and if they do , there 's no comfort . O the burdensome sense of sin overweighs them : they are ready to fail , to sink under it .

Fourthly , The soul that rightly receives Christ is not only in a weary , but in a longing condition : never did the hart pant more earnestly for the water-brooks : never did the hireling desire the shadow , never did a condemned person long for a pardon , more than the soul longs after Jesus Christ . O said David , that one would give me of the waters of the well of Bethlehem to drink . O saith the poor humbled sinner , that one would give me of the open'd fountain of the blood of Christ to drink ! O for one drop of that precious blood ! O for one encouraging smile from Christ ! O now were ten thousand worlds at my command , and Christ to be bought ; how freely would I lay them all down to purchase him ! but he is the gift of God . O that God would give me Christ if I should go in raggs , and hunger and thirst all my days in this world !

Fifthly , The soul in the time of its closing with or receiving Christ is in a state of conflict : it hangs betwixt hopes and fears , encouragements and discouragements , which occasion many a sad stand and pause in the way to Christ ; sometimes the number and nature of its sins discourage it , then the riches and freeness of the grace of Christ erects his hopes again : there 's little hope , saith unbelief , nay it 's utterly impossible saith Satan , that ever such a wretch as thou shouldst find mercy ; now the hands hang down . O but then there 's a necessity , an absolute necessity ; I have not the choice of two , but am shut-up to one way of deliverance : others have found mercy , and the invitation is to all that are weary , and to all that are athirst : he saith he that cometh to him , he will in no wise cast-out ; now new hopes inspire the soul , and the hands that did hang down are again strengthned .

These are the Concomitant frames that accompany faith .

Lastly , Examine the Consequents and effects of Faith if you 3. Mark . would be satisfied of the truth and sincerity of it : and such are

First , Evangelical meltings , and ingenuous thawings of the heart under the apprehensions of grace and mercy : Zech. 12. 10. They shall look upon me whom they have pierced , and shall mourn .

Secondly , Love to Christ , his ways and people . Gal. 5. 6. Faith worketh by love , ( i. e. ) it represents the love of God , and then makes use of the sweetness of it by way of argument to constrain the soul to all acts of obedience , wherein it may testifie the reality of its love to God and Christ .

Thirdly , Heart purity , Acts 15. 9. purifying their hearts by faith : it doth not only cleanse the hands but the heart : no principle in man besides faith can do this : morality may hide corruption , but faith only purifies the heart from it .

Fourthly , Obedience to the commands of Christ , Rom. 16. 26. the very name of faith is call'd upon obedience : for it accepts Christ as Lord , and urges upon the soul the most powerful arguments in the world to draw it to obedience .

In a word , let the poor doubting believer that questions his faith , reflect upon those things that are unquestionable in his own experience , which being well considered will greatly tend to his satisfaction in this point .

It 's very doubtful to you whether you believe , but yet in the mean while , it may be past doubt , ( being a matter of clear experience ) that you have been deeply convinced of sin , struck off from all carnal props and refuges , made willing to accept Jesus Christ upon what terms soever you might enjoy him : you doubt whether Christ be yours , but it 's past doubt that you have a most high and precious esteem of Christ , that you heartily long for him , that you prize and love all , whether persons or things , that bears his image : that nothing in the world would please your hearts like a transformation into his likeness , that you had rather your souls should be fill'd with his Spirit , than your houses with Gold and Silver . 'T is doubtful whether Christ be yours , but it 's past doubt that one smile from Christ , one token of his love , would do you more good than all the honours and smiles of the world ; and nothing so grieves you , as your grieving him by sin doth : you dare not say that you have received him , nor can you deny but that you have had many sick days and nights for him : that you have gone into many secret places with yearning bowels after him : whether he be yours or not , you cannot tell ; but that you are resolved to be his , that you can tell : whether he will save you is a doubt , but that you resolve to lye at his feet , and wait only on him , and never look to another for salvation , is no doubt .

Well , well ; poor pensive soul , if it be so , arise , lift up thy dejected head , take thine own Christ into thy arms . These are undoubted signs of a real closure with Christ : thou makest thy self poor , and yet hast great riches : such things as these are not found in them that despise and reject Christ by unbelief .

3. Use of Exhortation .

This point is likewise very improveable by way of Exhortation , 3. Use. and that both to Unbelievers and Believers .

First , To unbelievers who from hence must be prest , as ever they expect to see the face of God in peace , to receive Jesus Christ as he is now offered to them in the Gospel : this is the very scope of the Gospel , I shall therefore press it by three great Considerations : viz.

First , What is in Christ whom you are to receive .

Secondly , What is in the offer of Christ by the Gospel .

Thirdly , What is in the rejecting of that offer .

First Motive .

First , Consider well what is in Christ whom I perswade you this day to receive : did you know what is in Christ , you Motive 1. would never neglect or reject him as you do : For

First , God is in Christ , 2 Cor. 5. 19. the Deity hath chosen to dwell in his flesh , he is God manifest in flesh , 1 Tim. 3. 16. a Godhead dwelling in flesh is the worlds wonder : so that in receiving Christ , you receive God himself .

Secondly , The Authority of God is in Christ , Ex●… 23. 21. My name is in him : him hath God the father sealed , Joh. 6. 27. he hath the Commission , the great seal of heaven to redeem and save you : all power in heaven and earth is given to him , Matth. 28. 18. he comes in his Fathers name to you , as well as in his own name .

Thirdly , The wisdome of God is in Christ , 1 Cor. 1. 24. Christ the wisdom of God : yea , in him are hid all the treasures of wisdome and knowledge , Col. 2. 3. Never did the wisdome of God display it self before the eyes of Angels and men as it hath done in Christ . The Angels desire to look into it , 1 Pet. 1. 12. yet they are not so much concerned in the project and design of this wisdome in redemption as you are .

Fourthly , The fulness of the Spirit is in Christ : yea , it fills him so as it never did nor will fill any creature , Joh. 3. 34. God giveth not the Spirit by measure to him : all others have their limits , stints , and measures ; some more , some less ; but the Spirit is in Christ without measure . O h●…w lovely and desirable are those men that have a large measure of the Spirit in them ! but he is anointed with the Spirit of holiness above all his fellows , Psal. 45. 2 , 7. Whatever grace is found in all the Saints which makes them desirable and lovely , wisdome in one , faith in another , patience in a third ; they all Centre in Christ as the rivers do in the Sea : quae faciunt divisa beatum , in hoc mixta 〈◊〉 .

Fifthly , The righteousness of God is in Christ , by which only a poor guilty sinner can be justified before God . 2 Cor. 5. 21. we are made the righteousness of God in him : he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord our righteousness , Jer. 23. 6. ( i. e. ) the ( i. e. ) Autorem justitiae nostrae . Calv. in Loc. author of our righteousness , or the Lord who justifies us : by that name he shall be known and call'd by his people , than which none can be sweeter .

Sixthly , The love of God is in Christ : yea , the very yearning bowels of divine love are in him : what is Christ but the love of God wrapt up in flesh and blood ? 1 Joh. 4. 9 , 10. In this was manifested the love of God towards us , and herein is love that God sent his Son : this is the highest 〈◊〉 that ever divine love made , and higher than this it 〈◊〉 mount . O love , unparalell'd and admirable !

Seventhly , The mercies and compassions of Christ are all in Christ , Jude v. 21. Mercy is the thing that poor sinners want , it 's that they cry for at the last gasp , it 's the only thing that can do them good . O what would they give to find mercy in that great day ? Why , if you receive Christ , you shall with him receive mercy : but out of him there is no mercy to be expected from the hands of God : for God will never exercise mercy to the prejudice of his Justice , and it is in Christ that justice and mercy meet and embrace each other .

Eighthly , To Conclude , The salvations of God are in Christ . Acts 4. 12. Neither is there salvation in any other . Christ is the d●…r of salvation , and Faith is the key that opens that door to men : if you therefore believe not , ( i. e. ) if you so receive not Jesus Christ as God hath offer'd him , you exclude your selves from all hopes of salvation . The Devils have as much ground to expect salvation as you : you see what is in Christ to induce you to receive him .

Motive 2.

Next , I beseech you consider what there is in the offer Motive 2. of Christ to sinners , to induce you to receive him . Consider well to whom , and how Christ is offered in the Gospel .

First , To whom he is offered : not to the fallen Angels but to you : they lye in chains of darkness , Jude 6. as he took not their nature , so he designs not their recovery ; and therefore will have no treaty at all with them : but he is offered to you , creatures of an inferiour rank and order by nature : nor is he offered to the damned , the treaty of peace is ended with them . Christ will nevermake them another tender of salvation : nor is he offered to millions of millions as good as you ●…ow living in the word : the sound of Christ and Salvation is not come to their ears ; but he is offered to you by the special favour and bounty of heaven : and will you not receive him ? O then how will the devils , the damned : and the heathens upbraid your folly ! and say , had we had one such tender of mercy of which you have had thousands , we would never have been now in this place of torments .

Secondly , Consider how Christ is offered to you , and you shall find that he is offered ,

First , Freely , as the gift of God to your souls : you are not to purchase him , but only to receive him , Isa. 55. 1. Ho , every one that thirsteth come ye to the waters , and he that hath no money let him come , &c.

Secondly , Christ is offered importunately by repeated intreaties , 2 Cor. 5. 20. As though God did beseech you , we pray you in Christs stead , be ye reconciled to God . O what amazing condescension is here in the God of 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 ap●…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 way ) upon Christ , and the satisfaction of his blood ; when the efficacy and terrour of conscience is upon them ; and they feel the sting of guilt within them : but assoon as the storm is over , and the rod that conscience shak't over them laid by ; there 's no more talk of Christ then : alas , it was not Christ but quietness that they sought : beware of mistaking peace for Christ .

Direction 3.

Thirdly , In receiving Christ come empty handed unto him : believing in him that justifies the ungodly , Rom. 4. 5. and Direct. 3. know that the deepest sense of your own vileness , emptiness , and unworthiness is the best frame of heart that can accompany you to Christ : many persons stand off from Christ for want of fit qualifications , they are not prepared for Christ as they should be , ( i. e. ) they would not come naked , and empty , but have something to commend them to the Lord Jesus for acceptance . O this is the pride of mens hearts , and the snare of the Devil : let him that hath no money come : you are not to come to Christ because you are qualified , but that you may be qualified with whatever you want , and the best qualification you can bring with you , is a deep sense that you have no worth nor excellency at all in you .

Direction 4.

Fourthly , In receiving Christ , beware of dangerous delays . Direct. 4. O follow on that work till it be finished : you read of some that are almost perswaded , and others not far from the kingdome of God . O take heed of sticking in the birth , Hosea 13. 13. delays here are full of danger , life is uncertain , so are means of grace too : the man-slayer needed no motives to quicken his flight to the refuge City .

Direction 5.

Fifthly , See that you receive all Christ with all your heart : to receive all Christ is to receive his person cloathed with all Direct. 5. his offices ; and to receive him with all your heart , is to receive him into your understanding , will , and all the affections , Acts 8. 37. As there is nothing in Christ that may be refused , so there is nothing in you from which he must be excluded .

Direction 6.

Lastly , Understand that the opening of your hearts to receive the Lord Jesus Christ , is not a work done by Direct. 6. any power of your own , but the arm of the Lord is revealed therein , Isa. 53. 1. It is therefore your duty and interest to be daily at the feet of God , pouring out your souls to him in secret , for abilities to believe . And so much as to our actual reception of Christ .

Thanks be to God for Jesus Christ .

The Eighth SERMON . Serm. 8. PSAL. 45. 7. — Therefore God thy God , hath anointed thee with Text. Setting forth the Believers fellowship with Christ , the next end of his Application to them . — the oyl of gladness above thy fellows .

THe Method of grace in uniting souls with Jesus Christ , hath been opened in the former discourses , thus doth the Spirit ( whose office it is ) make application of Christ to Gods elect : The result and next fruit whereof is Communion with Christ in his graces and benefits : our Mystical union is the very ground-work and foundation of our sweet soul-enriching Communion , and participation of spiritual priviledges ; we are first ingraffed into Christ , and then suck the sap and fatness of that root : first married to the person of Christ , then endowed and enstated in the priviledges and benefits of Christ . This is my proper work to open at this time , and from this Scripture .

The words read are a part of that excellent song of love , that heavenly Epithalamium , wherein the spiritual espousals of Christ and the Church are figuratively , and very elegantly Hic Psalmus propheticus est , continetque Epithalamium quo Christi cum ecclesia nuptiae celebrantur , idemque habet argumentum quod canticum canticorum , ejusque videtur esse Epitome . Coc. in Loc. celebrated and shadowed . The subject matter of this Psalm is the very same with the whole book of the Canticles : and in this Psalm under the figure of King Solomon and the daughter of Aegypt whom he espoused , the spiritual espousals of Christ and the Church are set forth and represented to us . Among many rapturous and elegant expressions in pra●…e of this glorious bridegroom Christ , this is one which you have before you . God thy God hath anointed thee with the oyl of gladness above thy fellows : ( i. e. ) enriched and fill'd thee in a singular and peculiar manner with the fulness of the Spirit , whereby thou art consecrated to thy office ; and by reason whereof thou out-shinest and excellest all the Saints who are thy fellows or Copartners in these graces . So that in these words you have two parts ,

Viz. First , The Saints dignity , and Secondly , Christs preeminency .

First , The Saints dignity which consists in this , that they are Christs fellows , the Hebrew word — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is very full and 1. Consortes , participes , sodales , socios . copious , and is translated consorts , companions , copartners , partakers , or as ours reads it , fellows , ( i. e. ) such as are partakers with him in the anointing of the Spirit : who do Vox Hebr●… quodcunque societatis sive communionis genus significat . Muis. in their measure receive the same Spirit , every Christian being anointed , modo sibi proportionato , with the same grace , and dignified with the same titles . 1 Joh. 2. 27. Rev. 1. 6. Christ and the Saints are in common one with another : doth the Spirit of holiness dwell in him ? so it doth in them too : is Christ King and Priest ? why , so are they too by the grace of Union with him . He hath made us Kings and Priests to God , and his Father . This is the Saints dignity to be Christs fellows , consorts , or copartners : So that look whatever grace or spiritual excellency is in Christ , it is not impropriated to himself , but they do share with him ; for indeed he was fill'd with the fulness of the Spirit for their sakes and use : as the Sun is fill'd with light not to shine to it self , but to others ; so is Christ with grace : and therefore some translate the Text not pr●… consortibus , above thy fellows , but propter consortes , for thy 〈◊〉 . fellows : making Christ the first recepta●…le of all grace , who first and immediately is fill'd from the fountain the Godhead , but it is for his people who receive and derive from him according to their proportion .

This is a great truth , and the dignity of the Saints lyes chiefly in their partnership with Christ , though our translation above thy fellows suits best both with the importance of the word and scope of the place .

Secondly , But then whatever dignity is ascribed herein to the Saints , there is and still must be a preeminency acknowledged 2. in and ascribed to Christ : if they are anointed with the Spirit of grace , much more abundantly is Christ : God , thy God hath anointed thee with the oyl of gladness above thy fellows .

By the oyl of gladness , understand the spirit of holiness : compared here with oyl , of which there was a double use Oleum ipsum est limpidum & pellucidum & flammis fomentum & alimoniam suppeditat ; inde sumpta metaphora ungere in scriptura saepe significat spiritu sancto intus a●…imum illustrare , & accendere in eo veram-agnitionem dei & motus congruentes cum deo . Mollerus in Loc. under the Law , viz. a Civil , and a Sacred use : it had a sacred and solemn use in the inauguration , and consecration of the Jewish Kings , and High Priests : it had also a civil and common use , for the anointing their bodies to make their limbs more agile , expedite and nimble : To make the face shine , for it gave a lustre , freshness , and liveliness to the countenance : it was also used in Lamps to feed and maintain the fire , and give them light : these were the principal uses of oyl . Now , upon all these accounts it excellently expresseth , and figuratively represents to us the Spirit of grace poured forth upon Christ and his people : For

First , By the spirit poured out upon him , he was prepared for and consecrated to his offices , he was anointed with the holy Ghost and with power , Acts 10. 38.

Secondly , As this precious oyl runs down from Christ the head to the borders of his garments , I mean as it is shed upon believers , so it exceedingly beautifies their faces , and makes them shine with glory .

Thirdly , It renders them apt , expedite and ready to every good work : non tar dat unctarota .

Fourthly , It kindles and maintains the flame of divine love in their souls , and like a lamp inlightens their minds in the knowledge of Spiritual things , the anointing teaches them .

And this oyl is here call'd the oyl of gladness , because it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur id quod causam dat summi gaudii . Grotin Heb. 1. v. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . OEcum . the cause of all joy and gladness to them that are anointed with it : oyl was used ( as you heard before ) at the instalment of soveraign Princes , which was the day of the gladness of their hearts : and among the common people it was liberally used at all their festivals , but never upon their days of mourning : whence it becomes excellently expressive of the nature and use of the Spirit of grace , who is the cause and author of all joy in believers , Joh. 17. 13.

And with this oyl of gladness is Christ said to be anointed above his fellows , ( i. e. ) to have a far greater share of the Spirit of grace than they : for to every one of the Saints is given grace according to the measure of the gift of Christ , Eph. 4. 7. but to him the Spirit is not given by measure , Joh. 3. 34. It hath pleased the father that in him should all fullness dwell , Col. 1. 19. and of his fulness we all receive grace for grace , Joh. 1. 16. The Saints partake with him , and through him in the same Spirit of grace , for which reason they are his fellows , but all the grace poured out upon believers comes exceeding short of that which God hath poured out upon Jesus Christ . The words being thus opened , give us this note .

Doct.

That all true believers have a real communion or fellowship with Doct. the Lord Jesus Christ .

From the Saints Union with Christ , there doth naturally and immediately result a most sweet and blessed communion or fellowship with him in graces and spiritual priviledges , 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 ( or things ) in Christ : in giving us his Son , he freely gives us all things , Rom. 8. 32. so in 1 Cor. 1. 30. of him are ye in Christ Jesus , who of God is made unto us wisdome , righteousness , sanctification and redemption : and once more , 1 Cor. 3. 22 , 23. all are yours , and ye are Christs : what Christ is and hath is theirs by communication to them , or improvement for them : and this is very evidently carried in all those excellent Scripture metaphors by which our Union with Christ is figured and shadowed out to us : as the Marriage Union betwixt a man and his wife , Eph. 5. 31 , 32. You know that this conjugal union ●…bi ego Cajus tu Caja . Uxor clarescit in radiis mariti . gives the wife interest in the estate and honour of the husband , be she never so meanly descended in her self : the natural Union betwixt the head and members of the body , by which also the mystical union of Christ and believers is set forth , 1 Cor. 12. 12. excellently illustrates this fellowship or communion betwixt them : for from Christ the whole body fitly joyned together , and compacted , by that which every joint supplieth according to the effectual working in the measure of every part maketh increase of the body , as the Apostle speaks , Eph. 4. 16. The Union betwixt the graffe and the stock which is another embleme of our Union with Christ , Joh. 15. 1. imports in like manner this communion or partnership betwixt Christ and the Saints . For no sooner doth the graffe take hold of the stock , but the vital sap of the stock is communicated to the graffe , and both live by one and the same juice .

Now that the scope of this discourse be not mistaken , let the Reader know that I am not here treating of the Saints communion or fellowship with God in duties , as in prayer , hearing , Sacraments , &c. but of that interest which believers have in the good things of Christ by vertue of the Mystical Union betwixt them through faith : there is a twofold communion of the Saints with Christ .

The first is an Act. The second is a State .

There is an actual fellowship or communion the Saints have with Christ in holy duties : wherein Christians let forth their hearts to God by desires , and God lets forth his comforts and refreshments again into their hearts : they open their mouths wide , and he fills them : this communion with God is the joy and comfort of a believers life : but I am not to speak of that here . It is not any act of communion , but the State of communion , from which all acts of communion flow , and upon which they all depend ; that I am now to treat of : which is nothing else but the joynt interest that Christ and the Saints have in the same things : as when a ship , an house , or estate is among many partners , or joynt-heirs , every one of them hath right to it , and interest in it , though some of them have a greater and others a lesser part . So is it betwixt Christ and his people : there is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) a fellowship or joynt interest betwixt them , upon which ground they are call'd co-heirs with Christ , Rom. 8. 17. This communion or participation in Christs benefits depends upon the Hypostatical Union of our nature , and the mystical union of our persons with the Son of God : in the first he partakes with us , in the second we partake with him ; the former is the remote , the later the next cause thereof .

In the explication of this point I shall speak to these four things , 1. What are those things in which Christ and believers have fellowship . 2. By what means they come to have such a fellowship with Christ . 3. How great a dignity this is to have fellowship with Jesus Christ . 4. And then apply the whole in divers practical inferences .

First , What are those things in which Christ and believers 1. have fellowship : to which I must speak both negatively and positively .

First , The Saints have no fellowship with Jesus Christ in Negatively . those things that belong to him as God : such as his consubstantiality , coequality , and coeternity with the father : 't is the blasphemy of the wicked Familists to talk of being Godded into God and Christed into Christ : neither men or Angels partake in these things , they are the proper and incommunicable Justitia Christi fit nostra , non quoad universalem valoremsed particularem necessitatem , & imputatur nobis non ut causis salvationis , sed ut subjectis salvandis . Bradshaw de justificatione . glory of the Lord Jesus .

Secondlly , The Saints have no communion or fellowship in the honour and glory of his mediatory works , viz. his satisfaction to God , or redemption of the elect : 't is true , we have the benefit and fruit of his mediation and satisfaction , his righteousness also is imputed to us for our personal justification , but we share not in the least with Christ in the glory of this work : nor have we an inherent righteousness in us as Christ hath , nor can we justifie and save others as Christ doth : we have nothing to do with his peculiar honour and praise in these things : though we have the benefit of being saved , we may not pretend to the honour of being Saviours as Christ is to our selves or others . Christs righteousness is not made ours as to its universal value , but as to our particular necessity : nor is it imputed to us as to so many causes of salvation to others , but as to so many subjects to be saved by it our selves .

Secondly , But then , there are many glorious and excellent Posi ively . things which are in common betwixt Christ and believers , though in them all he hath the preeminence , he shines in the fulness of them as the Sun , and we with a borrowed and lesser light , but of the same kind and nature as the Stars . Some of these I shall particularly and briefly unfold in the following particulars .

First , Believers have communion with Christ in his names and titles : they are call'd Christians from Christ , Eph. 3. 15. from him the whole family in heaven and earth is named : this is that worthy name the Apostle speaks of , James 2. 7. He is the son of God , and they also by their union with him have power or authority to become the sons of God , Joh. 1. 12. He is the heir of all things , and they are joynt heirs with him , Rom. 8. 17. He is both King and Priest , and he hath made them Kings and Priests , Rev. 1. 6. but they do not only partake in the names and titles , but this communion consists in things as well as titles : and therefore

Secondly , They have communion with him in his righteousness , ( i. e. ) the righteousness of Christ is made theirs , 2 Cor. 5. 21. and he is the Lord our righteousness , Jer. 23. 6. 'T is true , the righteousness of Christ is not inherent in us , as it is in him ; but it is ours by imputation , Rom. 4. 5. 11. and our union with him is the ground of the imputation of his righteousness to us , 2 Cor. 5. 21. we are made the righteousness of God in him , Phil. 3. 9. for Christ and believers are considered as one person , in construction of Law ; as a man and his wife , a debtor and surety are one : and so his payment or satisfaction is in our name , or upon our account .

Now this is a most inestimable priviledge , the very ground of all our other blessings and mercies . O what a benefit is this to a poor sinner , that owes to God infinitely more than he is ever able to pay him , by doing or suffering ; to have such a rich treasure of merit as lyes in the obedience of Christ , to discharge in one entire payment all his debts to the least farthing ? Surely shall one say , In the Lord have I righteousness , Isa. 45. 24. even as a poor woman that owes more than she is worth , in one moment is discharged of all her obligations , by her marriage to a wealthy man .

Thirdly , Believers have communion with Christ in his holiness or Sanctification , for of God he is made unto them not only righteousness , but Sanctification also : and as in the former priviledge they have a stock of merit in the blood of Christ to justifie them , so here they have the Spirit of Christ to sanctisie them , 1 Cor. 1. 30. and therefore we are said of his fulness to receive grace for grace , Joh. 1. 16. ( i. e. ) say some , grace upon grace , manifold graces or abundance of grace : or grace for grace , that is , grace answerable to grace : as in the seal and wax , there is line for line , and cut for cut exactly answerable to each other : or grace for grace , that is , say others , the free grace of God in Christ for the sanctification or filling of our souls with grace : be it in which sense it will , it shews the communion believers have with Jesus Christ in grace and holiness . Now holiness is the most precious thing in the world , it 's the image of God , and chief excellency of man : it is our evidence for glory , yea , and the first-fruits of glory : in Christ dwells the fulness of grace , and from him our head it is derived and communicated to us : thus he that sanctifieth and they that are sanctified are all of one , Heb. 2. 11. You would think it no small priviledge to have Baggs of Gold to go to , and enrich your selves with , and yet that were but a very trifle in comparison to have Christs righteousness and holiness to go to for your Justification and Sanctification . More particularly ,

Fourthly , Believers have communion with Christ in his death : they dye with him , Gal. 2. 20. I am crucified with Christ , ( i. e. ) the death of Christ hath a real killing and mortifying influence upon the lusts and corruptions of my heart and nature : true it is he died for sin one way , and we dye to sin another way : he dyed to expiate it , we dye to it when we mortifie it : the death of Christ is the death of sin in believers : and this is a very glorious priviledge : for the death of sin is the life of your souls : if sin do not dye in you by mortification , you must dye for sin by eternal damnation : if Christ had not dyed , the Spirit of God by which you now mortifie the deeds of the body , could not have been given unto you : then you must have lived Vassals to your sins , and dyed at last in your sins : but the fruit , efficacy and benefit of Christs death is yours , for the killing those sins in you which else had been your ruine .

Fifthly , Believers have Communion with Christ in his life and resurrection from the dead : as he rose from the dead , so do they ; and that by the power and influence of his vivification and resurrection : 't is the Spirit of life which is in Christ Jesus that makes us free from the Law of sin and death , Rom. 8. 2. our spiritual life is from Christ , Eph. 2. 1. and you hath he quickened who were dead in trespasses and sins : and hence Christ is said to live in the believer , Gal. 2. 20. Now I live , yet not I ; but Christ liveth in me : and it is no small priviledge to partake of the very life of Christ , which is the most excellent life that ever any creature can live : yet such is the happiness of all the Saints , the life of Christ is manifest in them , and such a life as shall never see death .

Sixthly , To conclude , Believers have fellowship with Jesus Christ in his glory which they shall enjoy in heaven with him : they shall be ever with the Lord , 1 Thes. 4. 17. and that 's not all , ( though as one saith it were a kind of heaven but to look through the keyhole , and have but a glimpse of Christs blessed face ) but they shall partake of the glory which the father hath given him , for so he speaks Joh. 17. 22 , 24. and more particularly they shall sit with him in his throne , Rev. 3. 21. and when he comes to judge the world , he will come to be glorified in the Saints , 2 Thes. 1. 10. So that you see what glorious and inestimable things are and will be in common betwixt Christ and the Saints . His Titles , his righteousness , his holiness , his death , his life , his glory . I do not say that Christ will make any Saint equal with him in glory : that 's impossible : he will be known from all the Saints in heaven , as the Sun is distinguished from the Stars : but they shall partake of his glory , and be fill'd with his joy there : and thus you see what those things are that the Saints have fellowship with Christ in .

Secondly , Next I would open the way and means by which 2. we come to have fellowship with Jesus Christ in these excellent priviledges ; and this I shall do briefly in the following Positions .

Position 1.

First , No man hath fellowship with Christ in any special saving Position 1. Soli verè fideles sunt membra Christi , idque non quatenus homines , sed quatenus Christiani : nec secundum primam generationem , sed secundum reg nerationem . Polanus Syntag. lib. 6. cap. 35. priviledge by nature , howsoever it be cultivated or improved ; but only by faith uniting him to the Lord Jesus Christ : 't is not the priviledge of our first , but second birth . This is plain from Joh. 1. 12 , 13. But to as many as received him , to them gave he power to become the sons of God , even to as many as believed on his name , who are born not of flesh , nor of blood , nor of the will of man but of God . We are by nature children of wrath , Eph. 2. 3. we have fellowship with Satan in sin , and misery : the wild branch hath no communication of the sweetness and fatness of a more noble and excellent root , until it be ingraffed upon it , and have immediate Union and coalition with it , Joh. 15. 1 , 2.

Position 2.

Believers themselves have not an equal share one with another in all the benefits and priviledges of their Union with Christ , but in Position 2. some there is an equality , and in others an inequality : according to the measure and gift of Christ , to every one .

In Justification they are all equal : the weak and the strong believer are alike justified , because it is one and the same perfect righteousness of Christ which is applied to the one and to the other , so that there are no different degrees of Justification , but all that believe are justified from all things , Acts 13. 39. and there is no condemnation to them that are in Christ Jesus , Rom. 8. 1. be they never so weak in faith , or defective in degrees of grace . But there is apparent difference in the measures of their Sanctification , some are strong men , and others are babes in Christ , 1 Cor. 3. 1. the faith of some flourishes and grows exceedingly , 2 Thes. 1. 3. the things that are in others are ready to dye , Rev. 3. 2. It 's a plain case , that there is great variety sound in the degrees of grace and comfort among them that are joyntly interested in Christ , and equally justified by him .

Position 3.

The Saints have not fellowship and communion with Christ in the fore-mentioned benefits and priviledges by one and the same medium , Position 3. but by various mediums and ways according to the nature of the benefits in which they participate .

For instance , they have partnership and communion with Christ ( as hath been said ) in his righteousness , holiness and glory : but they receive these distinct blessings , by divers mediums of communion : we have communion with Christ in his righteousness by the way of Imputation : we partake of his holiness by the way of infusion : and of his glory in heaven by the beatifical Vision . Our Justification is a relative change , our sanctification a real change , our glorification a perfect change by redemption from all the remains both of sin and misery .

Thus hath the Lord appointed several blessings for believers in Christ , and several channels of conveying them from him to us : by imputed righteousness we are freed from the guilt of sin , by imparted holiness we are freed from the dominion of sin , and by our glorification with Christ we are freed from all the reliques and remains both of sin and misery let in by sin upon our natures .

Position 4.

That Jesus Christ imparts to all believers all the spiritual Position 4. blessings that he is filled with , and with-holds none from any that have Union with him : be these blessings never so great , or they that receive them never so weak , mean , and contemptible in outward respects . Gal. 3. 27. Ye are all the children of God by faith in Jesus Christ . The salvation that comes by Christ is stiled the common salvation , Jude 3. and heaven the inheritance of the Saints in light , Col. 1. 12. There is neither Greek nor Jew ( saith the Apostle ) Circumcision nor uncircumcision , Barbarian , Scythian , bond or free ; but Christ is all and in all , Col. 3. 11. he means , there is no priviledge in the one to commend them to God , and no want of any thing in the other to debarr them from God : let men have or want outward excellencies , as beauty , honour , riches , nobility , gifts of the mind , sweetness of nature , and all such like ornaments : what is that to God ? he looks not at these things , but respects them , and communicates his favour to them as they are in Christ : he is all , and in all . The gifts and blessings of the Spirit are given to men as they are in Christ , and without respect to any external differences made in this world among men : hence we find excellent treasures of grace in mean and contemptible persons in the world : poor in the world , rich in faith , and heirs of the Kingdome : and as all believers without difference receive from Christ , so they are not debarr'd from any blessing that is in Christ : all is yours , for ye are Christs , 1 Cor. 3. ult. with Christ God freely gives us all things , Rom. 8. 32.

Position 5.

The Communion believers have with Christ in spiritual benefits Position 5. is a very great mystery , far above the understanding of natural men . There are no footsteps of this thing in all the works of creation , therefore the Apostle calls it the unsearchable riches of Christ , Eph. 3. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the word ▪ signifies that which hath no footsteps to trace it by : yea , 't is so deep a mystery that the Angels themselves stoop down to look into it , 1 Pet. 1. 12. Eye hath not seen , nor ear heard , neither have entred into the heart of man the things which God hath prepared for them them that love him : but God hath revealed them unto us by his Spirit , 1 Cor. 2. 9 , 10.

Thirdly and Lastly , I shall in a few particulars open the dignity and excellency of this fruit of our Union with Christ , and shew you , that a greater glory and honour cannot be put upon man , than to be thus in fellowship with Jesus Christ , Joh. 17. 22. The glory which thou gavest me , I have given them ; that they may be one as we are one : and therefore more particularly let it be considered

First , With whom we are associated , even the Son of God : with him that is over all , God blessed for ever . Our association with Angels is an high advancement , for Angels and Saints are fellow servants in the fame family , Rev. 19. 10. and through Christ we are come to an innumerable company of Angels , Heb. 12. 22. but what is all this to our fellowship with Jesus Christ himself ; and that in another manner than Angels have ? for though Christ be to them an head of dominion , yet not an head of vital influence as he is to his mystical body the Church : this therefore is to them a great mystery , which they greatly affect to study , and pry into .

Secondly , What we are that are dignified with this title , the fellows or copartners with Jesus Christ : not only dust by nature , dust thou art , but sinful dust ; such wretched sinners as by nature , and the sentence of the Law ought to be associated with devils , and partakers with them of the wrath of the almighty God , to all eternity .

Thirdly , The benefits we are partakers of in and with the Lord Jesus Christ : and indeed they are wonderful and astonishing things , so far as they do already appear , but yet we see but little of them , comparatively to what we shall see , 1 Joh. 3. 1 , 2. Now are we the sons of God , and it doth not yet appear what we shall be , but we know that when he shall appear , we shall be like him , for we shall see him as he is . O what will that be ! to see him as he is , and to be transformed into his likeness .

Fourthly , The way and manner in which we are brought into this fellowship with Christ , which is yet more admirable . The Apostle gives us a strange account of it in 2 Cor. 8. 9. For you know the grace of our Lord Jesus Christ , that though he was rich , yet for your sakes he became poor , that ye through ●…is poverty might be rich : he empties himself of his glory , that we might be fill'd : he is made a curse , that we might enjoy the blessing : he submits to be crown'd with thorns , that we might be crowned with glory and honour : he puts himself into the number of worms , Psal. 22. 6. that we might be made equal to the Angels ; O the unconceivable grace of Christ !

Fifthly , The reciprocal nature of that communion which is betwixt Christ and believers : we do not only partake of what is his , but he partakes of what is ours ▪ he hath fellowship with us in all our wants , sorrows , miseries , and afflictions , and we have communion with him in his righteousness , grace , sonship , and glory : he takes part of our misery and we take part of his blessedness : our sufferings are his sufferings , Col. 1. 24. O what an honour is it to thee , poor wretch , whom a great many would not turn aside to ask how thou doest , to have a King , yea , the Prince of all the Kings of the earth to pity , relieve , sympathize , groan and bleed with thee , to sit by thee in all thy troubles , and give thee his Cordials , to say thy troubles are my troubles , and thy afflictions are my afflictions : whatever toucheth thee toucheth me also : O what name shall we give unto such grace as this is ?

Sixthly , and Lastly , Consider the perpetuity of this priviledge : your fellowship with Christ is interminable , and abides for ever . Christ and the Saints shall be glorified together , Rom. 8. 17. while he hath any glory , they shall partake with him . 'T is said indeed 1 Cor. 15. 24. that there shall be a time when Christ will deliver up the Kingdome to his father : but the meaning is not that ever he will cease to be an head to his Saints , or they from being his members : no , no , the relation never cease : Justification , Sanctification and Adoption are everlasting things , and we can never be devested of them .

Infer. 1.

Are the Saints Christs fellows , what honourable persons then are Infer. 1. they ! and how should they be esteemed and valued in the world ! If a King who is the fountain of honour , do but raise a man by his favour and dignifie him by bestowing some honourable Title upon him , what respect and observance is presently paid him by all persons ? but what are all the vain and empty Titles of honour to the glorious and substantial priviledges with which believers are dignified , and raised above all other men by Jesus Christ ? he is the son of God , and they are the sons of God also : he is the heir of all things , and they are joynt-heirs with Christ . He reigns in glory , and they shall reign with him : he sits upon the throne , and they shall sit with him in his throne . O that this vile world did but know the dignity of believers , they would never slight , hate , abuse , and persecute them as they do ! and O that believers did but understand their own happiness and priviledges by Christ , they would never droop and sink under every small trouble at t●…t rate they do .

Infer. 2.

How abundantly hath God provided for all the necessities and wants of believers ! Christ is a storehouse fill'd with blessings Infer. 2. and mercies , and it 's all for them : from him 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 that as the heathen said of moral vertue , I may much more say of Christ , That were he to be seen with mortal eyes , he would compel love and admiration from all men , for he is altogether lovely , Cant. 5. 16.

Infer. 7.

What delight and singular advantage must needs be in the communion of the Saints , who have communion with Jesus Christ in all Infer. 7. his graces and benefits !

That which we have seen and heard declare we unto you , that ye also may have fellowship with us , and truly our fellowship is with the Father , and with his Son Jesus Christ , 1 Joh. 1. 3. O 't is sweet to have fellowship with those that have fellowship with God in Jesus Christ . Christ hath communicated to the Saints varieties of graces in different measures and degrees : and as they all receive from Christ the fountain , so it 's sweet and most delightful to be improving themselves by spiritual communion one with another : yea , for that end one is furnisht with one grace more eminently than another , that the weak may be assisted by the strong : as a Modern Divine well observes : Athanasius was prudent and active , Basil of an heavenly Mr. Tors●…ell . sweet temper , Chrysostome laborious without affectation , Ambrose resolv'd and grave , Luther couragious , and Calvin acute and judicious : thus every one hath his proper gift from Christ , the fountain of gifts and graces , 1 Cor. 7. 7. One hath quickness of parts , another solidity of judgement , but not ready and presential ; one is zealous , but ungrounded , another well principled but timorous ; one is wary , and prudent ; another open , and plain ; one is trembling , and melting ; another chearful , and joyous ; one must impart his light , another his heat : the Eye , the knowing man , cannot say to the Hand , the active man , I have no need of thee . And O how sweet would it be if gifts , graces , and experiences were frequently , and humbly imparted : but idle notions , earthly-mindedness , self-interests , and want of more communion with Christ , have almost destroyed the comfort of Christian fellowship every where in the world .

Infer. 8.

In a word , those only have ground to claim interest in Infer. 8. Christ who do really participate of his graces , and in whom are found the effects and fruits of their Union and communion with him .

If you have interest in Christ , you have communion in his graces and benefits , and if you have such communion it will appear in your maintaining daily actual communion with God in duties , whereby will be produced ,

First , The increase of your Sanctification , by fresh participations from the Fountain : as Cloth which is often dipt into the Fat receives the deeper dye , and livelier tincture ; so will your souls by assiduous communion with God . It will also be discerned ,

Secondly , In your deeper humiliation and spiritual sense of your own vileness : the more any man partakes of God , and is acquainted with him , and assimilated to him ; the more base and vile in his own sight he still grows , Job 42. 5 , 6. Isa. 6. 5.

Thirdly , It will appear in your more vehement longings after the full enjoyment of God in heaven , 1 Pet. 1. 8. and Rom. 8. 23. you that have the first-fruits , will groan within your selves after the full harvest , and satisfying fruition : you will not be so taken with things below , as to be content with the best lot on earth for your everlasting portion . O if hese communicated drops be so sweet , what is there in Christ the fountain ?

And thus I have opened the method of grace in bringing home Christ and his benefits to Gods elect by Union in order to communion with him .

Thanks be to God for Jesus Christ .

The Ninth SERMON . Serm. 9. MATTH. 11. 28. Text. Containing the first general use of Exhortation , inviting all men to apply Jesus Christ . Come unto me all ye that labour , and are heavy laden ; and I will give you rest .

THe Impetration of our Redemption by Jesus Christ , being finished in the first part , and the way and means by which Christ is applied to sinners in the foregoing part of this Treatise , I am now orderly come to the general Use of the whole ; which in the first place shall be by way of Exhortation to invite and perswade all men to come unto Christ , who in all the former Sermons hath been represented in his garments of salvation , red in his apparel , prepared and offered to sinners as their all-sufficient and only remedy : and in the following Sermons will be represented in his perfumed garments coming out of his Ivory Palaces , Psal. 45. 8. to allure and draw all men unto him .

For a general head to this Use which will be large , I have chosen this Scripture , Come unto me all ye that labour and are heavy laden , and I will give you rest .

These words are the voice of our Lord Jesus Christ himself , in which there is a vital ravishing sound : 't is your mercy to have such a joyful sound in your ears this day : and in them I will consider their dependance , parts and scope .

As to their dependance it is manifest they have an immediate relation to the foregoing verse , wherein Christ opens his Commission and declares the fulness of his authority and saving power , and the impossibility of coming to God any other way : all things are delivered to me of my Eather , and no man knoweth the Son but the Father : neither knoweth any man the Father save the Son , and he to whomsoever the Son will reveal him , v. 27.

This 28 verse is brought in proleptically to obviate the discouragements of any poor convinced and humbled soul , who might thus object , Lord , I am fully satisfied of the fulness of thy saving power , but greatly doubt whether ever I shall have the benefit thereof . For I see so much sin and guilt in my self , so great vileness , andutter unworthiness , that I am over-weighed and even sink under the burden of it : my soul is discouraged because of sin . This objection is prevented in the words of my Text , Come unto me all ye that labour and are heavy laden , Q. d. let not the sense of your sin and misery drive you from your only remedy : be your sins never so many , and the sense and burthen of them never so heavy ; yet for all that , come unto me : you are the persons whom I invite and call . I came not to call the righteous but sinners to repentance .

In the words three things are especially remarkable .

1. The souls spiritual distress and burthen : weary and heavy laden . 2. It s invitation to Christ under that barthen , come unto me . 3. It s incouragement to that great duty , I will give you rest .

First , The souls spiritual distress and burthen , exprest in 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui laboratis , scil. ad defatigationem usque hac enim Emphasi differt Tò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod in genere significat laborare . Piscator in Loc. ( i. e. ) Qui sentitis ●…nus peccatorum & sub illo tant●… non succumbitis . Chrysostomus intelligit oneratos legalib●… oneribus , nos vero in genere intelligimus universos eos qui peccatorum pondere , naturaeque corruptae malitiâ quam sentiunt pressi , ad ejiciendam pravitatem & assequendam justitiam lucta t ur . Mu●… c●…lus in Loc. two very Emphatical words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye that labour and are heavy laden : the word which we translate labour signifies a labouring even to faintness and tiring , to the consumption and wast of the spirits : and the other word signifies such a pressure by a burden that is too heavy to be born that we do even sink down under it .

There is some difference among expositors about the quality of this burthen . Chrysost. & some others after him expound it of burden of the legal rites & Ceremonies , which was a heavy burden indeed such as neither they , nor their fathers could bear : under the task and burden of these legal observances they did sweat and toyl to obtain a righteousness to justifie them before God , & all in vain ; and this is a pious sense , but others expound it of the burthen of sin in general ; the corruption of nature , and evils of practice , which souls are convinced have brought them under the curse , and will bring them to hell , and therefore labour and strive all that in them lyes , by repentance and reformation to clear themselves from it , but all in vain ; whilest they strive in their own strength . Such are they that are here called to come to Christ , which is the second thing , namely

Secondly , The Invitation of burthened souls to Christ . Come unto me all ye that labour , and are heavy laden : come unto me , ( i. e. ) believe in me , lean and rest your burthened souls upon me . I am able to ease all your burthens , in me is that righteousness and peace which you seek in vain in all the legal rites and Ceremonies : or in your repentance , reformations and duties , but it will give you no ease , 't will be no benefit to you except you come unto me . Faith is often expressed under this notion , see Joh. 6. 37. and Joh. 7. 37. 2. and it is to be further noted that [ all ] burthened souls are invited to come . All ye that labour : whatever your sin or guilt hath been , whatever your fears or discouragements are , yet come ( i. e. ) believe in me .

Thirdly , Here is the encouragement Christ gives to this duty , And I will give you rest : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — I will refresh you , 3. Quid alibi quaeritis , quod non licet invenire ? ego is sum qui possum vos juvare solus . Musc. in Loc. I will give you rest from your labour , your Consciences shall be pacified , your heart at rest and quiet in that pardon , peace and favour of God which I will procure for you by my death . But here it must be heedfully noted , that this promise of rest in Christ is not made to men simply as they are sinners , nor yet as they are burthened , and heavy laden sinners : but as they come to Christ , ( i. e. ) as they are believers . For let a man break his heart with sin , let him weep out his eyes for sin , let him mourn as a dove , and shed as many tears for sin ( if it were possible ) as ever there fell drops of rain upon the ground , yet if he come not to Christ by faith , his repentance shall not save him , nor all his sorrows bring him to true rest .

Hence Note ,

Doct. 1. That some souls are heavy laden with the burthensome sense of sin . Doct. 1. Doct. 2. That all burthened souls are solemnly invited to come to Christ . Doct. 2. Doct. 3. That there is rest in Christ for all that come to him under the heavy burthen of sin . Doct. 3.

Doct. 1.

Some souls are heavy laden with the burthensome sense of sin .

I Do not say all are so , for fools make a mock of sin , Prov. Doct. 1. 14. 9. 't is so far from being burthensome to some , that it is a sport to them , Prov. 10. 23. but when a mans eyes are opened to see the evil that is in sin , and the eternal misery that follows it , ( sin and hell being linkt together with such strong chains as nothing but the blood of Christ can loose ) then no burthen is like that of sin : a wounded conscience who can bear ? Prov. 18. 14. For let us but consider the efficacy that the Law of God hath upon the consciences of men , when it comes in the spirituality and power of it to convince and humble the soul of a sinner . For then

First , The memory of sin long since committed is refresht and revived as if it had been but yesterday : there are fresh recognitions 1. What inward troubles for sin are . of sin long since acted , and forgotten , as if they had never been : what was done in our youth is fetcht back again , and by a new impression of fear and horror set home upon the trembling conscience . Job 13. 26. Thou writest bitter things against me , and makest me to possess the sins of my youth . Conscience can call back the days that are past , and draw up a new charge upon the score of old sins , Gen. 42. 21. all that ever we did is recorded and entred into the book of Conscience , and now is the time to open that book , when the Lord will convince and awaken sinners : we read in Job 14. 17. of sealing up iniquities in a bag , which is an allusion to the Clerk of the Assizes , that takes all the indictments that are made against persons at the Assizes , and seals them up in a bag , in order to a Tryal . This is the first office and work of conscience , upon which

The second , namely its Accusations , do depend : these accusations of Conscience are terrible things , who can stand 2. before them ? they are full , they are clear , and all of them referring to the approaching Judgement of the great and terrible God .

Conscience dives into all sins , secret as well as open , and Prima est haec ultio , quod se judice , nemo uocens absolvitur . into all the circumstances and aggravations of sin , as being committed against light , against mercy , against the strivings , warnings , and regretts of conscience . So that we may say of the efficacy of conscience as it is said Psal. 19. 6. of the influence of the Sun , nothing is hid from the heat or power thereof . Come ( saith the woman of Samaria ) see a man that hath told me all that ever I did , Joh. 4. 29 , Christ convinced her but of one sin by that discourse , but conscience by that one fetcht in and charged all the rest upon her . And as the accusations of conscience are full , so they are clear , and undeniable : a man becomes self-convinced , and there remains no shift , excuse , or plea to defend himself : a thousand witnesses cannot prove any point more clearly than one testimony of conscience doth , Matth. 22. 12. the man was speechless , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & ille capistratus erat . a mute ; muzzled ( as the word signifies ) by the clear testimony of his own conscience : these accusations are the second work or office of conscience , and they make way for the third , namely ,

Thirdly , The sentence and condemnation of Conscience : and truly this is an insupportable burthen : the condemnation 3. of conscience is nothing else but its application of the condemning sentence of the Law to a mans person : the Law curseth every one that transgresseth it , Gal. 3. 10. conscience applys this curse to the guilty sinner . So that it sentences the sinner in Gods name and authority , from which there is no appeal : the voice of conscience is the voice of God , and what it pronounces in Gods name and authority , he will confirm and ratifie , 1 Joh. 3. 20. if our hearts ( i. e. ) our consciences , condemn us , God is greater than our hearts , and knoweth all things : this is that torment which no man can endure . See the effects of it in Cain , in Judas , and in Spira , 't is a real foretast of hell torments : this is that worm that never dyes , Mark 9. 44. For look as a worm in the body is bred of the corruption that is there , so the accusations and condemnations of conscience are bred in the soul by the corruption and guilt that is there : as the worm in the body preys and bites upon the tender sensible inward parts , so doth conscience touch the very quick . This is its third effect or work to sentence and condemn , and this also makes way for a fourth , namely ,

Fourthly , To upbraid and reproach the sinner under his misery : 4. and this makes a man a very terrour to himself : to be pittied in misery is some relief , but to be upbraided and reproached doubles our affliction : you know it was one of the aggravations of Christs sufferings , to be reproached by the tongue of his enemies , whilest he hanged in torments upon the cursed tree : but all the scoffs and reproaches , the bitter jeers and Sarcas●…s in the world are nothing to these of a mans own conscience : this will cut to the very bone .

O when a mans conscience shall say to him in a day of trouble , as Reuben to his afflicted brethren , Gen. 42. 22. Spake I not unto you saying , do not sin against the child : and ye would not hear , therefore behold also his blood is required . So conscience , Did I not warn you , threaten you , perswade you in time against these evils ? but you would not hearken to me , therefore behold now you must suffer to all eternity for it : the wrath of God is kindled against thy soul for it : this is the fruit of thy own wilful madness and obstinacy . Now thou shalt know the price of sinning against God , against light , and conscience . O this is terrible ! every bite of conscience makes a poor soul to startle , and in a terrible fright to cry , Oh the worm ! Oh the bitter foretast of Hell ! a wounded spirit who can bear ?

This is a fourth wound of conscience , and it makes way for a fifth , for here it is as in the pouring out of the vials , and the sounding of those woe-trumpets in the Revelation , one woe is past , and another cometh . After all these deadly blows of conscience upon the very heart of a sinner , comes another as dreadful as any that is yet named , and that is ,

Fifthly , The fearful expectations of wrath to come which 5. it begets in the soul of a guilty sinner : of this you read Heb. 10. 27. a fearful looking for of Judgement , and fiery indignation : and this makes the stoutest sinner quail and faint under the burthen of sin . For the tongue of man cannot declare what it is to lye down and rise with those fearful expectations : the case of such sinners is somewhat like that which is described in Deut. 28. 65 , 66 , 67. The Lord shall give thee there a trembling heart , and failing of eyes , and sorrow of mind , and thy life shall hang in doubt before thee , and thou shalt fear day and night , and shalt have no assurance of thy life : in the morning thou shalt say Would God it were evening , and at even thou shalt say Would God it were morning , for the fear of thine heart , wherewith thou shalt fear , &c. Only in this it differs , in this Scripture you have the terrours of those described , whose temporal life hangs in doubtful suspense , but in the persons I am speaking of it is a trembling under the apprehensions and expectations of the vengeance of eternal fire .

Believe it Friends , words cannot express what those poor creatures feel , that lye down and rise under these fears and frights of conscience . Lord what will become of me ! I am free among the dead , yea , among the damned . I hang by the frail thred of a momentany life , which will and must break shortly , and may break the next moment , over the everlasting burnings : no pleasant bread is eaten in these days , but what is like the bread of condemned men .

And thus you see what the burden of sin is , when God makes it to bear upon the consciences of men , no burden of affliction is like it : losses of dearest relations : sorrows for an only son are not so pungent , and penetrating as these , For

First , No creature enjoyment is pleasant under these inward troubles : in other troubles they may signifie something to a mans relief , but here they are nothing , the wound is too deep to be healed by any thing but the blood of Jesus Christ : Conscience requires as much to satisfie it , as God requires to satisfie him . When God is at peace with thee ( saith Conscience ) then will I be at peace with thee too ; but till then , expect no rest nor peace from me : all the pleasures and diversions in the world shall never stop my mouth : go where thou wilt , I will follow thee like thy shadow : be thy portion in the world as sweet as it will , I will drop in Gall and Wormwood into thy cup , that thou shalt tast no sweetness in any thing , till thou hast got thy pardon .

These inward troubles for sin , alienate the mind from all former pleasures and delights , there 's no more taste or savour in them , than in the white of an Egg. Musick is out of tune , all instruments jarr and groan . Ornaments have no beauty , what heart hath a poor creature to deck that body , in which dwells such a miserable soul ! to feed and pamper that carcass that hath been the souls inducement to , and instrument in sin , and must be its companion in everlasting misery .

Secondly , These inward troubles for sin , put a dread into death beyond whatever the soul saw in it before . Now it looks like the King of terrours indeed : you read in Heb. 2. 15. of some that through fear of death are all their life long subject to bondage . O what a lively comment is a soul in this case able to make upon such a Text ? they would not scare at the pale horse , nor at him that sits on him though his name be called death , if it were not for what follows him , Rev. 6. 8. but when they consider that hell follows , they tremble at the very name , or thoughts of death .

Thirdly , Such is the nature of these inward troubles of spirit that they swallow up the sense of all other outward troubles : alas these are all lost in the deeps of soul sorrows as the little rivulets are in the vast Sea : he that is wounded at the heart , will not cry Oh at the bite of a Flea : and surely no greater is the proportion betwixt outward and inward sorrows : a small matter formerly would discompose a man , and put him into a fret , now ten thousand outward troubles are lighter than a feather . For , saith he , why doth the living man complain ? am I yet on this side eternal burnings ? O let me not complain then , whatever my condition be : have I losses in the world , or pains upon my body ? alas these are not to be named with the loss of God , and the feeling of his wrath and indignation for evermore . Thus you see what troubles inward troubles for sin be .

Secondly , If you ask in the second place , how it comes 2. How souls are supported under such troubles . to pass that any soul is supported under such strong troubles of Spirit that all that feel them do not sink under them ; that all that go down into these deep waters of sorrow , are not drowned in them : The Answer is ,

First , Though this be a very sad time with the soul ( much like that of Adam , betwixt the breach of the first Covenant , and the first promise of Christ made to him ) yet the souls that are thus heavy laden do not sink , because God hath a most tender care over them , and regard to them : underneath them are the everlasting arms , and thence it is they sink not : were they left to grapple with these troubles in their own strength , they could never stand : but God takes care of these mourners that their Spirits do not fail before him , and the souls that he hath made , I mean those of his Elect whom he is this way preparing for , and bringing unto Christ .

Secondly , The Lord is pleased to nourish still some hope in the soul under the greatest fears and troubles of Spirit : though it have no comfort or joy , yet it hath some hope in the bottom and that keeps up the heart : the afflicted soul doth in this case as the afflicted Church , Lam. 3. 29. he putteth his mouth in the dust if yet there may be hope : he saith , its good for a man to hope , and quietly to wait for the salvation of God : there are usually some glimmerings or dawnings of mercy through Christ in the midnight darkness of inward troubles : non dantur purae tenebrae , in hell indeed there is no hope to enlighten the darkness , but it is not so upon earth .

Thirdly , The experiences of others who have been in the same deeps of trouble are also of great use to keep up the soul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est primum picturae lineamentum : sumitur hic pro exemplo , ut viderent quid sibi sp●…randum sit 〈◊〉 domino : gratiam esse uberiorem ac potentiorem peccato●… quis qui credit diffidereti sibi paratam esse veniam . Poli Synops. in Loc. above water . The experience of another is of great use to prop up a desponding mind , whilest as yet it hath none of its own : and indeed for the support of souls in such cases they were recorded 1 Tim. 1. 16. 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 on him to life everlasting : for an encouraging pattern , an eminent precedent to all poor sinners that were to come after him : that none might absolutely despair of finding mercy through Christ . You know if a man be taken sick , and none can tell what the disease is , none can say that ever they heard of such a disease before , it 's exceeding frightful ; but if one and another , it may be twenty , come to the sick mans bedside and tell him , Sir , be not afraid , I have been in the very same case that you now are , and so have many more , and all did well at last , why this is half a cure to the sick man . So it is here a great support to hear the experiences of other Saints .

Fourthly , As the experiences of others support the soul under these burdens , so the riches of free grace through Jesus Christ uphold it : 't is rich and abundant , Psal. 130. ult. plenteous redemption , and 't is free and to the worst of sinners , Isa. 1. 18. and under these troubles it finds it self in the way and proper method of mercy , for so my Text ( a Text that hath upheld many thousand drooping hearts ) states it : all this gives hope , and encouragement under trouble .

Fifthly , Lastly , Though the state of the soul be sad and sinking , yet Jesus Christ usually makes haste in the extremity of the trouble to relieve it , by sweet and seasonable discoveries of his grace : cum duplicantur lateres , venit Moses : in the Mount of the Lord it shall be seen . It is with Christ as it was with Joseph whose bowels yearned towards his brethren , and he was in pain till he had told them I am Joseph your brother . This is sweetly exhibited to us in that excellent parable of the Prodigal , Luke 15. when his Father saw him , being yet a great way off , he ran and fell upon his neck and kissed him : mercy runs nimbly to help when souls are ready to fail under the pressure of sin . And thus you see both how they are burthened , and how upheld under the burthen .

Thirdly , If it be enquired in the last place , why God makes the burden of sin press so heavy upon the hearts of poor 3. Why doth God make the burden of sin lie so heavy upon the souls of some sinners . sinners , 't is answered ,

First , He doth it to divorce their hearts from sin , by giving them an experimental taste of the bitterness and evil that is in sin : mens hearts are naturally glewed with delight to their sinful courses : all the perswasions and arguments in the world are too weak to separate them and their beloved lusts . The morsels of sin go down smoothly and sweetly : they roll them with much delectation under their tongues ; and it is but need that such bitter potions as these should be administred to make their stomachs rise against sin , as that word used by the Apostle in 2 Cor. 7. 11. signifies , in that ye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 indignatio , stomochatio . Leigh's Critica , in verb. sorrowed after a godly sort , what indignation it wrought : it notes the rising of the stomach with rage , a being angry even unto sickness , and this is the way , the best and most effectual way to separate the soul of a sinner from his Lusts : for in these troubles conscience saith , as it is in Jer. 4. 18. Thy way and thy doings have procured these things unto thee ; this is thy wickedness , because it is great , because it reacheth unto thy heart .

Secondly , The Lord doth this , to make Jesus Christ most welcome and desirable to the soul. Christ is not sweet , till sin be made bitter to us . Matth. 9. 12. They that be whole need not a Physician , but they that be sick . If once God wound the heart of a sinner with the stinging sense of sin , then nothing in the world is so precious , so necessary , so vehemently desired , and panted for , as Jesus Christ . O that I had Christ , if I did go in raggs , if I did feed upon no other food all my dayes , but the bread and water of affliction ! This is the language of a soul filled with the sense of the evil of sin .

Thirdly , The Lord doth this to advance the riches of his free grace in the eyes of sinners . Grace never appears Grace , till sin appear to be sin . The deeper our sense of the evil of sin is , the deeper our apprehensions of the free grace of God in Christ will be . The louder our groans have been under the burden of sin , the louder will our acclamations and praises be for our salvation from it by Jesus Christ . To me ( saith Paul ) the chiefest of sinners was this grace given , 1 Tim. 1. 15. Never doth the grace of a Prince melt the heart of a Traytor , as when Tryal , Sentence , and all preparations for his execution have past , before his unexpected pardon comes .

Fourthly , The Lord doth this to prevent relapses into sin : In that ye sorrowed after a godly sort , what carefulness it wrought ! 2 Cor. 2. 7. The burnt Child dreads the fire ; the Bird that is delivered out of the Tallons of the Hawk , trembles afterward at the noise of his Bells . After such a deliverance as this , should we again break thy Commandments ? Ezra 9. 13 , 14. Ask a poor penitent soul , that hath been in the deeps of sorrow for sin , Will you return to your former course of sin again ? and it sounds in his ears , as if you should ask him , Will you run into the fire , will you go to the Rack again ? No●…o tanti emere poenitentiam . O no : it hath cost him dear already .

Fifthly , Lastly , This the Lord doth , to make them both skilful and compassionate in relieving others that are under like inward troubles . None can speak so judiciously , so pertinently , so feelingly to anothers case , as he that hath been in the Haud ignara mali , miseris ●…currere disco . Dido . same case himself : this furnishes them with the tongue of the learned , to speak a word in season to the weary soul : By this means they are able to comfort others with the same comforts wherewith they themselves have been comforted of God , 2 Cor. 1. 4.

Thus you have had a brief account , what the burden of sin is , how souls are supported under that burden , and why the Lord causes sin to lye so heavy upon the souls of some sinners . The improvement of all will be in a double Use : viz.

of Information , and Direction .

First Use for Insormation .

Inference 1. Use.

Is there such a load and burden in sin ? What then was the Inference 1. burden that our Lord Jesus Christ felt and bare for us , upon whom the dead weight of all the sins of all Gods elect lay ! Isa. 53. 6. He hath made the iniquities of us all to meet on him . Our burden is heavy , but nothing to Christ . O there 's a vast difference betwixt that which Christ bare , and that which we bear . We feel but the single weight of our own sins . Christ felt the whole weight of all our sins . You do not feel the whole weight that is in any one sin : alas , it would sink you , if God should let it bear in all its aggravations and effects upon you , Psal. 130. 2 , 3. If thou Lord shouldst mark iniquity , O Lord who shall stand ! You would quail and sink presently : you can no more stand under it , than under the weight of a mighty Mountain . But Christ bare all the burden upon himself : his understanding was deep and large : he knew the extent of its evil , which we do not : we have many reliefs and helps under our burden , he had none : we have friends to counsel , comfort and pity us ; all his friends and familiars forsook him and fled in the day of his trouble : we have comforts from heaven , he had frowns from heaven : My God , my God ( saith he in that doleful day ) why hast thou forsaken me ? there 's no compare betwixt our load and Christ's .

Inference 2.

If there be such a burden in sin , Then certainly sinners will pay Inscrence 2. dear for all the pleasure they find in sin in the dayes of their vanity . What one saith of crafty counl●…s , we may say of Consilia callida prima specie laeta ; tractatu dura ; aventu tristia . Livy . all sins ; though they seem pleasant in their first appearance , they will be found sad in the event : they are honey in the mouth , but the gall of Asps in the belly : they tickle the fancy , but rend the conscience . O sinner , thy mirth will certainly be turned into mourning , as sure as thou livest , that vain and frothy breast of thine shall be wounded : thou shalt feel the s●…ing and pain , as well as relish the sweet and pleasure of sin . O that thou wouldst but give thy self the leisure seriously to ponder those Scriptures in the Margent : Prov. 20. 7. Prov. 23. 31 , 32. Job 20. 12 , 13 , 14. James 1. 15. Rom. 6. 21. me thinks they should have the same effect that the hand-writing upon the plaister of the wall had upon that Jovial King in the height of a frolick , Dan. 5. 5. Reason thus with thine own heart , and thou wilt find the conclusion unavoidable : Either I shall repent for sin , or I shall not : if I shall not , then must I howl under the wrath of God for sin in the lowest Hell for evermore . If I shall , then by what I have now read of the throbs and wounds of conscience , I see what this heart of mine , this vain heart of mine must feel in this world . O how much wiser was the choice that Moses made , Heb. 11. 25. the worst of sufferings , rather than the best of sin , the pleasures of sin which are but for a season !

Inference 3.

Is there such a burden in sin , Then the most tender compassion Inference 3. is due debt to souls afflicted and heavy laden with sin . Their condition cryes for pity , whatever their tongues do : they seem to call upon you , as Job upon his friends , Have pity , have pity upon me , O ye my friends , for the hand of God hath touched me , Job 19. 21. and O let all that have felt the wounds and anguish of an afflicted conscience themselves , learn from their own experience tenderly to pity and help others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , luxata membra in suum locum restituere . 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 continu●… , 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 the world can do .

Second Counsel .

Beware of a false peace , which is more dangerous than your trouble for sin can be . Many men are afraid of their troubles , 2. Counsel . but I think they have more cause to fear their peace a great deal . There is a twofold peace that ruines most men . Peace in sin , and peace with sin . O how glad are some persons when their troubles are gone , but I dare not rejoyce with them : It 's like him that rejoyces his Ague is gone , though it hath left him in a deep Consumption . You are got rid of your troubles , but God knows how you have left them : your wounds are skinn'd over , better they were kept open . There 's no wise woman would desire to have her pains and throes cease till the Child be born . And surely they have much to answer , that help on these delusions , healing the hurt of souls slightly , by crying peace , peace , when there is no peace . The false peace you beget in them , will be a real trouble to your selves in the issue , Jer. 6. 14.

Third Counsel .

Let all that are under inward troubles for sin , take heed of 3. Counsel . drawing desperate conclusions against themselves and the final state of their own souls . Though your case be sad , 't is not desperate : though the night be troublesome and tedious , keep on in the way to Christ , and light will spring up . To mourn for sin is your duty ; to conclude there is no hope for you in Christ , is your sin . You have wronged God enough already , do'nt add a farther and greater abuse to all the rest , by an absolute despair of mercy . 'T was your sin formerly to presume beyond any promise , 't is your sin now to despair against many commands . I would say as the Apostle in another case , I would not have you mourn as men that have no hope : your condition is sad as it is , but yet it 's much better than once it was : you were once full of sin , and void of sense ; now you have the sense of sin which is no small mercy : you were once quite out of the way and method of mercy , now you are in that very path wherein mercy meets the elect of God . Keep hope therefore at the bottom of all your troubles .

Fourth Counsel .

Observe whether your troubles for sin produce such fruits and effects in your souls , as theirs do which end at last in Christ and 4. Counsel . everlasting peace .

First , One that is truly burdened with sin , will not allow himself to live in the secret practice of sin : either your trouble will put an end to your course of sinning , or your sinning will put an end to your troubles . Consult 2 Cor. 7. 11.

Secondly , True sorrow for sin will give you very low and vile thoughts of your selves : as you were covered with pride before , so you will be covered with shame after God hath convinced and humbled you , Rom. 6. 21.

Thirdly , A soul really burdened with sin , will never stand in his own justification before God , nor extenuate and mince it in his confessions to him , Psal. 51. 3 , 4.

Fourthly , The burdens of sin will make a man set light by all other burdens of affliction , Lam. 3. 22. Mic. 7. 9. The more you feel sin , the less you feel affliction .

Fifthly , A soul truly burdened for sin , will take no hearty joy or comfort in any outward enjoyment of this world , till Christ come and speak peace to the soul , Lam. 3. 28. Just so the soul sits alone and keepeth silence ; merry company is a burden , and musick is but howling to him .

Fifth Counsel .

Beware of those things that make your troubles longer than they 5. Counsel . ought to be . There be several errors and mistakes that hold poor souls much longer in their fears and terrors than else they might be : And such are ,

First , Ignorance of the nature of saving faith , and the necessity of it : till you come to believe , you cannot have peace , and while you mistake the nature , or apprehend not the necessity of faith , you are not like to fall into that path of peace .

Secondly , Labouring to heal the wounds that the Law hath made upon your consciences by a more strict obedience to it for the future , in the neglect of Christ and his righteousness .

Thirdly , Inobservance of what God hath already done for you , in these preparatory works of the Law in order to your salvation by Jesus Christ . O if you would but compare what you now are , with what you lately were , it would give some relief : but the last and principal thing is this :

Sixth Counsel .

Hasten to Christ in the way of faith , and you shall find rest ; and till then all the world cannot give you true rest . The sooner 6. Counsel . you transact with Christ in the way of faith , the sooner you shall be at peace , and enter into his rest : for those that believe , do now enter into rest . You may tugg and strive , look this way and that , but all in vain ; Christ and peace come together . No sooner do you come to him , and roll your burden on him , receive him as he offers himself , but the soul feels it self eased on a suddain , being justified by faith we have peace with God , Rom. 5. 1. And thus in finishing the first , we are brought home to the second Observation .

Doct. 2. Doct. 2.

That Sin-burdened souls are solemnly invited to come to Christ .

THIS Point sounds sweetly in the ear of a distressed sinner , it is the most joyful voice that ever the soul heard ; the voice of blessing from Mount Gerezim , the ravishing voice from Mount Sion , Ye are come to Jesus the Mediator . In opening of it I will shew ,

1. What it is to come to Christ . 2. How Christ invites men to come to him . 3. Why his invitation is directed to burdened souls .

First , We will enquire what it is to come to Christ , and 1. how many things are involved in it .

In general , To come to Christ , is a phrase aequipollent , or of the same amount with believing in Christ . It is an expression that carries the nature and necessity of faith in it , and is reciprocated with believing , John 6. 35. He that cometh to me shall never hunger , and he that believeth in me shall never thirst . Coming to Christ , is believing in Christ ; and believing in Christ , is coming to Christ : they are Synonyma's , and import the self same thing : only in this notion of faith there are many rich and excellent things hinted to us , which no other word can so aptly convey to our minds : as ,

First , It hints this to us , That the souls of convinced and burdened sinners , do not only discern the reality of Christ , or that he is ; but also the necessity of applying Christ , and that their eternal life is in their union with him : for this is most certain , that the object of faith must be determinate and fixed ; the soul must believe that Christ is , or else there can be no emotions of the soul after him : all coming presupposes a fixed term to which we come , Heb. 11. 6. He that cometh to God , must believe that God is . Take away this , and all motion after Christ presently stops . No wonder then that souls in their first motions to Christ find themselves clogg'd with so many atheistical temptations , shaking their assent to the truth of the Gospel at the very root and foundation of it : but they that come to Christ do see that he is , and that their life and happiness lyes in their union with him ; else they would never come to him upon such terms as they do .

Secondly , Coming to Christ , implyes the souls despair of salvation any other way : the way of faith is a supernatural way , and souls will not attempt it , until they have tryed all natural wayes to help and save themselves , and find it all in vain : therefore the Text describes these Comers to Christ as weary persons , that have been tugging and striving all other wayes for rest , but can find none ; and so are forced to relinquish all their fond expectations of salvation in any other way , and come to Christ as their last and only remedy .

Thirdly , Coming to Christ , notes a supernatural and almighty power acting the soul quite above its own natural abilities in this motion , John 6. 44. No man can come to me except my father which hath sent me draw him . It is as possible for the ponderous mountains to start from their Bases and Centres , mount themselves aloft into the air , and there flye like wandring Atoms hither and thither ; as it is for any man of himself , ( i. e. ) by a pure natural power of his own , to come to Christ : it was not a stranger thing for Peter to come to Christ walking upon the Waves of the Sea , than for his or any mans soul to come to Christ in the way of faith .

Fourthly , Coming to Christ , notes the voluntariness of the soul in its motion to Christ . 'T is true , there 's no coming without the Fathers drawing ; but that drawing hath nothing of co-action in it ; it doth not destroy , but powerfully , and with an overcoming sweetness perswade the will . 'T is not forced or driven , but it comes : being made willing in the day of Gods power , Psal. 110. 3. Ask a poor distressed sinner in that season , Are you willing to come to Christ ? O rather than live . Life is not so necessary as Christ is . O with all my heart , ten thousand worlds for Jesus Christ if he could be purchased , were nothing answerable to his value in mine eyes . The souls motion to Christ is free and voluntary , 't is coming .

Fifthly , It implyes this in it , That no duties or Ordinances ( which are but the wayes or means by which we come to Christ ) are or ought to be Central and terminative to the soul : ( i. e. ) the soul of a believer is not to sit down and rest in them ; but to come by them , or through them to Jesus Christ , and take up his rest in him only . No duties , no reformations , no Ordinances of God how excellent soever these things are in themselves , and how necessary soever they are in their proper place and use , can give rest to the weary and heavy laden soul : it cannot centre in any of them ; and you may see it cannot , because it still gravitates , and inclines to another thing , even Christ ; and cannot terminate its motion till it be come to him . Christ is the term to which a believer moves ; and therefore cannot sit down by the way as well satisfied , as if he were at his journeys end . Ordinances and duties have the nature and use of means to bring us to Christ , but not to be to any man instead of Christ .

Sixthly , Coming to Christ , implies an hope or expectation Venite ad me , ( i. e. ) affectibus fidei , & spei religiosae , & desiderii . Burgensis in loc. from Christ in the coming soul. If it have no hope , why doth it move forward ? as good sit still , and resolve to perish where it is , as come to Christ , if there be no ground to expect salvation by him . Hope is the spring of motion and industry : if you cut off hope , you hamstring faith : it cannot move to Christ , except it be satisfied at least of the possibility of mercy and salvation by him . Hence it is , that when comers to Christ are strugling with the doubts and fears of the issue , the Lord is pleased to enliven their faint hopes , by setting on such Scriptures as that John 6. 37. He that cometh to me , I will in no wise cast out : and Heb. 7. 25. He is able to save to the uttermost all that come unto God by him . This puts life into hope , and hope puts life into industry and motion .

Seventhly , Coming to Christ for rest , implies that believers have , and lawfully may have an eye to their own happiness in closing with the Lord Jesus Christ . The poor soul comes for rest : it comes for salvation : its eye and aim is upon it : and this aim of the soul at its own good is legitimated and allowed by that expression of Christ , John 5. 40. Ye will not come unto me that ye may have life . If Christ blame them for not coming to him that they might have life , sure he would not blame them , had they come to him for life .

Eighthly , But Lastly , and which is the principal thing carried in this expression , Coming to Christ , notes the all-sufficiency of Christ to answer all the needs and wants of distressed souls , and their betaking themselves accordingly to him only for relief , being content to come to Christ for whatever they need , and live upon that fulness that is in him . If there were not an all-sufficiency in Christ , no soul would come to him : for this is the very ground upon which men come , Heb. 7. 25. he is able to save to the uttermost , all that come to God by him : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the uttermost : in the greatest plunges , difficulties and dangers : he hath a fulness of saving power in him ; and this encourages souls to come unto him . One beggar uses not to wait at the door of another , but all at the doors of them they conceive able to relieve them . And as this notes the fulness of Christ as a Saviour , so it must needs note the emptiness and humility of the soul as a comer to him . This is call'd submission in Rom. 10. 3. Proud nature must be deeply distressed , humbled and moulded into another temper , before it will be perswaded to live upon those terms , to come to Christ for every thing it wants , to live upon Christ's fulness in the way of grace and favour , and have no stock of its own to live upon . O this is hard , but it 's the way of faith .

Secondly , In the next place let us see how Christ invites 2. men to come unto him , and you shall find the means employ'd in this work , are either internal and principal , namely the Spirit of God , who is Christ's Vice-gerent , and comes to us in his name and room 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 need not a Physician , but those that are sick . Bid a man that thinks himself sound and whole , go to the Physician , and he will but laugh at the motion . If you offer him the richest composition , he will refuse it , slight it , and it may be spill it upon the ground : ay , but if the same man did once feel an acute disease , and were made to sweat and groan under strong pains , if ever he come to know what sick dayes and restless nights are , and to apprehend his life to be in eminent hazard ; then messengers are sent one after another in post-haste to the Physician ; then he begs him with tears to do what in him lyes for his relief ; he thankfully takes the bitterest potions , and praises the care and skill of his Physician with tears of joy ; and so the Patients safety and the Physicians honour are both secured . So is it in this method of grace . The Uses follow .

Inference 1. Use.

If sin-burthened souls are solemnly invited to come to Inference 1. Christ , Then it follows , that whatever guilt lye upon the Conscience of a poor humbled sinner , 't is no presumption , but his duty to come to Christ notwithstanding his own apprehended vileness and great unworthiness .

Let it be carefully observed how happily that universal particle all is inserted in Christs invitation for the encouragement of sinners . Come unto me [ All ] ye that labour : q. d. let no broken-hearted sinner exclude himself , whenas he is not by me excluded from mercy : my grace is my own , I may bestow it where I will , and upon whom I will . 'T is not I , but Satan that impales and incloses my mercy from humbled souls that are made willing to come unto me : he calls that your presumption , which my invitation makes your Duty .

But I doubt my case is excepted by Christ himself in Matth. Object. 1. 12. 31. where blasphemy against the Holy Ghost is exempted from pardon : and I have had many horrid blasphemous thoughts injected into my soul.

Art thou a burdened and heavy laden soul ? If so , thy case is not in that , or any other Scripture exempted from mercy : Sol. for the unpardonable sin is alwayes found in an impenitent heart : as that sin finds no pardon with God , so neither is it followed with contrition and sorrow in the soul that commits it .

But if I am not guilty of that sin , I am certainly guilty of many Object. 2. great and heinous abominations of another kind , too great for me to expect mercy for , and therefore I dare not go to Christ .

The greater your sins have been , the more need you have to go to Jesus Christ . Let not a Motive to Christ , be made Sol. an Obstacle in your way to him . Great sinners are expresly called Isa. 1. 18. great sinners have come to Christ and found mercy , 1 Cor. 6. 7. And to conclude , it 's an high reproach and dishonour to the blood of Christ , and mercy of God which flowes so freely through him , to object the greatness of sin to either of them . Certainly you have not sinned beyond the extent of mercy , or beyond the efficacy of the blood of of Christ : but pardon and peace may be had , if you will thus come to Christ for it .

Oh but it 's now too late ; I have had many thousand calls by the Gospel , and refused them ; many purposes in my heart 3. Obj. to go to Christ , and quenched them : my time therefore is past , and now 't is to no purpose .

If the time of grace be past , and God intends no mercy for thee , how comes it to pass thy soul is now filled with trouble Sol. and distress for sin ? Is this the frame of a mans heart that is past hope ? Do such signs as these appear in men that are hopeless ? Beside , the time of grace is a secret hid in the breast of God ; but coming to Christ is a duty plainly revealed in the Text : and why will you object a thing that is secret and uncertain , against a duty that is so plain and evident ? Nor do you your selves believe what you object : for at the same time that you say your seasons are over , it is too late ; you are notwithstanding found repenting , mourning , praying and striving to come to Christ . Certainly if you knew it were too late , you would not be found labouring in the use of means . Go on therefore , and the Lord be with you . 'T is not presumption but obedience , to come when Christ calls ; as here he doth , Come unto me all ye that labour and are heavy laden :

Inference 2.

Hence it follows , That none have cause to be troubled , when God makes the souls of their friends or relations sick with the Inference 2. sense of sin . It was the saying ( as I remember ) of Hierom to Sabinian , Nothing ( said he ) makes my heart sadder , than that nothing can make thy heart sad . 'T is matter of joy to all that rightly understand the matter , when God smites the heart of any man with the painful sense of sin ; of such sickness it may be said , This sickness is not unto death , but for the glory of God . Yet how do many carnal relations lament and bewail this as a misery , as an undoing to their friends and acquaintance ; as if then they must be reckon'd lost , and never till then that Christ is finding and saving them . O if your hearts were spiritual and wise , their groans for sin , would be as musick in your ears . When they go alone to bewail their sin , you would go alone also to bless God for such a mercy ; that ever you should live to such a happy day : you would say , now is my friend in the blessed pangs of the new birth : now is he in the very way of mercy : never in so hopeful a condition as now . I had rather he should groan now at the feet of Christ , than groan hereafter under the wrath of God for ever . O Parents , beware as you love the souls of your Children , that you don't damp and discourage them , tempt or threaten them , divert or hinder them in such cases as this ; lest you bring the blood of their souls upon your own heads .

Inference 3.

It also follows from hence , That those to whom sin was never Inference 3. any burthen , are not yet come to Christ , nor have they any interest in him . We may as well suppose a Child to be born without any pangs or throes , as a soul to be born again , and united to Christ without any sense or sorrow for sin . I know many have great frights of conscience , that never were made duly sensible of the evil of sin : many are afraid of burning , that never were afraid of sinning . Slight and transient troubles some have had , but it 's vanisht like an early cloud , lickt up like a morning dew . Few men are without checks and throbs of conscience at one time or other , but instead of going to the Closet , they run to the Ale house or Tavern for a cure : If their sorrow for sin 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 , l●…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 tempor●… 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 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 a member now of his own mystical body to purifie and cleanse it , that at last he may present it perfect to the Father without spot or wrinkle , or any such thing , Eph. 5. 26. The reigning power of it is gone immediately upon believing , and the very existence and being of it shall at last be destroyed . O what rest must this give under those troubles for sin ?

Thirdly , It was an intolerable burthen to the soul to be under the continual fears , aiarms and frights of death and 3. damnation . It s life hath been a life of bondage upon this account , ever since the Lord opened his eyes to see his condition . Poor souls lye down with tremblings for fear what a night may bring forth . 'T is a sad life indeed to live in continual bondage to such fears . But faith sweetly relieves the trembling Conscience , by removing the guilt which breeds it ; fears . The sting of death is sin ; when guilt is removed , fears vanish . Smite Lord , smite , said Luther , for my sins are forgiven . Now if sickness come , 't is another thing than it was Feri Domine , feri , nam à peccatis meis absolutus sum , Luth. wont to be , Isai. 33. 21. The Inhabitant shall not say I am sick , the people that dwell therein shall be forgiven their iniquities : a man scarce feels his sickness in comparison to what he did , whilst he was without Christ , and hope of pardon .

Fourthly , A convinced sinner out of Christ sees every thing 4. against him : nothing yields any comfort , yea every thing increases and aggravates his burthen , whether he look to things past , present , or to come . If he reflect upon things past , his soul is filled with anguish to remember the sins committed , and the seasons neglected ; and the precious mercies that have been abused : if he look upon things present , the case is doleful and miserable : nothing but trouble and danger ; Christless , and comfortless : and if he look forward to things to come , that gives him a deeper cut to the heart than any thing else ; for though it be sad and miserable for the present , yet he fears it will be much worse hereafter ; all these are but the beginning of sorrows : and thus the poor awakened sinner becomes a Magor missabib ; fear round about .

But upon his coming to Christ all things are marvellously altered : a quite contrary face of things appears to him : every thing gives him hope and comfort which way soever he looks : so speaks the Apostle , 1 Cor. 3. 22 , 23. All things are yours ( saith he ) whether life , or death ; or things present , or things to come , all is yours , and ye are Christs , and Christ is Gods : they are ours ( i. e. ) for our advantage , benefit and comfort ; more particularly upon our coming to Christ ▪

First , Things past are ours , they conduce to our advantage and comfort . Now the soul can begin to read the gracious end and design of God , in all its preservations and deliverances ; whereby it hath been reserved for such a day as this . O! it melts his heart to consider , his Companions in sin and Vanity are cut off , and he spared ; and that for a day of such mercy as the day of his espousals with Christ is . Now all his past sorrows and deep troubles of spirit which God hath exercised him with , begin to appear the greatest mercies that ever he received ; being all necessary , and introductive to this blessed union with Christ .

Secondly , Things present are ours , though it be not yet with us as we would have it ; Christ is not sure enough , the heart is not pure enough ; sin is too strong , and grace is too weak ; many things are yet out of order ; yet can the soul bless God for this with tears of joy , and praise him for this brimful of admiration , and holy astonishment ; that it is , as it is ; that he is where he is , though he be not yet where he would be . O 't is a blessed life to live as a poor recumbent , by acts of trust and affiance , though as yet it have but little evidence : that it is resolved to trust all with Christ , though it be not yet certain of the issue . O this is a comfortable station , a sweet condition to what it was , either when it wallowed in sin in the days before conviction , or was swallowed up in fears and troubles for sin after conviction : now it hath hope though it want assurance ; and hope is sweet to a soul coming out of such deep distresses : now it sees the remedy , and is applying it , whereas before the wound seemed desperate : now all hesitations and debates are at an end in the Soul , 't is no longer bivious and unresolved what to do ; all things have been deeply considered , and after consideration , issued into this resolve or decree of the will . I will go to Christ ; I will venture all upon his Command and Call ; I will imbarque my eternal interests in that Bottom : here I fix ; and upon this ground I resolve to live and dye . O how much better is this , than that floating life it lived before , rolling upon the billows of inward fears and troubles , not able to drop Anchor any where , nor knowing where to find an Harbour .

Thirdly , Things to come are ours : and this is the best and sweetest of all : man is a prospecting creature , his eye is much upon things to come , and it will not satisfie him that it is well at present , except he have a prospect that it shall be so hereafter : but now the soul hath committed it self and all its concernments to Christ for eternity , and this being done , it 's greatly relieved against evils to come .

I cannot ( saith the Believer ) think all my troubles over , and that I shall never meet any more afflictions , it were a fond vanity to dream of that ; but I leave all these things where I have left my soul : he that hath supported me under inward , will carry me through outward troubles also . I cannot think all my temptations to sin past , O , I may yet meet with sore assaults from Satan : yet it is infinitely better to be watching , praying and striving against sin , than it was when I was obeying it in the lusts of it . God that hath delivered me from the love of sin , will , I trust , preserve me from ruine by sin . I know also death is to come , I must feel the pangs and agonies of it ; but yet the aspect of death is much more pleasant than it was . I come Lord Jesus to thee , who art the death of death , whose death hath disarmed death of its sting . I fear not its dart , if I feel not its sting . And thus you see briefly , how by faith Believers enter into rest . How Christ gives rest even at present to them that come to him , and all this but as a beginning of their everlasting rest .

Inference 1.

Is there rest in Christ for weary souls that come unto him , Then certainly it 's a design of Satan against the peace and welfare Inference 1. of mens souls to discourage them from coming to Christ in the way of faith .

He is a restless spirit himself , and would make us so too : it is an excellent note of Minutius Foelix , Those desperate Ad Solamen calamitatis suae , non definunt per i●…i perdere . Minut . Felix . and restless Spirits ( saith he ) have no other pleasure , but in bringing us to the same misery themselves are in : he goeth about as a roaring Lyon , seeking whom he may devour . It frets and grates his proud and envious mind to see others find rest , when he can find none : an effectual Plaister applied to heal our wound , when his own must bleed to eternity : and he obtains his end fully , if he can but keep off souls from Christ : look therefore upon all those objections and discouragements raised in your hearts against coming to Christ , as so many Artifices and cunning Devices of the Devil to destroy and ruine your souls . 'T is true , they have a very specious and colourable appearance , they are guilded over with pretences of the Justice of God , the heinous nature of sin ; the want of due and befitting qualifications for so holy and pure a God : the lapsing of the reason of mercy , and an hundred other of like nature : but I beseech you lay down this as a sure conclusion , and hold it fast ; that whatever it be that discourages and hinders you from coming to Christ , is directly against the interest of your souls , and the hand of the Divil is certainly in it .

Inference 2.

Hence also it follows , That unbelief is the true reason of all that disquietness and trouble , by which the minds of poor sinners are Inference 2. so rackt and tortured .

If you will not believe , you cannot be established : till you come to Christ , peace cannot come to you : Christ and peace are undivided . Good souls consider this , you have tryed all other ways , you have tried duties , and no rest comes ; you have tried reformation , restitution , and a stricter course of life , yet your wounds are still open and fresh bleeding : these things , I grant , are in their places both good and necessary , but of themselves , without Christ , utterly insufficient to give what you expect from them : why will you not try the way of faith ? why will you not carry your burthen to Christ ? O that you would be perswaded to it , how soon would you find what so long you have been seeking in vain ! how long will you thus oppose your own good ! how long will you keep your selves upon the rack of Conscience ! is it easie to go under the throbs and wounds of an accusing and condemning Conscience ? You know it is not : you look for peace , but no good comes , for a time of healing , and behold trouble : alas , it must and will be so still , untill you fall into the way of faith , which is the true and only method to obtain rest .

Inference 3.

What cause have we all to admire the goodness of God , in providing for us a Christ , in whom we may find rest to our Inference 3. souls !

How hath the Lord filled and furnished Jesus Christ with all that is suitable to a Believers wants ! Doth the guilt of sin terrifie his Conscience ? Lo , in him is perfect righteousness to remove that guilt , so that it shall neither be imputed to his person , nor reflected by his Conscience in the way of condemnation as it was before . In him also is a Fountain opened for washing and for cleansing the filth of sin from our souls : in him is the fulness both of Merit , and of Spirit , two sweet Springs of Peace to the souls of men : well might the Apostle say , Christ the wisdom of God , 1 Cor. 1. 30. and well might the Church say , he is altogether lovely , Cant 5. 16. Had not God provided Jesus Christ for us , we had never known one hours rest to all eternity .

Inference 4.

How unreasonable and wholly inexcusable in Believers is the sin of backsliding from Christ ? Have you found rest in him , Inference 4. when you could not find it in any other ? Did he receive and ease your souls when all other persons and things were Physicians of no value ? and will you after this backslide from him again ? O what madness is this ! Will a man leave the Snow of Lebanon which cometh from the Rock of the Field ? or shall the cold flowing waters that come from another place , be forsaken ? No man that is in his wits would leave the pure cold refreshing streams of a Crystal Fountain , to go to a filthy pudled Lake , or an empty Cistern , as the best enjoyments of this world are in comparison with Jesus Christ .

It was Christs melting expostulation with the Disciples , Joh. 6. 67 , 68. when some had forsaken him , will ye also go away ? and it was a very suitable return they made , Lord , whither away from thee should we go ! q. d. from thee , Lord , no no , where can we mend our selves ? Be sure of it , when ever you go from Christ , ye go from rest to trouble . Had Judas rest ? had Spira rest ? and do you think you shall have re●… no no , The backslider in heart shall be filled with his own ways , Prov. 14. 14. you shall have your bellies full of it : Cursed be the man that departeth from him , he shall be as the Heath in the Desart , that seeth not when good cometh , and shall inhabit the parched places of the wilderness , Jer. 17. 5. If fear of sufferings and worldly temptations ever draw you off from Christ , you may come to those straights and terrors of Conscience , that will make you wish your selves back again with Christ in a Prison , with Christ at a Stake .

Inference 5.

Let all that come to Christ , learn to improve him to the rest and peace of their own souls , in the midst of all the troubles and Inference 5. outward distresses they meet with in the world .

Surely rest may be found in Christ in any condition : he is able to give you peace in the midst of all your troubles here . So he tells you in Joh. 16. ult. These things have I spoken to you , that in me you might have peace ; in the world you shall have tribulation : by peace he means not a deliverance from troubles by taking off affliction from them , or taking them away by death from all afflictions ; but it is something they enjoy from Christ in the very thick of troubles , and amidst all their afflictions , that quiets and gives them rest , so that troubles cannot hurt them : certainly Believers , you have peace in Christ , when there is little in your own hearts : and your hearts might be filled with peace too , if you would exercise faith upon Christ for that end : 't is your own fault , if you be without rest in any condition in this world . Set your selves to study the fulness of Christ , and to clear your interest in him , believe what the Scriptures reveal of him , and live as you believe , and you will quickly find the peace of God filling your hearts and minds .

Blessed be God for Jesus Christ .

The Tenth SERMON . Sermon 10. MAT. 9. 12. But when Jesus heard that , he said unto them , Text. Wherein the general Exhortation is enforced , by one Motive , drawn from the first Title of Christ . They that be whole need not a Physician , but they that be sick .

HAving opened in the former discourses the nature and method of the Application of Christ to sinners , it remains now that I press it upon every soul , as ever it expects peace and pardon from God , to apply , and put on Jesus Christ , ( i. e. ) to get union with him by faith whilst he is yet held forth in the free and gracious tenders of the Gospel ; to which purpose I shall now labour in this general Use of Exhortation , in which my last Subject engaged me ; wherein divers Arguments will be further urged , both from The 1. Titles , and of Jesus Christ . 2. Priviledges

The Titles of Christ are so many Motives or arguments fitted to perswade men to come unto him . Amongst which , Christ as the Physician of Souls comes under our first Consideration in the Text before us .

The occasion of these words of Christ , was the call of Matthew the Publican : who having first opened his Heart , next opened his House to Christ , and entertains him there : this strange and unexpected change wrought upon Matthew , quickly rings in all the Neighbourhood , and many Publicans and Sinners resorted thither ; at which the stomachs of the proud Pharisees began to swell : from this occasion they took offence at Christ , and in this verse Christ takes off the offence by such an answer as was fitted both for their conviction and his own vindication . But when Jesus heard that , he said unto them ; The whole have no need of a Physician , but they that be sick .

He gives it ( saith one ) as a reason why he conversed so much with Publicans and Sinners , and so little among the Pharisees , because there was more work for him : men set up where they think Trade will be quickest : Christ came to be a Physician to sick souls . Pharisees were so well in their own conceit , that Christ saw he should have little to do among them ; and so he applied himself to those who were more sensible of their sickness .

In the words we have an account of the temper and state both Of 1. The secure and unconvinced Sinner . 2. The humbled and convinced And 3. Of the Carriage of Christ , and his different respect to either .

1. First , The secure sinner is here described , both with respect to his own apprehensions of himself , as one that is whole , and also by his low value and esteem for Christ , he sees no need of him ; the whole have no need of the Physician .

2. Secondly , The Convinced and Humbled Sinner is here also described , and that both by his state and condition , he is sick ; and by his valuation of Jesus Christ , he greatly needs him : they that be sick need the Physician .

3. Thirdly , We have here Christs carriage and different respect to both : the former he rejects , and passeth by ; as those with whom he hath no concernment : the later he converses with in order to their cure .

The words thus opened are fruitful in observations . I shall neither note nor insist upon any beside this one , which fuits the scope of my Discourse , viz.

DOCT.

That the Lord Jesus Christ is the only Physician for sick souls .

The world is a great Hospital full of sick and dying souls , Doct. all wounded by one and the same mortal weapon , sin . Some are senseless of their misery , feel not their pains , value not a Physician : others are full of sense , as well as danger ; mourn under the apprehension of their condition , and sadly bewail it . The merciful God hath , in his abundant compassion to the perishing world , sent a Physician from Heaven , and given him his Orders under the Great Seal of Heaven for his Office , Isai. 61. 1 , 2. which he opened and read in the audience of the people , Luke 4. 18. The spirit of the Lord is upon me , because he hath anointed me to preach good tydings unto the meek , he hath sent me to bind up the broken hearted , &c. He is the tree of life , whose leaves are for the healing of the Nations : he is Jehova Rophe , the Lord that healeth us ; and that as he is Jehovah Tzidkenu , the Lord our righteousness . The Brazen Serpent that healed the Israelites in the Wilderness , was an excellent Type of our Great Physician Christ , and is expresly applied to him , John 3. 14. he rejects none that come , and heals all whom he undertakes : but more particularly I will ,

First , Point at those Diseases which Christ heals in sick souls , and by what means he heals them .

Secondly , the excellency of this Physician above all others : there is none like Christ , he is the only Physician for wounded souls .

First , We will enquire into the Diseases which Christ the Physician cures ; and they are reducible to two heads , 〈◊〉 .

viz. 1. Sin , and 2. Sorrow .

First , The disease of sin , in which three things are found exceeding burthensome to sick souls , 1. The Guilt of sin ; all cured by this Physician , and how . 2. The Dominion 3. The Inherence

First , The guilt of sin , this is a mortal wound , a stab in 1. the very heart of a poor sinner . 'T is a fond and groundless distinction that Papists make of sins Mortal and Venial : all sin in its own nature is mortal , Rom. 6. 23. The wages of sin is death : yet though it be so in its own nature , Christ can , and doth cure it by the Soveraign Balfom of his own precious blood , Eph. 1. 7. In whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . This is the deepest and deadliest wound the soul of man feels in this world : what is guilt , but the obligation of the soul to everlasting punishment and misery ? It puts the soul under the sentence of God to eternal wrath ; the condemning sentence of the great and terrible God ; than which , nothing is found more dreadful and insupportable : put all pains , all poverty , all afflictions , all miseries in one Scale , and Gods condemnation in the other , and you weigh but so many Feathers against a talent of Lead .

This Disease our great Physician Christ cures by Remission , which is the dissolving of the obligation to punishment ; the loosing of the soul that was bound over to the Wrath and Condemnation of God , Coll. 2. 13 , 14. Heb. 6. 12. Micah 7. 17 , 18 , 19. this remission being made , the soul is immediately cleared from all its obligations to punishment , Rom. 8. 1. There is no condemnation : all Bonds are cancelled ; the guilt of all sins is healed or removed ; original , and actual ; great , and small . This cure is performed upon souls by the blood of Christ : nothing is found in Heaven or earth besides his blood , that is able to heal this disease ; Heb. 9. 22. Without shedding of blood there is no remission ; nor is it any blood that will do it , but that only which dropt from 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 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 2●… . 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 nerv●… , 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 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 , ●…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 nature begins to recover ease , and vigour again , and shall we not much more rejoyce when our souls begin to mend , and recover sensibly , and all comfortable signs of life and health appear upon them ? particularly when the understanding which was ignorant and dark , hath the light of life beginning to dawn into it , such is that in 1 John 2. 27. When the will which was rebellious and inflexible to the will of God , is brought to comply with that holy will , saying , Lord what wilt thou have me to do ? Acts 9. 6. When the heart which was harder than an Adamant , is now brought to contrition for sin , and can mourn as heartily over it , as ever a tender Father did for a dead Son , a beloved and only Son . When its aversations from God are gone , at least have no such power as once they had : but the thoughts are now fixed much upon God , and spiritual things begin to grow pleasant to the soul : when times of duty come to be longed for , and the soul never better pleased than in such seasons . When the Hypocrisie of the heart is purged out , so that we begin to do all that we do heartily , as unto the Lord , and not unto men , Coll. 3. 23. 1 Thess. 2. 4. when we begin to make Conscience of secret sins , Psal. 119. 113. and of secret duties , Mat. 6. 5 , 6. when we have an equal respect to all Gods Commandments , Psal. 119. 6. and our hearts are under the holy and awful Eye of God , which doth indeed over-awe our souls , Gen. 17. 1. O what sweet signs of a recovering soul are these ! Surely such are in the skilful hand of the great Physician , who will perfect what yet remains to be done .

Second Use for Direction .

In the last place , this point yields us matter of advice and direction to poor souls that are under the disease of sin , Use 2. and they are of two sorts , which I will distinctly speak to , viz. First , Such as are under their first sickness , or spiritual sorrow for sin , and know not what course to take : or , Secondly , such as have been longer in the hands of Christ the Physician , but are troubled to see the cure advance so slowly upon them , and fear the issue .

First , As to those that are in their first troubles for sin , 1. and know not what course to take for ease and safety ; I would address to them these following Counsels .

First , Shut your Ears against the dangerous counsels of carnal persons or relations ; for as they themselves are unacquainted with these troubles : so also are they with all proper memedies ; and it is very usual with the Devil to convey his temptations to distressed souls by such hands ; because by them he can do it with least suspicion . It was Augustins complaint , that his own Father took little care for his soul ; and many Parents act in this case , as if they were imployed by Satan .

Secondly , Be not too eager to get out of trouble , but be content to take Gods way , and wait his time : no woman that is wise , would desire to have her travail hastned one day before the due time : nor will it be your interest to hasten too soon out of trouble . 'T is true , times of trouble are apt to seem tedious ; but a false peace will endanger you more than a long trouble : a man may lengthen his own troubles to the loss of his own peace , and he may shorten them to the hazard of his own soul.

Thirdly , Open your case to wise , judicious and experienced Christians , and especially the Ministers of Christ , whose office it is to counsel and direct you in these difficulties ; and let not your troubles lye like a secret smothering fire , always in your own breasts . I know men are more ashamed to open their sins under convictions , than they were to commit them before conviction : but this is your interest , and the true way to your rest and peace . If there be with , or near you an Interpreter , one of a thousand , to shew you your righteousness , and remedy , as it lies in Christ ; neglect not your own souls in a sinful concealment of your case : it will be the joy of their hearts to be imployed in such work as this is .

Fourthly , Be much with God in secret : open your hearts to him , and pour out your complaints into his Bosome . The 102. Psalm bears a title very suitable to your case and duty : yea , you will find if your troubles work kindly , and God intend a cure upon your souls , that nothing will be able to keep God and your souls asunder : whatever your incumbrances in the world be , some time will be daily redeemed to be so spent betwixt you and God .

Fifthly , Plead hard with God in prayer for help and healing : Heal my soul ( saith David ) for I have sinned against thee , Psal. 41. 4. tell him , Christ hath his Commission sealed for such as you are : he was sent to bind up the broken hearted , Isai. 61. 1. tell him he came into the world to seek and save that which was lost , and so are you now in your own account and apprehension . Lord , what profit is there in my bood ? Wilt thou pursue a dried leaf ? And why is my heart wounded with the sense of sin , and mine eyes opened to see my danger and misery , are not these the first dawnings of mercy upon sinners ? O let it appear , that the time of mercy , even the set time is now come .

Sixthly , Understand your peace to be in Christ only , and faith to be the only way to Christ and rest : let the great enquiry of your souls be after Christ and faith , study the nature and necessity of these , and cry to God day and night for strength to carry you to Christ in the way of faith .

Secondly , As to those that have been longer under the hands of Christ , and yet are in troubles still , and cannot 2. attain peace , but their wounds bleed still , and all they hear in Sermons , or do in way of duty , will not bring them to rest : to such I only add two or three words for a close .

First , Consider whether you ever rightly closed with Christ since your first awakening , and whether there be not some way of sin in which you still live : if so , no wonder your wounds are kept open , and your souls are strangers to peace .

Secondly , If you be conscious of no such flaw in the foundation , consider how much of this trouble may arise from your constitution and natural temper , which being melancholy , will be doubtful and suspicious : you may find it so in other cases of less moment , and be sure Satan will not be wanting to improve it .

Thirdly , Acquaint your selves more with the nature of true justifying faith ; a mistake in that hath prolonged the troubles of many : if you look for it in no other act but assurance , you may easily overlook it , as it lies in the mean time in your affiance or acceptance . A true and proper conception of saving faith would go far in the cure of many troubled souls .

Fourthly , Be more careful to shun sin , than to get your selves clear of trouble . 'T is sad to walk in darkness , but worse to lye under guilt . Say , Lord , I would rather be grieved my self , than be a grief to thy Spirit . O keep me from sin , how long soever thou keep me under sorrow . Wait on God in the way of faith , and in a tender spirit towards sin , and thy wounds shall be healed at last by thy great Physician .

Thanks be to God for Jesus Christ .

The Eleventh SERMON . Sermon 11. LUKE 1. 72. Text. Containing the second motive to enforce the general exhortation , from a second Title of Christ . To perform the mercy promised to our Fathers , and to remember his holy Covenant .

THis Scripture is part of Zechariahs Prophecy at the rising of that bright Star , John , the Harbinger and forerunner of Christ : they are some of the first words he spake after God had loosed his tongue , which for a time was struck dumb for his unbelief . His tongue is now unbound , and at liberty to proclaim to all the world the riches of mercy through Jesus Christ , in a song of praise . Wherein note ,

The Mercy celebrated , viz. Redemption by Christ , vers. 68.

The description of Christ by place and property , vers. 69.

The faithfulness of God in our Redemption this way , vers. 70.

The benefit of being so Redeemed by Christ , vers. 71.

The exact accomplishment of all the promises made to the Fathers , in sending Christ , the mercy promised , into the world , vers. 72. To perform the mercy promised to our Fathers , &c. In these words we find two parts ,

viz. 1. A mercy freely promised . 2. The promised mercy faithfully performed .

First , You have here a mercy freely promised , viz. by God the Father from the beginning of the world , and often repeated 1. and confirmed in several succeeding ages to the Fathers , in his Covenant transactions .

This Mercy is Jesus Christ , of whom he speaks in this Prophecie : the same which he stiles an horn of salvation in the house of David , vers. 69.

The mercy of God in Scripture is put either for ,

1. His free favour to the Creature , or , 2. The effects and fruits of that favour .

'T is put for the free and undeserved favour of God to the creature , and this favour of God may respect the creature two wayes , either as undeserving , or as ill deserving .

It respected innocent man as undeserving , for Adam could put no obligation upon his Benefactor : it respecteth fallen man as ill deserving . Innocent man could not merit favour , and fallen man did merit wrath : the favour or mercy of God to both is every way free ; and that is the first acceptation of the word mercy : but then it is also taken for the effects and fruits of Gods favour ; and they are ,

Either , 1. Principal and primary , or , 2. Subordinate and Secundary .

Of Secundary and Subordinate Mercies , there are multitudes , both Temporal , respecting the body , and Spiritual , respecting the soul : but the Principal and Primary Mercy is but one , and that is Christ , the first-born of mercy ; the capital mercy ; the comprehensive-root-mercy , from whom are all other mercies ; and therefore called by a singular emphasis in my Text The Mercy , ( i. e. ) the mercy of all mercies ; without whom no drop of saving mercy can flow to any of the sons of men ; and in whom are all the tender bowels of Divine mercy yearning upon poor sinners . The Mercy , and the mercy promised . The first promise of Christ was made to Adam , Gen. 3. 15. and was frequently renewed afterwards to Abraham , to David ; and as the Text speaks , unto the Fathers , in their respective generations .

Secondly , We find here also , the promised mercy faithfully performed . To perform the mercy promised . What mercy 2. soever the love of God engageth him to promise , the faithfulness of God stands engaged for the performance thereof . Christ the promised mercy , is not only performed truly , but he is also performed according to the promise in all the circumstances thereof exactly . So he was promised to the Fathers , and just so performed to us their Children : hence the Note is :

DOCT.

That Jesus Christ the Mercy of mercies , was graciously promised , and faithfully performed by God to his people . Doct.

Three things are here to be opened .

First , Why Christ is stiled the Mercy .

Secondly , What kind of Mercy Christ is to his people .

Thirdly , How this promised Mercy was performed .

First , Christ is the mercy , emphatically so called , the peerless , invaluable , and matchless mercy ; because he is the 1. prime fruit of the mercy of God to Sinners . The mercies of God are infinite : mercy gave the world and us our beings : all our protections , provisions and comforts in this world are the fruits of mercy : the after-births of Divine Favour : but Christ is the first-born from the womb of mercy : all other mercies compared with him , are but fruits from that root , and streams from that fountain of mercy : the very bowels of Divine mercy are in Christ , as in vers. 78. according to the tender mercies , or as the Greek , the yearning bowels of the mercy of God .

Secondly , Christ is the mercy , because all the mercy of 2. God to sinners is dispensed and conveyed through Christ to them , Joh. 1. 16. Col. 2. 3. Eph. 4. 7. Christ is the medium of all Divine communications : the Channel of Grace ; through him is both the decursus & recursus gratiarum ; the flows of mercy from God to us , and the returns of praise from us to God : fond and vain therefore are all the expectations of mercy out of Christ : no drop of saving mercy runs beside this Channel .

Thirdly , Christ is the mercy , because all inferiour mercies derive both their nature , value , sweetness and duration from 3. Christ , the fountain mercy of all other mercies .

First , they derive their nature from Christ : for out of him those things which men call mercies , are rather traps and snares , than mercies to them , Prov. 1. 32. The time will come when the rich that are Christless will wish , O that we had been poor ! and Nobles that are not ennobled by the new birth , O that we had been among the lower rank of men ! All these things that pass for valuable mercies , like Ciphers signifie much when such a speaking Figure as Christ stands before them , else they signifie nothing to any mans comfort or benefit .

Secondly , They derive their value as well as nature from Christ : for how little , I pray you , doth it signifie to any man to be rich , honourable , politick , and successfull in all his designs in the world ; if after all , he must lye down in Hell ?

Thirdly , All other mercies derive their sweetness from Christ , and are but insipid things without him . There is a twofold sweetness in things ; one natural , another spiritual : those that are out of Christ can relish the first , Believers only relish both : they have the natural sweetness that is in the mercy it self , and a sweetness supernatural from Christ and the Covenant , the way in 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 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 comb●…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 mercy to give than Christ thy portion , in him all necessary mercies are secured to thee , and thy wants and straits sanctified to thy good . O therefore never open thy mouth to complain against thy bountiful God .

Inference 4.

Is Christ the mercy ( i. e : ) he in whom all the tender mercies Inference 4. of God towards poor sinners are , then let none be discouraged in going to Christ by reason of the sin and unworthiness that is in them : his very name is mercy , and as his name is so is he . Poor drooping sinner , incourage thy self in the way of faith , the Christ to whom thou art going is mercy it self to broken-hearted sinners moving towards him in the way of faith : Doubt not that mercy will repulse thee , 't is against both its name and nature so to do . Jesus Christ is so merciful to poor souls that come to him , that he hath received and pardoned the chiefest of sinners ; men that stood as remote from mercy as any in the world , 1 Tim. 1. 15. 1 Cor. 6. 11. Those that shed the blood of Christ , have yet been washed in that blood from their sin , Act. 2. 36 , 37. Mercy receives sinners without exception of great and heinous ones , Joh. 7. 37. If any man thirst , let him come to me and drink . Gospel invitations run in general terms to all sinners that are heavy laden , Mat. 11. 28. When Mr. Billney the Martyr heard a Minister preaching at this rate , O thou old Sinner who hast been serving the Devil these fifty or sixty years ; dost thou think that Christ will receive thee now ? O said he , what a preaching of Christ is here ? Had Christ been thus preached to me in the day of my trouble for sin , what had become of me ! But blessed be God there is a sufficiency both of merit and mercy in Jesus Christ for all sinners , for the vilest among sinners , whose hearts shall be made willing to come unto him . So merciful is the Lord Jesus Christ that he moves first , Isai. 65. 1 , 2. So merciful that he upbraids none , Ezec. 18. 22. So merciful that he will not despise the weakest if sincere desires of souls , Isai. 42. 3. So merciful , that nothing more grieves him , than our unwillingness to come unto him for mercy , Joh. 5. 40. So merciful that he waiteth to the last upon sinners to shew them mercy , Rom. 10. 21. Mat. 23. 37. In a word , so merciful , that it is his greatest joy when sinners come unto him that he may shew them mercy , Luk. 15. 5. 22.

But yet it cannot enter into my thoughts that I should obtain Object . mercy .

First , You measure God by your selves , 1 Sam. 24. 19. If Sol. a man find his enemy , will he let him go well away ? Man will not , but the merciful God will upon the submission of his enemies to him .

Secondly , You are discouraged because you have not tryed . Go to Jesus Christ , poor distressed sinner , try him ; and then report what a Christ thou findest him to be .

But I have neglected the time of mercy , and now it is too late . Object .

How know you that ? Have you seen the Book of Life , or turned over the Records of Eternity ? Or do you not unwarrantably Sol. intrude into the secrets of God which belong not to you ? Besides , if the treaty were at an end , how is it that thy heart is now distressed for sin , and solicitous after deliverance from it ?

But I have waited long , and yet see no mercy for me .

May not mercy be coming , and you not see it ? or have you Object . not waited at the wrong dore ? If you wait for the mercy of Sol. God , through Christ , in the way of humiliation and faith , and continue waiting ; assuredly mercy shall come at last .

Inference 5.

Hath God performed the mercy promised to the Fathers , the great mercy , the capital mercy Jesus Christ , then let no Inference 5. man distrust God for the performance of lesser mercies , contained in any other promises of the Scripture : the performance of this mercy secures the performance of all other mercies to us . For ,

First , Christ is a greater mercy than any other which yet remains to be performed , Rom. 8. 32.

Secondly , This mercy virtually comprehends all other mercies , 1 Cor. 3. 21 , 22 , 23.

Thirdly , The promises that contain all other mercies are ratified and confirmed to Believers in Christ , 2 Cor. 1. 20.

Fourthly , It was much more improbable that God would bestow his own Son upon the world , than that he should bestow any other mercy upon it . Wait therefore in a comfortable expectation of the fulfilling of all the rest of the promises in their seasons : hath he given thee Christ , he will give thee bread to eat , rayment to put on , support in troubles , and whatsoever else thy soul or body stands in need of : the blessings contained in all other promises are fully secured by the performance of this great promise : thy pardon , peace , acceptance with God now , and enjoyment of him for ever , shall be fulfilled : the great mercy Christ , makes way for all other mercies to the souls of Believers .

Inference 6.

Lastly , How mad are they that part with Christ , the best of Inference 6. mercies , to secure and preserve any temporal , lesser mercies to themselves ! Thus Demas and Judas gave up Christ to gain a little of the world : O soul-undoing bargain ! How dear do they pay for the world , that purchase it with the loss of Christ , and their own peace for ever !

Blessed be God for Jesus Christ the mercy of mercies .

The Twelfth SERMON . Sermon 12. CANT. 5. part of verse 16. Text. Containing a third motive to enliven the general exhortation , from a third title of Christ . — yea , he is altogether lovely .

AT the ninth verse of this Chapter you have a query propounded to the Spouse , by the Daughters of Jerusalem , What is thy Beloved more than another Beloved ? To this question the Spouse returns her answer in the following verses , wherein she asserts his excellency in general , vers. 10. He is the chiefest among ten thousands : confirms that general assertion by an enumeration of his particular excellencies to vers. 16. where she closes up her Character and Encomium of her Beloved , with an elegant Epiphonema , in the words that I have read , Yea , he is altogether lovely .

The words , you see , are an affirmative proposition , setting forth the transcendent loveliness of the Lord Jesus Christ , and naturally resolve themselves into three parts , viz.

1. The Subject . 2. The Predicate . 3. The manner of Predication .

First , The subject , He , viz. the Lord Jesus Christ , after 1. whom she had been seeking : for whom she was sick of love : concerning whom these Daughters of Jerusalem had enquired : whom she had endeavoured so graphically to describe in his particular excellencies . This is the great and excellent Subject of whom she here speaks .

Secondly , The predicate , or what she affirmeth or saith of 2. him , viz. that he is a lovely one , machamaddim , desires , according to the import of the original which signifies earnestly Significat appetere , expetere quod jucundum , gratum , voluptuosum , utile & amabile est . Pagn . to desire , covet or long for that which is most pleasant , grateful , delectable and amiable ; the original word is both in the abstract , and of the plural number , which speaks Christ to be the very essence of all delights and pleasures , the very soul and substance of them . As all the Rivers be gathered into the Ocean , which is the congregation or meeting-place of all the waters in the world : so Christ is that Ocean in which all true delights and pleasures meet .

Thirdly , The manner of predication , He is [ altogether ] 3. lovely , totus , totus desiderabilis , lovely in all and in every part , as if she had said , Look on him in what respect or particular you will , cast your eye upon this lovely object and view him any way , turn him in your serious thoughts which way you will ; consider his Person , his Offices , his Works , or any thing belonging to him , you shall find him altogether lovely : there is nothing ungrateful in him , there is nothing lovely without him .

Hence note ,

DOCT.

That Jesus Christ is the loveliest person souls can set their eyes Doct. upon : Psal. 45. 2. Thou art fairer than the children of men . That is said of Jesus Christ , which cannot be said of any creature , that he is altogether lovely . In opening this lovely point , I shall ,

1. Weigh the importance of this phrase , altogether lovely . 2. Shew you in what respects Christ is so .

First , Let us weigh this excellent expression , and particularly 1. consider , what is involved in it , and you shall find this expression , Altogether lovely :

First , That it excludes all unloveliness , and distastefulness from Jesus Christ . So Vatablus , there is nothing in him which Nibil in to quod non est am●…bile . is not amiable : the excellencies of Christ are perfectly exclusive of all their opposites : there is nothing of a contrary nature or quality found in him to allay or debase his excellency : and in this respect Christ infinitely transcends the most excellent and loveliest creatures : for whatsoever loveliness is found in them it is not without a distasteful tang : the fairest Pictures must have their shadows : the most orient and transplendent Stones must have their foiles to set off their beauty : the best creature is but a bitter-sweet at best : if there be somewhat pleasing , there is also somewhat distasting : if there be gracious and natural excellencies in the same person to delight us , yet there is also some natural corruption intermixed with it to distaste us : but it is not so in our altogether lovely Christ : his excellencies are pure and unmixed , he is a Sea of Sweetness , without one drop of Gall.

Secondly , Altogether lovely ( i. e. ) as there is nothing unlovely found in him , so all that is in him is wholly lovely : as Quantus quantus est , summis studi is & votis est expetendus , Brightman . every raye of Gold is precious , so every thing that is in Christ is precious : who can weigh Christ in a pair of ballances , and tell you what his worth is ? His price is above Rubies , and all that thou canst desire is not to be compared with him , Prov. 8. 11.

Thirdly , Altogether lovely , ( i. e. ) he is comprehensive of all things that are lovely : he seals up the sum of all loveliness : quae faciunt divisa beatum , in hoc mixta fluunt ; things that shine as single stars with a particular glory , all meet in Christ as a glorious constellation , Col. 1. 19. It pleased the Father , that in him should all fulness dwell . Cast your eyes among all created beings , survey the Universe , observe strength in one , beauty in a second , faithfulness in a third , wisdom in a fourth ; but you shall find none excelling in them all as Christ doth . Bread hath one quality , Water another , Rayment another , Physick another , but none hath all in it self as Christ hath : he is bread to the hungry , water to the thirsty , a garment to the naked , healing to the wounded , and whatever a soul can desire is found in him , 1 Cor. 1. 30.

Fourthly , Altogether lovely , ( i. e. ) nothing is lovely in opposition to him , or in separation from him ; if he be altogether lovely , then whatsoever is opposite to , or separate from him , can have no loveliness in it : take away Christ , and where is the loveliness of any enjoyment ? The best creature comfort out of Christ is but a broken Cistern , or a Vessel whose bottom is fallen out , it cannot hold one drop of true comfort , Psal. 73. 25. It is with the creature , the sweetest and loveliest creature , as with a beautiful image in the Glass ; turn away the Face , and where is the Image ? Riches , Honours , and comfortable Relations are sweet when the face of Christ smiles upon us through them , but without him what empty trifles are they all ?

Fifthly , Altogether lovely , ( i. e. ) transcending all created excellencies in beauty and loveliness , so much it speaks : if you compare Christ and other things , be they never so lovely , never so excellent and desireable ; Christ carries away all loveliness from them , he is ( saith the Apostle ) before all things , Col. 1. 17. not only before all things in time , nature , and order ; but before all things in dignity , glory and true excellency : in all things he must have the preeminence : for let us but compare Christs excellency with the creatures , in a few particulars , and how evidently will the transcendent loveliness of Jesus Christ appear ! For ,

First , All other loveliness is derivative and secondary , but the loveliness of Christ is original and primary . Angels and men , the world and all the desirables in it , receive what excellency they have from him , they are streams from the fountain : but as the waters in the fountain it self are more Dulcius ex ips●… fonte bibuntur aquae . abundant , so more pure and pleasant than in the streams : and the farther any thing departs and is removed from its fountain and original , the less excellency there is in it .

Secondly , The loveliness and excellency of all other things is but relative and respective , consisting in its reference to Christ , and subserviency to his glory ; but Christ is lovely considered absolutely in himself : he is desireable for himself , other things are so for him .

Thirdly , The beauty and loveliness of all other things is fading and perishing , but the loveliness of Christ is fresh to all eternity : the sweetness of the best of creatures is a Fading flower , if not before , yet certainly at death it must fade away , Job 4. 21. Doth not their excellency which is in them go away ? Yes , yes , whether natural excellencies of the body , or acquired endowments of the mind , lovely features , amiable qualities , attracting excellencies : all these like pleasant flowers are withered , faded , and destroyed by death : but Christ is still the same , yesterday , to day and for ever , Heb. 13. 8.

Fourthly , The beauty and loveliness of creatures is ensna ring , and dangerous ; a man 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 ●…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 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 ●…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 unch●…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 . 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 call it : fancies are as various as faces ; and confederacies presuppose mutual acquaintance , and conference .

Fourthly , Christ the desire of all Nations implies the vast extent his Kingdom hath and shall have in the world : out of every Nation under Heaven some shall be brought to Christ , and to Heaven by him . And though the number of Gods elect , compared with the multitudes of the ungodly in all Nations , is but a remnant , a little flock , and in that comparative sense there are few that shall be saved ; yet considered absolutely , and in themselves , they are a vast number , which no man can number , Mat. 8. 11. Many shall come from the East , and from the West , and shall sit down with Abraham , and Isaac , and Jacob , in the Kingdom of Heaven . In order whereunto the Gospel , like the Sun in the Heavens , circuits the world : it arose in the East , and takes its course towards the western world : rising by degrees upon the remote Idolatrous Nations of the earth ; out of all which a number is to be saved , even Ethiopia shall stretch out her hands to God , Pfal. 68. 31. And this consideration should move us to pray carnestly for the poor Heathens , who yet sit in darkness , and the shadow of death ; there is yet hope for them .

Fifthly , It holds forth this , that when God opens the eyes of men to see their sin , and danger by it ; nothing but Christ can give them satisfaction : 't is not the amenity , fertility , riches and pleasures the Inhabitants of any Kingdom of the world do enjoy , that can quench and satisfie the desires of their souls : when once God touches their hearts with the sense of sin and misery : Christ and none but Christ is desirable and necessary in the eyes of such persons . Many Kingdoms of the world abound with riches and pleasures , the providence of God hath carved liberal portions of the good things of this life to many of them , and scarce left any thing to their desires that the world can afford . Yet all this can give no satisfaction without Jesus Christ , the desire of Nations , the one thing necessary , when once they come to see the necessity and excellency of him : then take the world who will , so they may have Christ the desire of their souls . Thus we see upon what grounds and reasons Christ is stiled the desire of all Nations .

But there lies one great Objection against this truth , Object . which must be satisfied , viz. if Christ be the desire of all Nations , how comes it to pass , that Jesus Christ finds no entertainment in so many Nations of the world , among whom Christianity is hissed at , and Christians not tolerated to live among them ; who see no beauty in him that they should dedesire him .

First , We must remember the Nations of the World have their times and seasons of conversion . Those that Sol. once embraced Christ , have now lost him , and Idols are now set up in the places where he once was sweetly worshipped . The Sun of the Gospel is gone down upon them , and now shines in another Hemisphere : and so the Nations of the World are to have their distinct days , and seasons of illumination . The Gospel , like the Sea , gaineth in one place what it loseth in another : and in the times and seasons appointed by the Father they come successively to be enlightned in the knowledge of Christ ; and then shall that promise be fulfilled , Isai. 49. 7. Thus saith the Lord , the Redeemer of Israel , and his Holy One , to him whom the nation abhorreth , to a servant of Rulers ; Kings shall see and arise , Princes also shall worship , because of the Lord that is faithful .

Secondly , Let it also be remembered , that although Christ be rejected by the Rulers and Body of many Nations ; yet he is the desire of all the Elect of God dispersed , and scattered among those Nations .

Secondly , In the next place we are to enquire , upon what 2. account Christ becomes the desire of all Nations , ( i. e. ) of all those in all the Nations of the world that belong to the election of grace . And the true ground and reason thereof is , because Christ only hath that in himself which relieves their wants and answers to all their needs . As ,

First , They are all by nature under condemnation , Rom. 5. 16 , 18. under the curse of the Law ; against which nothing is found in Heaven or earth able to relieve their Consciences but the blood of sprinkling , the pure and perfect righteousness of the Lord Jesus : and hence it is that Christ becomes so desirable in the eyes of poor sinners all the world over . If any thing in nature could be found to pacifie and purge the Consciences of men from guilt and fear ; Christ would never be desirable in their eyes ; but finding no other remedy but the blood of Jesus , to him therefore shall all the ends of the earth look for righteousness and for peace .

Secondly , All Nations of the world are polluted with the filth of sin , both in nature and practice , which they shall see , and bitterly bewail when the light of the Gospel shall shine amongst them ; and the same light by which this shall be discovered , will also discover the only remedy of this evil to I le in the spirit of Christ , the only fountain opened to all Nations for sanctification and cleansing : and this will make the Lord Jesus incomparably desirous in their eyes . Oh how welcome will he be that cometh unto them , not by blood only , but by water also ! John 1. 5 , 6.

Thirdly , When the light of the Gospel shall shine upon the Nations , they shall then see , that by reason of the guilt and filth of sin , they are all barr'd out of Heaven . Those dores are chained up against them , and that none but Christ can open an entrance for them into that Kingdom of God : that no man cometh to the Father but by him , John 14. 6. neither is there any name under Heaven given among men , whereby they must be saved , but the name of Christ , Act. 4. 12. Hence the hearts of sinners shall pant after him , as the Hart panteth for the water brooks . And thus we see upon what grounds Christ becomes the desire of all Nations . The improvement of all followeth in five several uses of the point , viz.

1. For Information . 2. For Examination . 3. For Consolation . 4. For Exhortation . 5. For Direction .

Use for Information .

First , Is Christ the desire of all Nations , How vile a sin is Use 1. it then in any Nation , upon whom the light of the Gospel hath shined , to reject Jesus Christ , and say as those in Job 21. 14. Depart from us , we desire not the knowledge of thy ways . To thrust away his worship , government , and servants from amongst them , and in effect to say as it is , Luke 19. 14. we will not have this man to reign over us : thus did the Jews , Act. 13. 46. they put away Christ from among them , and thereby judged themselves unworthy of eternal life . This is at once a fearful sin , and a dreadful 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 , 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 result from his Saints , a great part of his own glory : as we have now fellowship with him in his sufferings , so we shall have a fellowship or communion with him in his glory : when he shall appear , then shall we also appear with him in glory : then the poorest Believer shall be more glorious than Solomon in all his Royalty . It was a pious saying of Luther , that he had rather be Christianus Rusticus , quam Ethnicus Alexander , a Christian Clown , than a Pagan Emperor ; the righteous is more excellent than his neighbour : though he live next dore to a graceless Nobleman : but it doth not yet appear what they shall be . The day will come , it will certainly come , for the Lord hath spoken it , when they shall shine forth as the Sun in the Kingdom of their Father .

Inference 5.

How hath the Devil blindfolded , and deluded them , that are scared off from Christ by the fears of being dishonoured by him ? Inference 5. Many persons have half a mind to Religion , but when they consider the generality of its professors to be persons of the lowest and meanest rank in the world , and that reproaches and sufferings attend that way ; they shrink back as men ashamed , and as Salvian saith , mali esse coguntur , ne viles habeantur , they choose rather to remain wicked , than to become vile : but to them that believe , Christ is an honour : as the word which we translate precious might be rendred , 1 Pet. 2. 7. Till God open mens eyes thus , they will put evil for good , and good for evil . But O dear bought honours for which men stake their souls , and everlasting happiness ! Paul was not of your mind , yet for birth he was an Hebrew of the Hebrews , for dignity and esteem , a Pharisee for moral accomplishments , touching the Law blameless : yet all this he trampled under his feet , counting it all but dross and dung in comparison of Jesus Christ . Moses had more honour to lay down for Christ than you , yet it was no temptation to him to conceal or deny the faith of Christ . Noble Galeacius would not be withheld from Christ by the splendor and glory of Italy . But Oh how doth the glory of this world dazle and blind the eyes of many ! How can ye believe ( saith Christ ) who receive honour one of another , John 5. 44. Saints and sinners upon this account are wonders to one the other . 'T is the wonder of the world to see Christians glorying in reproaches , they wonder that the Saints run not with them into the same excess of riot . And it is a wonder to Believers how such poor toys and empty titles ( rather than titles of honour ) should keep the world as it doth from Jesus Christ , and their everlasting happiness in him .

Inference 6.

If Christ be the Lord of Glory , how careful should all be Inference 6. who profess him , that they do not dishonour Jesus Christ , whose name is called upon them ? Christ is a glory to you , be not you a shame and dishonour to him . How careful had Christians need be to draw every line and action of their lives exactly . The more glorious Christ is , the more circumspect and watchful ye had need to be . How lovely would Jesus Christ appear to the world , if the lives of Christians did adorn the Doctrine of God their Saviour in all things ! Remember you represent the Lord of Glory to the world : 't is not your honour only , but the honour of Christ which is engaged , and concerned in your actions . O let not the carelesness , or scandals of your life make Jesus Christ ashamed to be called your Lord . When Israel had grievously revolted from God , he bids Moses rise , and get him down from thence , for ( saith he ) thy people which thou hast brought forth out of Egypt , have corrupted themselves , Deut. 9. 12. as if the Lord were ashamed to own them for his people any longer . It was a cutting question , Jam. 2. 7. apt to startle the Consciences of those loose professors ; do they not blaspheme that worthy name by which ye are called ? Your duty is to adorn the Gospel by your Conversations , Titus 2. 10. The words signifie to deck , trim , or adorn the Gospel , to make it neat , trim , and lovely to the eyes of beholders . When there is such a beautiful harmony , and lovely proportion betwixt Christs Doctrine , and your practices , as there is in the works of Creation : wherein the comliness and elegancy of the world much consists ( for to this the Apostles word here alludes ) then do we walk suitably to the Lord of Glory .

Inference 7.

What delight should Christians take in their daily converse with Jesus Christ in the way of duty ? Your converses in prayer , hearing , Inference 7. Suppose ( saith Mr. Rutherford ) there were no letter of a command , yet there is a suitableness betwixt the Law engraven on the heart , and the spiritual matter commanded — there is an Heaven in the bosom of prayer , though there were not a granting of the suit . Rutherfords Treatise of the Covenant , p. 71. and meditation are with the Lord of Glory : the greatest Peers in a Kingdom , account it more honour to be in the presence of a King bareheaded , or upon the knee at Court , than to have thousands standing bare to them in the Country . When you are called to duties of communion with Christ , you are called to the greatest honour , dignified with the noblest priviledge creatures are capable of in this world : had you but a sense of that honour God puts upon you by this means , you would not need so much tugging and striving to bring a dead and backward heart into the special presence of Jesus Christ . When he saith , seek ye my face , your hearts would echo to his calls , thy face , Lord , will we seek : But alas , the glory of Christ is much hid and vailed by ignorance and unbelief from the eyes of his own people ; 't is but seldom the best of Saints , by the eye of faith , do see the King in his Glory .

Inference 8.

If Christ be so glorious , how should Believers long to be with Inference 8. him , and behold him in his glory above ? Most men need patience to dye , a Believer should need patience to live . Paul thought it well worth enduring the pangs of death , to get a sight of Jesus Christ in his glory , Phil. 1. 23. The Lord direct your hearts into the love of God , and patient waiting for of Christ , ( saith the Apostle ) 2 Thes. 3. 5. intimating that the Saints have great need of patience to enable them to endure the state of distance and separation from Christ , so long as they must endure it in this world . The Spirit and the Bride say come , and let him that heareth say come , and let him that is a thirst come , even so come Lord Jesus , and be thou as a swift Roe upon the Mountains of Separation .

Blessed be God for Jesus Christ , the Lord of Glory .

The Fifteenth SERMON . Sermon 15. LUKE 2. 25. Text. Opening the sixth Motive to come to Christ , contained in the sixth and last Titile of Christ . — Waiting for the [ Consolation ] of Israel .

SEveral Glorious Titles of Christ have been already spoken to , out of each of which , much comfort flows to Believers : 't is comfortable to a wounded soul to eye him as a Physician : comfortable to a condemned and unworthy soul , to look upon him under the notion of the Mercy . The loveliness , the desirableness , and the glory of Christ are all so many springs of Consolation . But now I am to shew you from this Scripture , that the Saints have not only much consolation from Christ , but that Christ himself is the very Consolation of Believers : he is pure comfort wrapped up in flesh and blood .

In this Context you have an account of Simeons Prophecie concerning Christ ; and in this Text , a description of the Person , and quality of Simeon himself , who is described two wayes .

1. By his Practice . 2. By his Principle .

His practice was heavenly and holy , he was a just and devout man : the principle from which his righteousness and holiness did flow , was his faith in Christ ; he waited for the consolation of Israel . In which words by way of Periphrasis we have ,

1. A description of Christ , the Consolation of Israel . 2. The description of a Believer , one that waiteth for Christ .

First . That the Consolation of Israel is a phrase descriptive 1. of Jesus Christ is beyond all doubt , if you consult vers. 26. where he ( i. e. ) Simeon is satisfied by receiving Christ into his arms , the Consolation for which he had so long waited .

Secondly , And that waiting for Christ is a phrase describing 2. Phrasis est Judaeistum temporis familiaris & notissima , qua Messiae adventum significabatur . Lodov . Capell . the Believers of those times , that preceeded the incarnation of Christ , is past doubt ; they all waited for that blessed day : but it was Simeons lot to fall just upon that happy nick of time , wherein the Prophecies and Promises of his incarnation were fulfilled . Simeon and others that waited with him , were sensible that the time of the Promise was come , which could not but raise ( as indeed it did ) a general expectation of him , John 9. 19. but Simeons faith was confirmed by a particular revelation , vers. 26. that he should see Christ before he saw death , which could not but greatly encourage and raise his expectation to look out for him , whose coming would be the greatest consolation to the whole Israel of God . The Consolation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Spirit is frequently called in Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Comforter ; but Christ in this place is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comfort or consolation it self ; the reason of both is given in John 16. 14. He shall take of mine and shew it unto you : where Christ is said to be the matter , and the Spirit , the applier of true comfort to the people of God . Now this consolation is here expressed both with a singular Emphasis [ the Consolation ] intimating , that there is nothing of consolation in any thing beside him : all other comforts compared with this , are not worth a naming . And as it is emphatically expressed , so it is also limited and bounded within the compass of Gods Israel ( i. e. ) true Believers stiled the Israel of God , whether Jews or Gentiles , Gal. 6. 16. From whence the point of Doctrine is ,

DOCT.

That Jesus Christ is the only Consolation of Believers , and of none besides them . Doct.

So speaks the Apostle , Phil. 3. 3. For we are the circumcision , which worship God in the Spirit , and rejoyce in Christ Jesus , and have no confidence in the flesh . Those that worship God in the Spirit are sincere Believers , to such sincere Believers Christ is consolation , our rejoycing is in Christ Jesus : and they have no consolation in any thing beside him , nothing in the world can give them comfort without Christ , we have no confidence in the flesh . The Gospel is glad tidings of great joy , but that which makes it to be so , is Jesus Christ whom it imports and reveals to us , Luke 2. 10 , 11. In the opening of this comfortable point , four things must be spoken to , for the right stating the method of our Discourse , viz.

1. What is meant by Consolation . 2. That Christ , and he only is Consolation to Believers . 3. That Believers only have Consolation in Christ . 4. How it comes to pass , that any Believer should be dejected ; since Christ is Consolation to all Believers .

The first thing to be opened , is the nature of Consolation , 1. which is nothing else but the cheariness of a mans spirit whereby he is upheld , and fortified against all evils felt , or feared . Consolation is to the soul , what health is to the body after wasting sickness , or the reviving Spring to the earth , after a long and hard Winter : and there are three sorts of consolation , or comfort suitable to the disposition and temper of the mind , viz.

Natural , Sinful and Spiritual .

Natural Comfort is the refreshment of our natural Spirits by the good Creatures of God , Acts. 14. 17. Filling their hearts with food and gladness . Sinful Comfort is the satisfaction and pleasure men take in the fulfilling ▪ of their lusts , by the abuse of the creatures of God , James 5. 5. Ye have lived in pleasure upon earth , ( i. e. ) your life hath been a life of sensuality and sin .

Spiritual Comfort is the refreshment , peace and joy gracious souls have in Christ , by the exercise of faith , hope , and other graces , Rom. 5. 2. and this only deserves the name of true solid Consolation : to which four things are required .

First , That the matter thereof be some spiritual , eminent and durable good : else our consolation in it , will be but as the crackling of Thorns under a Pot ; a sudden blaze , quickly extinct with the failing matter : Christ only gives the matter of solid , durable Consolation : The righteousness of Christ , the pardon of sin , the favour of God , the hopes of glory , are the substantial materials of a Believers Consolation , Rom. 5. 2. Mat. 9. 2. Psal. 4. 6 , 7. 2 Pet. 1. 8. Things are as their foundations be .

Secondly , Interest and propriety in these comfortable things , is requisite to our consolation by them , Luke 1. 47. My Spirit rejoyceth in God my Saviour . 'T is no consolation to him that is hungry , to see a Feast ; to him that is poor , to see a Treasure ; if the one may not taste , or the other partake thereof .

Thirdly , Knowledge , and evidence of interest in some degree is requisite to actual consolation , though without it a man may be in the state of consolation : for that which appears not , is ( in point of actual comfort ) as if it were not .

Fourthly , In order hereunto the work of the Spirit upon our hearts is requisite , both to give , and clear our interest in Christ , and the promises : and both these ways he is the Comforter , The fruit of the Spirit is joy , Gal. 5. 22. And thus briefly of the nature of Consolation .

Secondly , Next I will shew you that Christ , and 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 take their Timbrel and Harp , and rejoyce at the sound of the Organ . He doth not say , they take the Bible , turn to the promises , and rejoyce in Christ and the Covenant ; 't is not the melody of a good Conscience , the joy of the Holy Ghost : no , no , they have no acquaintance with such musick as that : but the rejoycing of Believers is in those things , 2 Cor. 1. 12. And this is well-built consolation which reaches the heart .

Secondly , I told you that propriety , and interest in Christ , and the promises is required to all Spiritual Consolation : but no unbeliever hath any title or interest in Christ , and the promises , and so they can signifie nothing to him in point of Comfort . 'T is not another mans mony , but my own , that must feed , cloath and comfort me ; nor is it another mans Christ , but my own Christ , that must justifie , save and comfort my soul.

Thirdly , You were told that evidence of a mans peace , and reconciliation with God , is necessary to his actual consolation , which no unbeliever can possibly have ; he hath neither grace within him , to make him a qualified subject of any special promise ; nor any witness , or seal of the spirit to confirm and clear his propriety in Christ : for he never seals , but where he first sanctifies . So that it is beyond all contradiction , that Believers , and none but Believers are partakers of the Consolations that are in Christ Jesus .

Fourthly , and Lastly , There is one inquiry remains to be satisfied , namely , seeing Jesus Christ is consolation to Believers , how it comes to pass that so many Believers in the world should walk so dejectedly as they do without any Spiritual Consolation .

First , This may not be wondred at , if we consider that the Consolations of Christ are of two sorts . Seminal and in preparation , or actual in present possession . Every Believer in the world hath the root , and seed of comfort , planted and sown for him , Psal. 97. 11. Light is sown for the righteous , and gladness for the upright in heart . They have Christ and the promises which are the seeds of Consolation , and will bring forth joy at last , though at present they have no actual Consolation ; the seed of all joy is sown , and in due time they shall reap the full ripe fruit thereof .

Secondly , It must be remembred that interest and evidence are distinct blessings , every Believer hath interest in Christ , but every Believer hath not the evidence thereof , Isai. 50. 10. Who is among you that feareth the Lord , and obeyeth the voice of his Servant , that walketh in darkness and hath no light . Every Child of God is not of sufficient age to know his Father , or take comfort in that blessed inheritance whereunto he is begotten again , 1 Pet. 1. 3 , 4.

Thirdly , Every Believer doth not walk with like strictness , and exact holiness , all do not exercise faith in a like degree : among Christians some are strong in grace , rich in faith , strict in obedience , tender of sin to an eminent degree , these usually are owners of much Consolation : but others are weak in grace , poor in faith , comparatively careless of their hearts and ways ; frequently grieving the good Spirit of God , and wounding their own Consciences ( the vessel into which Spiritual Consolation is poured ) and these are usually denied the joy and comfort which others abound withal .

Fourthly , The Consolations of Christ are arbitrarily dispensed by the Spirit who is the Comforter , and giveth to every man in such proportions and seasons as pleaseth him ; whence it comes to pass , that he that is rich in comfort to day , may be poor to morrow , and contrarily the heart that is brimful of sorrow one hour , is filled with peace and joy in believing the next . Things that are necessary to the being of a Christian are fixed and stable , but things belonging only to the well-being of a Christian come and go according to the good pleasure and appointment of the Spirit . The use of all follows .

Inference 1.

Hence it follows , that the state of unbelievers is the most sad and uncomfortable state in the world : having no interest in Christ Inference 1. the Consolation of Israel . 'T is true , they abound in Creature-comforts , they live in pleasure upon earth . Joy displaies its colours in their faces : but for all this there is not the least drop of true Consolation in any of their hearts : they have some comfort in the Creature , but none in Christ : that little they gather from the Creature now , is all their portion of joy , Luke 6. 24. Ye have received your consolation : as this is all they have , so they shall enjoy it but a little while , Job 21. 13 , 17. and while they do injoy it , it 's mixt with many gripes of Conscience , Job 14. 13. Even in laughter the heart is sorrowful , and the end of that mirth is heaviness : whatever consolation any unbeliever speaks of besides this , is but by rote ; for when the day of his distress cometh , and the terrors of Conscience shall awake him out of his pleasant dreams , all his sensual joys will vanish from him , and the dores of true Consolation will be all shut against him . Let him go to Jesus Christ , knock at that dore , and say , Lord Jesus thy name is Consolation , my heart is ready to burst within me , hast thou no Consolation for me ? O Lord for one drop of Spiritual Comfort now , but alas there is none , no not in Christ himself for any unbeliever . 'T is Childrens bread ; the Saints priviledge ; comfort and grace are undivided : let him return into himself , search his own Conscience for comfort , and say , O Conscience , thou art more than a thousand witnesses , and thousands have been comforted by thee : where thou speakest comfort , none can speak trouble , hast thou no Consolation for me in my deepest distress ? Alas , no , if God condemn thee , wherewithal shall I comfort thee ? I can speak neither more nor less than the Scriptures put into my mouth , and I find not one word in all the Book of God warranting me to be thy Comforter : believe it as an undoubted truth , ( though the sense of the bewitched world over-rules it ) that the state of unbelievers , even at the best , is a sad and dismal state .

Inference 2.

Let all Believers fetch all their Comfort out of Christ , who is Inference 2. the Consolation of his people : we rejoice ( saith the Apostle ) in Christ Jesus , and have no confidence in the flesh . That 's the true temper of a believing soul : Take heed you live not partly upon Christ , and partly upon the Creature for your Comfort ; much rather beware that you forsake not Christ the fountain of living waters , and hew out Cisterns for your selves which can hold no water , Jer. 2. 13. If you make any Creature the spring and fountain of your comfort , assuredly God will dry up that spring : if your souls draw their Comfort from any Creature , you know they must out-live that Creature , and what then will you do for Comfort ? Beside , as your Comforts are , so are you . The food of every Creature is suitable to its nature . You see divers Creatures feeding upon several parts of the same herb ; the Bee upon the flower , the Bird upon the seed , the Sheep upon the stalk , and the Swine upon the root ; according to their nature , so is their food : sensual men feed upon sensual things : spiritual men upon spiritual things ; as your food is , so are you . If carnal comforts can content thy heart , sure thy heart must then be a very carnal heart : yea , and let Christians themselves take heed , that they fetch not their Consolations out of themselves instead of Christ . Your graces and duties are excellent means and instruments , but not the ground-work , and foundation of your Comfort : they are useful buckets to draw , but not the well it self in which the springs of consolation rise . If you put your duties in the room of Christ , Christ will put your comforts out of the reach of your duties .

Inference 3.

If Christ be the Consolation of Believers , what a comfortable Inference 3. life should all Believers live in this world ? Certainly if the fault be not your own , you might live the happiest and comfortablest lives of all men in the world . If you would not be a discomfort to Christ , he would be a comfort to you every day , and in every condition to the end of your lives : your condition abounds with all the helps and advantages of consolation : you have the command of Christ to warrant your comforts , Phil. 4. 4. You have the Spirit of Christ for a spring of comfort , you have the Scriptures of Christ for the rules of comfort : you have the duties of Religion for the means of comfort : why is it then that you go comfortless ? If your afflictions be many in the world , yet your encouragements be more in Christ : your troubles in the world may be turned into joy , but your comforts in Christ can never be turned into trouble . Why should troubles obstruct your comfort , when the blessing of Christ upon your troubles makes them subservient to promote your happiness ? Rom. 8. 28. Shake off despondency then , and live up to the principles of Religion : your dejected life is uncomfortable to your selves , and of very ill use to others .

Inference 4.

If Christ be the Consolation of Believers , then let all that desire Inference 4. comfort in this world , or in that to come , imbrace Jesus Christ , and get real union with him . The same hour you shall be in Christ , you shall also be at the fountain head of all Consolations . Thy soul shall be then a pardoned soul , and a pardoned soul hath all reason in the world to be a joyful soul : in that day thy Conscience shall be sprinkled with the blood of Christ , and a sprinkled Conscience hath all the reason in the world to be a comforting Conscience : in that day you become the Children of your Father in Heaven ; and he that hath a Father in Heaven , hath all reason to be the joyfullest man upon earth : in that day you are delivered from the sting and hurt of death ; and he that is delivered from the sting of death , hath the best reason to take in the comfort of life . O come to Christ , come to Christ ; till you come to Christ , no true comfort can come to you .

The Sixteenth SERMON . Sermon 16. EPHES. 1. 7. Text. Enforcing the general exhortation by a seventh motive drawn from the first benefit purchased by Christ . In whom we have redemption through his blood , the remission of sins , according to the riches of his grace .

SIx great Motives have been presented already from the Titles of Christ , to draw the hearts of sinners to him : more are now to be offered from the benefits redounding to Believers by Christ . Essaying by all means to win the hearts of men to Christ . To this end I shall in the first place open that glorious priviledge of Gospel remission ; freely and fully conferred upon all that come to Christ by faith , in whom we have redemption by faith , &c.

In which words we have first a singular benefit , or choice mercy bestowed , viz. Redemption ; interpreted by way of apposition , the remission of sins : this is a priviledge of the first rank , a mercy by it self : none sweeter , none more desirable among all the benefits that come by Christ . And therefore ,

Secondly , You have the price of this mercy , an account what it cost , even the blood of Christ ; in whom we have redemption [ through his blood ] Precious things are of great price , the blood of Christ is the meritorious cause of remission .

Thirdly , You have here also the impulsive cause , moving God to grant pardons at this rate to sinners , and that is said to be the riches of his grace . Where by the way you see , that the freeness of the grace of God , and the fulness of the satisfaction of Christ meet together without the least jar in the remission of sin ; contrary to the vain cavil of the Socinian adversaries , In whom we have redemption , even the remission of sins , according to the riches of his grace .

Fourthly , You have the qualified subjects of this blessed priviledge , viz. Believers , in whose name he here speaks [ we ] have remission , ( i. e. ) we the Saints , and faithful in Christ Jesus , vers. 1. we whom he hath chosen in Christ before the foundation of the world , and predestinated unto the adoption of Children , vers. 4 , 5. we that are made accepted in the beloved , vers. 6. 't is we , and we only who have redemption through his blood .

Hence observe ,

DOCT.

That all Believers , and none but Believers , receive the remission Doct. of their sins through the riches of grace , by the blood of Jesus Christ .

In the explication of this point , three things must be spoken to .

1. That all that are in Christ are in a pardoned state . 2. That their pardon is the purchase of the blood of Christ . 3. That the riches of Grace are manifested in remission .

First , That all that are in Christ are in a pardoned state : where I will first shew you what pardon or the remission of sin is .

Secondly , That this is the priviledge of none but Believers .

First , Now remission of sin is the gracious act of God , in and through Christ , discharging a believing sinner from all the guilt and punishment of his sin , both temporal and eternal .

'T is the act of God , he is the author of remission , none can forgive sins but God only , Mark 2. 7. against him only ( i. e. ) principally and essentially the offence is committed , Psal. 51. 4. To his Judgement guilt binds over the soul , and who can remit the debt , but the Creditor , Mat. 6. 12.

'T is an act of God discharging the sinner : it is Gods loosing of one that stood bound , the cancelling of his bond , or obligation : called therefore remission , or releasing in the Text : the blotting out of our iniquities , or the removing our sins from us , as it 's called in other Scriptures , see Psal. 103. 11. Mica . 7. 18 , 19.

It is a gracious act of God , the 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 before his face , but the merciful God casts them all behind his back , never to behold them more , so as to charge them upon his pardoned people . And thus you see , what the pardon of sin is , what the price that purchaseth pardon is ; and what riches of grace God manifesteth in the remission of Believers sins : which were the things to be explained and opened in the Doctrinal part . The improvement of the whole you will have in the following Uses .

Inference 1.

If this be so that all Believers , and none but Believers receive Inference 1. the remission of their sins through the riches of grace , by the blood of Christ : What a happy condition then are Believers in ! Those that never felt the load of sin , may make light of a pardon , but so cannot you that have been in the deeps of trouble and fear about it : those that have been upon the rack of an accusing and condemning Conscience , as David , Heman , and many of the Saints have been , can never sufficiently value a pardon . Blessed is the man whose transgression is forgiven , whose sin is covered ; blessed is the man unto whom the Lord imputeth not iniquity , Psal. 32. 1 , 2. or , O the blessednesses and felicities of the pardoned man ! as the Hebrew sounds . Remission cannot but appear the wonder of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mercies , if we consider through what difficulties the grace of God makes way for it to our souls ; what strong bars the love of God breaks asunder , to open our way to this priviledge : for there can be no pardon without a Mediator : no other Mediator but the Son of God : the Son of God cannot discharge our debts but by taking them upon himself as our surety , and making full payment by bearing the wrath of God for us ; and when all this is done , there can be no actual pardon , except the spirit of grace open our blind eyes , break our hard hearts , and draw them to Christ in the way of believing . And as the mercy of remission comes to us through wonderful difficulties , so it is in it self a compleat and perfect mercy . God would not be at such vast expence of the riches of his grace , Christ would not lay out the invaluable treasures of his precious blood to procure a cheap and common blessing for us . Rejoyce then ye pardoned souls , God hath done great things for you , for which you have cause to be glad .

Inference 2.

Hence it follows , That interest in Christ by faith brings the Inference 2. Conscience of a Believer into a state of rest and peace , Rom. 5. 1. Being justified by faith we have peace with God . I say not that every Believer is presently brought into actual peace and tranquillity of Conscience , there may be many fears , and much trouble even in a pardoned soul : but this is an undoubted truth , that faith brings the pardoned soul into that condition and state where he may find perfect rest in his Conscience , with respect to the guilt and danger of sin . The blood of Christ sprinkles us from an evil ( that is an accusing , condemning ) Conscience . We are apt to fear , that this or that special sin , which hath most terrified and affrighted our Consciences , is not forgiven : but if there be riches enough in the grace of God , and efficacy enough in the blood of Christ ; then the sins of Believers , all their sins , great as well as small , one as well as another without limitation or exception are pardoned .

For let us but consider , if God remits no sin to any man , but with respect to the blood of Christ , then all sins are pardoned as well as any one sin ; because the dignity and desert of that blood is infinite , and as much deserves an universal pardon for all sins , as the particular pardon of any , even the least sin . Moreover , remission is an act of Gods Fatherly love in Christ , and if it be so , then certainly no sin of any Believer can be retained or excluded from pardon : for then the same soul should be in the favour of God so far as it is pardoned , and out of the favour of God , so far as it is unpardoned ; and all this at one and the same instant of time , which is a thing both repugnant to it self , and to the whole stream of the Gospel .

To Conclude , what is the design and end of remission , but the saving of the pardoned soul ? But if any sin be retained or excluded from pardon , the retaining of that sin must needs irritate and void the pardon of all other sins ; and so the acts of God must cross and contradict each other ; and the design and end of God miscarry and be lost , which can never be . So then we conclude , faith brings the believing soul into a state of rest and peace .

Inference 3.

Hence it also follows , That no remission is to be expected by any Inference 3. soul without interest by faith in Jesus Christ : no Christ no pardon , no faith no Christ . Yet how apt are many poor deluded souls to expect pardon in that way where never any soul yet did , or ever can meet it ? Some look for pardon from the absolute mercy of God , without any regard to the blood of Christ , or their interest therein : we have sinned , but God is merciful . Some expect remission of sin by vertue of their own duties , not Christs merits . I have sinned but I will repent , restore , reform , and God will pardon : but little do such men know how they therein diminish the evil of sin , undervalue the justice of God , slight the blood of Christ , and put an undoing cheat upon their own souls for-ever : to expect pardon from absolute mercy , or our own duties , is to knock at the wrong dore , which God hath shut up to all the world , Rom. 3. 20. Whilst these two principles abide firm , that the price of pardon is only in the blood of Christ , and the benefit of pardon only by the application of his blood to us ; this must remain a sure conclusion , that no remission is to be expected by any soul without interest by faith in Jesus Christ . Repentance , restitution and reformation are excellent duties in their kind , and in their proper places ; but they were never meant for saviours or satisfactions to God for sin .

Inference 4.

If the riches of grace be thus manifested in the pardon of sin , Inference 4. how vile an abuse is it of the grace of God to take the more liberty to sin , because grace abounds in the pardon of it !

Shall we continue in sin , that grace may abound ? God forbid , Rom. 6. 1 , 2. Will no cheaper stuff than the grace of God serve to make a cloak for sin ? O vile abuse of the most excellent thing in the whole world ! did Christ shed his blood to expiate our guilt , and dare we make that a plea to extenuate our guilt ? God forbid .

If it be intolerable ingratitude among men to requite good with evil , sure that sin must want a name bad enough to express it , which puts the greatest 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. Believers are said to be made by Jesus Christ , Kings and Priests unto God , and his Father , ( i. e. ) dignified favourites , upon whom the special marks of honour are set by God .

In the opening of this point , three things must be doctrinally discussed and opened .

viz. 1. What the acceptation of our persons with God is . 2. How it appears that Believers are so accepted with God . 3. How Christ the beloved procures this benefit for Believers .

First , What the acceptation of our persons with God is ? 1. To open which , we must remember , that there is a twofold acceptance of persons noted in Scripture .

1. One is the sinful act of a corrupt man . 2. The other the gracious act of a merciful God .

First , accepting of persons is noted in Scripture as the sinful act of a corrupt man : a thing which God abhors : being the corruption and abuse of that power and authority which men have in judgement : overlooking the merit of the cause through sinful respect to the quality of the person , whose cause it is . So that the cause doth not commend the person , but the person the cause : this God every where brands in men , as a vile perverting of judgement , and utterly disclaims it himself , Gal. 2. 6. God accepteth no mans person : Rom. 2. 11. There is no respect of persons with God .

Secondly , There is also an accepting of persons , which is the gracious act of a merciful God ; whereby he receives both the persons and duties of Believers into special grace and favour for Christs sake : and of this my Text speaks . In which act of favour three things are supposed or included .

First , It supposes an estate of alienation and enmity : those only are accepted into favour that were out of favour ; and indeed so stood the case with us , Ephes. 2. 12 , 13. Ye were aliens and strangers , but now in Christ Jesus , ye who sometimes were afar off , are made nigh by the blood of Christ . So the Apostle Peter , in 1 Pet. 2. 10. Which in time past were not a people , but now are the people of God ; which had not obtained mercy , but now have obtained mercy . The fall made a fearful breach betwixt God and man . Sin like a thick cloud intercepted all the beams of divine favour from us : the satisfaction of Christ dissolves that cloud , Isai. 44. 22. I have blotted out as a thick cloud thy transgressions , and as a cloud thy sins : This dark cloud thus dissolved , the face of God shines forth again with chearful beams of favour and love upon all , who by faith are interested in Jesus Christ .

Secondly , It includes the removing of guilt from the persons of Believers , by the imputation of Christs righteousness to them , Rom. 5. 1 , 2. Being justified by faith , we have peace with God through our Lord Jesus Christ : by whom also we have access by faith into this grace wherein we stand : for the face of God cannot shine upon the wicked : the person must be first made righteous before it can be made accepted .

Thirdly , it includes the offering up , or tendering of our persons and duties to God by Jesus Christ . Accepting implies presenting or tendring : Believers indeed do present themselves to God , Rom. 12. 1. but Christs presenting them makes their tender of themselves acceptable to the Lord , Col. 1. 22. In the body of his flesh through death to present you holy , and unblameable , and unreproveable in his sight . Christ leads every Believer as it were by the hand , into the gracious presence of God ; after this manner bespeaking acceptance for him . Father , here is a poor soul that was born in sin , hath lived in Rebellion against thee all his days ; he hath broken all thy laws , and deserved all thy wrath ; yet he is one of that number which thou gavest me before the world was . I have made full payment by my blood for all his sins . I have opened his eyes to see the sinfulness , and misery of his condition : broken his heart for his rebellions against thee : bowed his will in obedience unto thy will : united him to my self by faith , as a living member of my body . And now , Lord , since he is become mine by regeneration , let him be thine also by special acceptation : let the same love with which thou lovest me , embrace him also who is now become mine . And so much for the first particular , viz. what acceptation with God is .

Secondly , In the next place I must shew you how it appears 2. that Believers are thus ingratiated or brought into the special favour of God by Jesus Christ . And this will be evidenced divers ways .

First , By the Titles of love and endearedness with which the Lord graceth and honoureth Believers , who are sometimes called the houshold of God , Ephes. 2. 19. the friends of God , Jam. 2. 23. the dear Children of God , Ephes. 5. 1. the peculiar people of God , 1 Pet. 2. 9. A Crown of Glory , and a Royal Diadem in the hand of their God , Isai. 62. 3. the objects of his delight and pleasure , Psal. 147. 10 , 11. Oh what tearms of endearedness doth God use towards his people ! Doth not all this speak them to be in special favour with him ? Which of all these alone doth not signifie a person highly in favour with God ?

Secondly , The gracious manner in which he treats them upon the throne of grace , to which he allows them to come with boldness , Heb. 4. 16. This also speaks them in the special favour of God : he allows them to come to him in prayer , with the liberty , confidence and filial boldness of children to a Father , Gal. 4. 6. Because ye are sons , God hath sent forth the spirit of his Son into your hearts , crying Abba , Father : the familiar voice of a dear child : yea , which is a wonderful dignation and condescension of the great God to poor worms of the earth , he saith , Isai. 45. 11. Thus saith the Lord the holy One of Israel , and his Maker , Ask me of things to come concerning my sons , and concerning the work of my hands command ye me : an expression so full of grace and special favour to Believers , that it needs great caution in reading and understanding such an high and astonishing expression : the meaning is , that God hath as it were subjected the works of his hands to the prayers of his Saints : and it is as if he had said , If my glory , and your necessity shall require it , do but ask me in prayer , and whatever my almighty power can do , I will do it for you : however let no favourite of Heaven forget the infinite distance betwixt himself and God . Abraham was a great favourite of Heaven , and was called the friend of God , yet see with what humility of spirit , and reverential awe he addresseth to God , Gen. 18. 27. Behold now I have taken upon me to speak unto the Lord , which am but dust and ashes . So that you see the Titles of favour above mentioned are no empty Titles .

Thirdly , Gods readiness to grant , as well as their liberty to ask speaks them the special favourites of God . The heart of God is so propense , and ready to grant the desires of Believers , that it is but ask and have , Mat. 7. 7. the dore of grace is opened at the knock of prayer : that is a favourite indeed to whom the King gives a blank to insert what request he will : If ye abide in me , and my words abide in you ; ye shall ask what ye will , and it shall be done unto you , John 15. 7. Oh blessed liberty of the sons of God! David did but say , Lord turn the Counsel of Ahitophel into foolishness , and it was done as soon as asked , 2 Sam. 15. 31. Joshua did but say , Thou Sun stand still in Gibeon : and a miraculous stop was presently put to its swift motion in the Heavens : nay , which is wonderful to consider , a prayer in the womb , yet unborn , I mean conceived in the heart , and not yet uttered by the lips of Believers , is often anticipated by the propenseness of free grace , Isai. 65. 24. And it shall come to pass that before they call I will answer , and whilst they are yet speaking I will hear . The prayers of others are rejected as an abomination , Prov. 15. 8. God casts them back into their-faces , Mal. 2. 3. But free grace signs the petitions of the Saints more readily , than they are presented : we have not that freedom to ask , that God hath to give : 't is true , the answer of a Believers prayers may be a long time suspended from his sense and knowledge ; but every prayer according to the will of God is presently granted in Heaven , though for wise and holy ends they may be held in a doubtful suspense about them upon earth .

Fourthly , The free discoveries of the secrets of Gods heart to Believers ▪ speaks them to be his special favourites : men open not the counsels and secrets of their own hearts to enemies or strangers , but to their most inward and intimate friends : The secret of the Lord is-with them that fear him , and he will shew them his Covenant , Psal. 25. 14. When God was about to destroy Sodom , he will do nothing in that work of judgement till he had acquainted Abraham , his friend , with his purpose therein , Gen. 18. 17. And the Lord said , Shall I hide from Abraham that thing which I do ? for I know him , &c. So when a King was to be elected for Israel , and the person whom God had chosen , was yet unknown to the people , God as it were whispered that secret unto Samuel the day before , 1 Sam. 9. 15. Now the Lord had told Samuel in his ear a day before Saul came : according to the manner of Princes with some special favourite .

Fifthly , The Lords receiving every small thing that comes from them with grace and favour , when ( mean while ) he rejects the greatest things offered by others , doth certainly bespeak Believers the special favourites of God . There was but one good word in a whole sentence from Sarah , and that very word is noted and commended by God , 1 Pet. 3. 6. She called him Lord . There were but some small beginnings or buddings of grace in young Abijah , and the Lord took special notice of it , 1 Kings 14. 12. Because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam . Let this be an encouragement to young ones , in whom there are found any breathing desires after Christ : God will not reject them if any sincerity be found in them : a secret groan uttered to God in sincerity shall not be despised , Rom. 8. 26. The very bent of a Believers will when he hath no more to offer unto God is an acceptable present , 2 Cor. 8. 11. The very intent and purpose that lies secretly in the heart of a Believer , not yet executed , is accepted with him , 1 Kings 8. 18. Where as it was in thine heart to build an house to my name , thou didst well that it was in thine heart . Thus small things offered to God by Believers find acceptance with him , whilst the greatest presents , even solemn assemblies , Sabbaths and prayers from others are rejected : They are a trouble unto me ( saith God ) I am weary to bear them , Isai. 1. 14 , 15. Incense from Sheba , the sweet Cane from a far Country are not acceptable , nor sacrifices sweet unto God from other hands , Jer. 6. 20. From all which it appears beyond doubt , that the persons and duties of Believers are accepted into the special favour of God by Jesus Christ : which was the second thing to be spoken to , and brings us to the third general , viz.

Thirdly , How Christ the Beloved procures this benefit for 3. Believers ? And this he doth four ways .

First , By the satisfaction of his blood , Rom. 5. 10. When we were enemies , we were reconciled to God by the death of his Son . No friendship without reconciliation , no reconciliation but by the blood of Christ : therefore the new and living way by which Believers come unto God with acceptance , is said to be consecrated for us through the veil of Christs flesh , and hence believers have boldness to enter into the holiest by the blood of Jesus , Heb. 10. 19 , 20.

Secondly , The favour of God is procured for Believers , by their mystical union with Christ , whereby they are made members of his body , of his flesh , and of his bones , Eph. 5. 30. So that look as Adams posterity stood upon the same terms that he their natural head did ; so Believers Christs mystical members stand in the favour of God , by the favour which Christ their spiritual head hath , John 17. 33. I in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them , as thou hast loved me .

Thirdly , Believers are brought into favour with God by Christs becoming their Altar , upon which their persons and duties are all offered up to God : the Altar sanctifies the gift , Heb. 13. 10. And this was typified by that legal rite mentioned , Luke 1. 9 , 10. Christ is that golden Altar from whence all the prayers of the Saints ascend to the throne of God , perfumed with the odours and incense of his merits , Rev. 8. 34. And another Angel came and stood at the Altar , having a golden Censer , and there was given unto him much incense that he should offer it , with the prayers of all Saints upon the golden Altar which was before the Throne ; and the smoak of the incense which came with the prayers of the Saints ascended up before God , out of the Angels hand . And thus you see how the persons and duties of Believers are brought into favour and acceptance with God by Jesus Christ . The Uses follow .

Inference 1.

If all Believers be in favour with God , how great a mercy is Inference 1. it to have the prayers of such ingaged on our behalf ? Would we have our business speed in Heaven , let us get into favour with God our selves , and engage the prayers of his people , the favourites of Heaven , for us : vis unita 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 hand of Satan : I gave thee into the bosom of Christ : I have pardoned unto thee millions of sins , I have bestowed upon thee the riches of mercy : my favour hath made thee great ; and as if all this were too little , I have prepared Heaven for thee : for which of all these favours dost thou thus requite me ?

Inference 6.

How precious should Jesus Christ be to Believers , by whose Inference 6. blood they are ingratiated with God , and by whose intercession they are and shall for ever be continued in his favour ? When the Apostle mentions the Believers translation from the sad state of nature to the blessed priviledged state of grace , see what a Title he bestows upon Jesus Christ the purchaser of that priviledge , calling him the dear Son , Col. 1. 13. not only dear to God , but exceeding dear to Believers also . Christ is the favourite in Heaven , to him you owe all your preferment there : take away Christ , and you have no ground to stand one minute in the favour of God . O then let Jesus Christ the fountain of your honour be also the object of your love and praise .

Inference 7.

Estimate by this the state and condition of a deserted Saint Inference 7. upon whom the favour of God is eclipsed . If the favour of God be better than life , the hiding of it from a gracious soul must be more bitter than death : deserted Saints have reason to take the first place among all the mourners in the world : the darkness before conversion had indeed more of danger , but this hath more of trouble . Darkness after light is dismal darkness . Since therefore the case is so sad , let your preventing care be the more : grieve not the good Spirit of God , you prepare but for your own grief in so doing .

Inference 8.

Lastly , Let this perswade all men to accept Jesus Christ , as Inference 8. ever they expect to be accepted with the Lord themselves . It is a fearful case for a mans person and duties to be rejected of God : to cry and not be heard : and much more terrible to be denied audience in the great and terrible day . Yet as sure as the Scriptures are the sealed and faithful sayings Si voluntatem Dei nosse quisquam desiderat , fit amicus Deo , August . of God , this is no more than what every Christless person must expect in that day , Mat. 7. 22. Luke 13. 26. Trace the history of all times , even as high as Abel , and you shall find that none but Believers did ever find acceptance with God : all experience confirms this great truth , that they that are in the flesh cannot please God . Reader , if this be thy condition let me beg thee to ponder the misery of it in a few sad thoughts .

Consider how sad it is to be rejected of God , and forsaken by all creatures at once : what a day of streights thy dying day is like to be , when Heaven and Earth shall cast thee out together . Be assured whatever thy vain hopes for the present quiet thee withal , this must be thy case , the dore of mercy will be shut against thee , no man cometh to the Father but by Christ . Sad was the case of Saul when he told Samuel , the Philistins make war against me , and God is departed from me , 1 Sam. 28. 15. The Saints will have boldness in the day of Judgment , 1 John 4. 17. but thou wilt be a confounded man ; there is yet , blessed be the God of mercy , a capacity and opportunity of reconciliation , 2 Cor. 5. 19. Isai. 27. 5. But this can be of no long continuance . O therefore by all the regard and love you have for the everlasting welfare of your own souls , come to Christ , embrace Christ in the offers of the Gospel , that you may be made accepted in the beloved .

The Eighteenth SERMON . Sermon 18. JOHN 8. 36. Text. The liberty of Believers opened , and stated . If the Son therefore shall make you free , ye shall be free indeed .

FRom the 30th verse of this Chapter unto my Text , you have an account of the different effects which the words of Christ had upon the hearts of his hearers : some believed , verse 30. these he encourageth to continue in his word , verse 31. giving them this encouragement , vers. 32. Ye shall know the truth , and the truth shall make you free . Hereat the unbelieving Jews take offence , and commence a quarrel with him , vers. 33. We be Abrahams seed , and were never in bondage to any man . We are of no slavish extraction , the blood of Abraham runs in our veins : this scornful boast of the proud Jews , Christ confutes , vers. 34. where he distinguisheth of a twofold bondage ; one to men , another to sin ; one civil , another spiritual : whosoever committeth sin is the servant of sin , then tells them , vers. 36. The servant abideth not in the house for ever , but the Son abideth for ever . Wherein he intimateth two great truths , viz. that the servants and slaves of sin may for a time enjoy the external priviledges of the house or Church of God ; but it would not be long before the master of the house will turn them out of dore : but if they were once the adopted Children of God , then they should abide in the house for ever . And this priviledge is only to be had by their believing in , and union with the natural Son of God , Jesus Christ : which brings us fairly to the Text ; If the Son therefore shall make you free , ye shall be free indeed .

In which words we have two parts .

viz. 1. A Supposition . 2. A Concession .

First , A Supposition , if the Son therefore shall make you free , 1. q. d. The womb of nature cast you forth into the world in a state of bondage , in that state you have lived all your days , servants to sin , slaves to your lusts , yet freedom is to be obtained : and this freedom is the prerogative belonging to the Son of God to bestow : if the Son shall make you free .

Secondly , Christs Concession upon this supposition , then 2. shall ye be free indeed , ( i. e. ) you shall have a real freedom , an excellent and everlasting fredom : no conceit only , as that which you now boast of is : if ever therefore you will be free men indeed , believe in me . Hence note ,

DOCT.

That interest in Christ sets the soul at liberty from all that Doct. bondage whereunto it was subjected in its natural state .

Believers are the Children of the New Covenant , the denizons of Jerusalem which are above , which is free and the mother of them all , Gal. 4. 26. the glorious liberty , viz. that which is spiritual and eternal , is the liberty of the Children of God , Rom. 8. 21. Christ , and none but Christ delivers his people out of the hands of their enemies , Luk. 1. 74.

In the Doctrinal part of this point , I must shew you

First , What Believers are not freed from by Jesus Christ in this world . Secondly , What that bondage is from which every Believer is freed by Christ . Thirdly , What kind of freedom that is which comes in upon believing . Fourthly , Open the excellency of this state of spiritual freedom .

First , What those things are from which Believers are 1. not made free in this world ? we must not think that our spiritual liberty by Christ presently brings us into an absolute liberty in all respects . For ,

First , Christ doth not free Believers from obedience to the moral Law : 'T is true we are no more under it as a Covenant for our justification ; but we are , and must still be under it as a rule for our direction . The matter of the moral law is unchangeable as the nature of good and evil is , and cannot be abolished except that distinction could be destroyed , Mat. 5. 17 , 18. The precepts of the Law are still urged under the Gospel to enforce duties upon us , Eph. 6. 12. 'T is therefore a vain distinction invented by Libertines to say it binds us as Creatures not as Christians : or that it binds the unregenerate part , but not the regenerate : but this is a sure truth , that they who are freed from its penalties , are still under its precepts : though Believers are no more under its curse , yet they are still under its conduct : the Law sends us to Christ to be justified , and Christ sends us to the Law to be regulated . Let the heart of every Christian joyn therefore with Davids in that holy wish , Psal. 119. 4 , 5. Thou hast commanded us to keep thy precepts diligently , O that my heart were directed to keep thy Statutes . 'T is excellent when Christians begin to obey the Law from life , which others obey for life : because they are justified , not that they may be justified . When duties are done in the strength and for the honour of Christ , which is Evangelical ; not in our own strength and for our own ends , which is servile and legal obedience : had Christ freed us from obedience , such a liberty had been to our loss .

Secondly , Christ hath not freed Believers in this world from the temptations and assaults of Satan : even those that are freed from his dominion , are not free from his molestation . 'T is said indeed , Rom. 16. 20. God shall shortly bruise Satan under your feet : but mean time he hath power to bruise and buffet us by his injections , 2 Cor. 12. 7. he now bruiseth Christs heel , Gen. 3. 15. ( i. e. ) bruiseth him in his tempted and afflicted members : though he cannot kill them , yet he can and doth afflict and fright them , by shooting his fiery darts of temptation among them , Eph. 6. 16. 'T is true , when the Saints are got safe into Heaven , they are out of Gun-shot ; there is perfect freedom from all temptation . A Believer may then say , O thou enemy , temptations are come to a perpetual end . I am now arrived there , where none of thy fiery darts can reach me : but this freedom is not yet .

Thirdly , Christ hath not yet freed Believers in this world from the motions of indwelling sin : these are continually acting and infesting the holiest of men , Rom. 7. 21 , 23 , 24. Corruptions like Canaanites are still left in the Land to be thorns in our eyes , and goads in our sides . Those that boast most of freedom from the motions of sin , have most cause to suspect themselves still under the dominion of sin . All Christs freemen are troubled with the same complaint : who among them complains not as the Apostle did , Rom. 7. 24. Oh wretched man that I am , who shall deliever me from the body of this death ?

Fourthly , Jesus Christ doth not free Believers in this world from inward troubles and exercises of soul upon the account of sin . God may let loose Satan and Conscience too , in the way of terrible accusations , which may greatly distress the soul of a Believer , and wofully eclipse the light of Gods Countenance , and break the peace of their souls . Job , Heman and David were all made free by Christ , yet each of them hath left upon record his bitter complaint upon this account , Job 7. 19 , 20. Psal. 88. 14 , 15 , 16. Psal. 38. unto vers. 11.

Fifthly , Christ hath not freed Believers in this world from the rods of affliction . God in giving us our liberty doth not abridge his own liberty , Psal. 89. 32. all the Children of God are made free , yet what Son is there whom the Father chastneth not ? Heb. 12. 8. Exemption from affliction is so far from being the mark of a Freeman , that the Apostle there makes it the mark of a slave . Bastards , not Sons want the discipline and blessing of the Rod : to be freed from affliction would be no benefit to Believers , who receive so many benefits by affliction .

Sixthly , No Believer is freed by Christ from the stroak of death , though they are all freed from the sting of death , Rom. 8. 10. The bodies of Believers are under the same Law of mortality with other men , Heb. 9. 27. we must come to the Grave as well as others : yea , we must come to it through the same agonies , pangs and dolours that other men do : the foot of death treads as heavy upon the bodies of the redeemed as of other men . Believers indeed are distinguished by mercy from others , but the distinguishing mercy lies not here . Thus you see what Believers are not freed from in this world : if you shall now say , what advantage then hath a Believer , or what profit is there in regeneration ? I Answer ,

Secondly , That Believers are freed from many great and 2. sad miseries and evils by Jesus Christ notwithstanding all that hath been said . For ,

First , All Believers are freed from the rigour and curse of the Law : the rigorous yoak of the Law is broken off from their necks , and the sweet and easie yoak of Jesus Christ put on , Mat. 11. 28. The Law required perfect working under the pain of a curse , Gal. 3. 10. accepted of no short endeavours ; admitted no repentance ; gave no strength : it is not so now , proportionable strength is given , Phil 4. 13. Sincerity is reckoned perfection , Job 1. 1. Transgression brings not under condemnation , Rom. 8. 1. O blessed freedom ! when duty becomes delight , and failings hinder not acceptance : this is one part of the blessed freedom of believers .

Secondly , All Believers are freed from the guilt of sin , it may trouble , but it cannot condemn them , Rom. 8. 33. The hand writing which was against us is cancelled by Christ , nailed to his Cross , Colos. 2. 14. When the seal and hand-writing is torn off from the Bond , the Debtor is made free thereby : Believers are totally freed , Acts 13. 39. Justified from all things : and finally freed , John 5. 24. They shall never come into condemnation . O blessed freedom ! How sweet is it to lie down in our beds , yea in our graves ; when guilt shall neither be our Bed fellow , nor Grave fellow !

Thirdly , Christ frees all Believers from the dominion as well as the guilt of sin . Sin shall not have dominion over you , for ye are not under the Law , but under Grace , Rom. 6. 14. The law of the spirit of life which is in Christ Jesus hath made me free from the law of sin and death , Rom. 8. 2. Now who can estimate such a liberty as this ? What slavery , what an intolerable drudgery is the service of divers lusts from all which Believers are freed by Christ : not from the residence but from the reign of sin . 'T is with sin in Believers as it was with those beasts mentioned Dan. 7. 12. They had their dominion taken away , yet their lives were prolonged for a season and time .

Fourthly , Jesus Christ sets all Believers free from the power of Satan ; in whose right they were by nature , Col. 1. 13. they are translated from the power of darkness into the Kingdom of Christ . Satan had the possession of them , as a man of his own goods ; but Christ dispossesseth that strong man armed , alters the property , and recovers them out of his hand , Luke 11. 21 , 22. There are two ways by which Christ frees Believers out of Satans power and possession , namely ,

1. By Price . 2. By Power .

First , By Price , the blood of Christ purchaseth Believers out of the hand of justice by satisfying the law for them , which being done , Satans authority over them falls of course , as the power of a Jaylor over the Prisoner doth , when he hath a legal discharge , Heb. 2. 14. For as much then as the Children are partakers of flesh and blood : he also himself took part of the same , that through death he might destroy him that had the power of death , that is the Devil . The cruel Tyrant beats and burthens the poor captive no more after the ransom is once paid , and he actually freed , and therefore Christ delivers his ,

Secondly , By power . Satan is exceeding unwilling to let go his prey : he is a strong and a malicious enemy : every rescue and deliverance out of his hand , is a glorious effect of the almighty power of Christ , Act. 26. 18. 2 Cor. 10. 5. How did our Lord Jesus Christ grapple with Satan at his death , and triumphed over him , Col. 2. 15. O glorious salvation , blessed liberty of the Children of God!

Fifthly , Christ frees Believers from the poisonous sting and hurt of death : kill us it can , but hurt us it cannot , 1 Cor. 15. 55 , 56. O death where is thy sting ? O grave where is thy victory ? The sting of death is sin , and the strength of sin is the Law : but thanks be to God which giveth us the victory through our Lord Jesus Christ . If there be no hurt , there should be no horror in death : 't is guilt that arms death both with its hurting and terrifying power . To dye in our sins , John 8. 24. To have our bones full of the sins of our youth , which shall lye down with us in the dust , Job 20. 11. To have death , like a Dragon , pulling a poor guilty Creature as a prey into its dreadful Den , Psal. 49. 14. In this lies the danger and horror of death : but from death as a curse , and from the grave as a Prison , Christ hath set Believers at liberty , by submitting to death in their room , by his victorious resurrection from the grave , as the first-born of the dead : death is disarmed of its hurting power : the death of Believers is but a sleep in Jesus .

Thirdly , The next thing to be briefly spoken to , is the 3. kind and nature of that freedom and liberty purchased and procured by Christ for Believers .

Now liberty may be considered two ways .

viz. 1. As Civil . 2. As Sacred .

As to civil freedom or liberty , it belongs not to our present business : Believers as to their civil capacity are not freed from the duties they owe to their Superiors . Servants , though Believers , are still to be subject to their Masters according to the flesh with fear and trembling , Ephes. 6. 5. nor from obedience to lawful Magistrates whom we are to obey in the Lord , Rom. 13. 1 , 4. Religion dissolves not the bonds of civil relations : nor is it to be used as an occasion to the flesh , 1 Pet. 2. 16. 'T is not a carnal but a spiritual freedom Christ hath purchased for us : and this spiritual freedom is again to be considered , either

as 1. Inchoate . 2. Consummate .

The liberty Believers have at present is but a beginning liberty , they are freed but in part from their spiritual enemies : but it is a growing liberty every day , and will be consummate , and compleat at last .

To conclude , Christian Liberty is ,

either 1. Privative , or , 2. Positive .

The liberty Believers are invested with , is of both kinds : they are not only freed from many miseries , burthens and dangers ; but also invested by Jesus Christ with many royal priviledges and invaluable immunities .

Fourthly , And this brings us to the fourth and last thing ; 4. namely the properties of this blessed freedom which the Saints enjoy by Jesus Christ : and if we consider it duly it will be found to be ,

First , A wonderful liberty , never enough to be admired : how could it be imagined that ever those who owed unto God more than ever they could pay by their own eternal sufferings , those that were under the dreadful curse and condemnation of the Law , in the power and possession of Satan the strong man armed ; those that were bound with so many chains in their spiritual prison ; their understanding bound with ignorance , their wills with obstinacy , their hearts with impenetrable hardness , their affections with a thousand bewitching vanities ; that slight their state of slavery so much as industriously to oppose all instruments and means of deliverance : For such persons to be set at liberty , notwithstanding all this , is the wonder of wonders , and is deservedly marvellous in the eyes of Believers for ever .

Secondly , The freedom of Believers is a peculiar freedom : a liberty which few obtain , the generality abiding still in bondage to Satan , who from the multitude of his Subjects is stiled the god of this world , 2 Cor. 4. 4. Believers in Scripture are often called a remnant , which is but a small part of the whole piece : the more cause have the people of God to admire distinguishing mercy : how many Nobles and great ones of the world are but royal slaves to Satan and their own lusts !

Thirdly , The liberty of Believers is a liberty dearly purchased by the blood of Christ : what that Captain said , Acts 22. 28. With a great sum obtained I this freedom , may be much more said of the Believers freedom : 't was not Silver or Gold but the precious blood of Christ that purchased it , 1 Pet. 1. 18.

Fourthly , The freedom and liberty of Believers is a growing and encreasing liberty , they get more and more out of the power of sin , and nearer still to their compleat salvation every day , Rom. 13. 11. the body of sin dieth daily in them : they are said to be crucified with Christ : the strength of sin abates continually in them after the manner of crucified persons : who dye a slow but sure death : and look in what degree the power of sin abates , proportionably their spiritual liberty encreases upon them .

Fifthly , 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 Christ hath made us free ; and be not again entangled in the yoke of bondage , Gal. 5. 1. and again , Ye are bought with a price , be not ye the servants of men . It 's Christs prerogative to prescribe the rules of his own house ; he hath given no man dominion over your faith , 2 Cor. 1. 24 , one man is no rule to another , but the word of Christ a rule to all : follow not the holiest of men one step farther than they follow Christ , 1 Cor. 11. 4. Man is an ambitious creature , naturally affecting dominion : and dominion over the mind rather than over the body : to give law to others feeds pride in himself : so far as any man brings the word of Christ to warrant his injunctions , so far we are to obey , and no farther : Christ is your Lord and Lawgiver .

Inference 6.

Lastly , Let this encourage and perswade sinners to come to Inference 6. Christ , for with him is sweet liberty for poor captives . Oh that you did but know what a blessed state Jesus Christ would bring you into : Come unto me ( saith he ) ye that labour , and are heavy laden ; and what encouragement doth he give to comers but this , my yoke is easie , and my burthen is light ? The Devil perswaded you that the ways of obedience and strict godliness are a perfect bondage ; but if ever God regenerate you , you will find his ways , ways of pleasantness , and all his paths peace : you will rejoyce in the way of his Commandments as much as in all riches : you will find the worst work Christ puts you about even suffering work , sweeter than all the pleasures that ever you found in sin . O therefore open your hearts at the call of the Gospel : come unto Christ , then shall you be free indeed .

The Nineteenth SERMON . Sermon 19. 1 PET. 3. 18. Text. The Saints coming home to God by Reconciliation and Glorification , opened and applied . For Christ hath once suffered for sins , the just for the unjust ; that he might bring us to God .

THe scope of the Apostle in this place is to prepare and fortifie Christians for a day of suffering . In order to their chearful sustaining whereof he prescribeth two excellent rules of mighty use for all suffering Christians .

First , To get a good Conscience within them , vers. 16 , 17. hic murus aheneus esto .

Secondly , To set the example of Christs suffering before them , vers. 18. for Christ hath once suffered for sinners : the sufferings of Christ for us , is the great motive engaging Christians to suffer chearfully for him .

In the words before us we have ,

First , The sufficiency and fulness of Christs sufferings intimated in that particle [ once ] Christ needs to suffer no more , having finished and compleated that whole work at once .

Secondly , The meritorious cause of the sufferings of Christ , and that is sin , Christ once suffered for sins : not his own sins , but ours : as it follows in the next clause , which is the third thing here observable , viz.

Thirdly , The admirable grace and unexampled love of Christ to us sinners , the just for the unjust , in which words the substitution of Christ in the room and place of sinners , the vice-gerence of his death is plainly expressed . Christ died not only nostro bono , for our good , but also nostro loco in our stead .

Fourthly , Here is also the final cause or design and scope of the sufferings of Christ , which was to bring us to God .

Fifthly , Here is also the issue of the sufferings of Christ , which was the death of Christ in the flesh , and the quickning of Christ after death by the Spirit : many excellent observations are lodged in the bosom of this Scripture : all which I must pass in silence at this time , and confine my discourse to the final cause of the sufferings of Christ , namely that he might bring us to God : where the observation will be plainly and briefly this .

DOCT.

That the end of Christs cursed death and bitter sufferings was Doct. to bring all those for whom he died unto God .

In the explication and preparation of this point for use two things must be spoken unto .

viz. 1. What Christs bringing us to God imports . 2. What influence the death of Christ hath upon this design of bringing us to God .

First , What Christs bringing us to God imports : and certainly 1. ) there be many great and excellent things carried in this expression : more generally it notes our state of reconciliation and our state of glorification : by reconciliation we are brought nigh to God , Ephes. 2. 13. Ye are made nigh , ( i. e : ) reconciled , by the blood of Christ . Heb. 12. 22 , 23. we are said to come to God the Judge of all . By reconciliation we are brought nigh unto God now ; by glorification we shall be brought home to God hereafter , 1 Thes. 4. 17. We shall be ever with the Lord : but more particularly this phrase , that he might brings us to God , imports ,

First , That the chief happiness of man consisteth in the ( 1. ) enjoyment of God : that the creature hath as necessary dependance upon God for happiness , as the stream hath upon the fountain , or the image in the glass upon the face of him that looks into it . Look as the sum of the creatures misery lies in this , depart from me ; separation from God is the principal part of damnation : So on the contrary , the chief happiness of the creature consisteth in the enjoyment and blessed vision of God , 1 John 3. 2. Psal. 17. 15. I shall be satisfied when I awake with thy likeness .

Secondly , It implies mans revolt and apostasie from God , ( 2. ) Ephes. 2. 12. But now in Christ Jesus , ye who were sometime afar Li●…t facultates non ●…runt per lapsum abolitae , determinatio tamen earum ad objecta spiritualia fuit protinus extincta . Zeae●… . de imagine Dei. off , are made nigh by the blood of Christ . Those whom Christ bringeth unto God were before afar off from him , both in state and condition ; and in temper and disposition : we were lost creatures , and had no desire to return to God : the Prodigal was said to go into a far Country , Luke 15. 30.

Thirdly , Christs bringing us to God implies our inability to return to God of our selves : we must be brought back by Christ , or perish for ever in a state of separation from God : the lost sheep is made the embleme of the lost sinner , ( 3. ) Luke 15. 5. The sheep returns not to the fold of it self , but the shepheard seeks it , finds it , and carries it back upon his shoulders : and the Apostle plainly tells us , Rom. 5. 6. that when we were without strength ( i. e. ) any ability to recover , help or save our selves ; in due time Christ died for the ungodly .

Fourthly , Christs bringing us to God evidently implies ( 4. ) this , that Gods unsatisfied justice was once the great bar betwixt him and man : man can have no access to God but by Christ : Christ brings us to God by no other way but the way of satisfaction by his blood : he hath suffered 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 Fe●…ti nos ad te , & inquietum est cor nostrum do●…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 .

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 efficacy thereof upon his heart before ; it so came at this time , as it never came before .

From hence the observations are ,

DOCT. 1.

That unregenerate persons are generally full of groundless confidence Doct. 1. and chearfulness , though their condition be sad and miserable .

DOCT. 2.

That there is a mighty efficacy in the Word or Law of God to Doct. 2. kill vain confidence and quench carnal mirth in the hearts of men , when God sets it home upon their Consciences .

We shall take both these points under consideration , and improve them to the design in hand .

DOCT. 1.

That unregenerate persons are generally full of groundless confidence Doct. 1. and chearfulness , though their condition be sad and miserable . Rev. 3. 17. Because thou saist I am rich and increased with goods , and have need of nothing ; and knowest not that thou art wretched , and miserable , and poor , and blind , and naked : this is the very life that unregenerate men do live .

In the opening whereof I will shew you , 1. What is the life of the unregenerate . 2. What maintains that life . 3. How it appears that this is the life the generality of the world do live . 4. The danger of living such a life as this : and then apply it .

First , What is the life of the unregenerate , and wherein it consists ? Now there being among others three things 1. in which the life of the unregenerate doth principally consist , viz. Carnal Security , Presumptuous Hope , and False Joy :

Of these briefly in their order .

First , There is in unregenerate men a great deal of carnal security , they dread no danger , Luke 11. 21. When a strong man armed keepeth his palace , his goods are in peace : there is generally a great stillness and silence in the Consciences of such men : when others ( in a better condition ) are watching and trembling , they sleep securely , so they live , and so oft-times they dye , Psal. 73. 4. they have no bonds in their death ; Hebrew , no knots , no difficulties that puzzle them : 't is true , the Consciences of few men are so perfectly stupified , but that sometime or other they twinge and gird them , but it seldom works at that height , or continues with them so long as to give any considerable interruption to their carnal peace and quietness .

Secondly , The life of the unregenerate consisteth in presumptuous hope : this is the very foundation of their carnal security . So Christ tells the Jews , John 8. 54 , 55. Of whom ye say that he is your God , and yet ye have not known him . The world is full of hope without a promise , which is but as a Spiders web when a stress comes to be laid upon it , Job 27. 8. Unregenerate men are said indeed to be without hope , Eph. 2. 12. but the meaning is , they are without any solid well-grounded hope : for in Scripture account vain hope is no hope . Except it be a lively hope , 1 Pet 1. 3. a hope flowing from union with Christ , Col. 1. 27. a hope nourished by experience , Rom. 5. 4. a hope for which a man can give a reason , 1 Pet. 3. 15. a hope that puts men upon heart-purifying endeavours , 1 John 3. 3. it is in the account of God a cypher , a vanity , not deserving the name of hope : and yet such a groundless , dead , Christless , irrational idle hope is that which the unregenerate lives upon .

Thirdly , The life of the unregenerate consisteth in false joy , the immediate off spring of ungrounded hope , Mat. 13. 20. the stony ground received the word with joy .

There are two sorts of joy upon which the unregenerate live ,

viz. 1. A sensitive joy in things Carnal . 2. A delusive joy in things Spiritual .

They rejoyce in Corn , Wine and Oyl , in their Estates and Children , in the pleasant fruitions of the Creature : yea , and they rejoyce also in Christ and the Promises , in Heaven and Glory : with all which they have just such a kind of communion as a man hath in a dream with a full feast and curious musick , and just so their joy will vanish when they awake . Now these three , security , hope and joy make up the livelihood of the carnal world .

Secondly , Next it concerns us to enquire what are the 2. things that maintain and support this security , hope and joy in the hearts of unregenerate men , and if we consider duely , we shall find Church priviledges , natural ignorance , false evidences of the love of God , slight workings of the Gospel , self-love , comparing themselves with the more prophane ; and Satans policy managing all these in order to their eternal ruine ; are so many springs to feed and maintain this life of delusion in the unregenerate .

1. First , Church priviledges lay the foundation to this strong delusion : thus the Jews deceived themselves , saying in their hearts , We have Abraham for our Father , Mat. 3. 9. This propt up their vain hopes that Abrahams blood ran in their veins , though Abrahams faith and obedience never wrought in their hearts .

2. Secondly , Natural ignorance , this keeps all in peace ; they that see not , fear not . There are but two ways to quiet the hearts of men about their spiritual and eternal concernments , viz. the way of assurance and faith , or the way of ignorance and self-deceit : by the one we are put beyond danger , by the other beyond fear , though the danger be greater . Satan could never quiet men if he did not first blind them .

3. Thirdly , False evidence of the love of God is another spring feeding this security , vain hope , and false joy in the hearts of men : see the power of it to hush and still the Conscience , Mat. 7. 22. Many will say to me in that day , Lord , Lord , have we not prophesied in thy name , &c. The things upon which they build their evidence and confidence were external things in Religion , yet they had a quieting power upon them as if they had been the best evidences in the world .

4. Fourthly , Slight workings of the Gospel , such are transient motions of the affections under the word , Heb. 6. 8. the working of their desires about spiritual objects , Joh. 6. 34. Mat. 25. 8. the external change and reformation of their ways , Mat. 12. 43. all which serve to nourish the vain hopes of the unregenerate .

5. Fifthly , Self-love is an apparent reason and ground of security and false hope , Mat. 7. 3. it makes a man to overlook great evils in himself , whilst he is sharp-sighted to discover and censure lesser evils in others : self-love takes away the sight of sin , by bringing it too near the eye .

6. Sixthly , Mens comparing themselves with those that are more prophane and grosly wicked than themselves , serves notably to quiet and hush the Conscience asleep ; God , I thank thee , said the Pharisee , I am not as other men , or as this Publican . O what a Saint did he seem to himself , when he stood by those that were more externally wicked !

7. Seventhly and Lastly , The policy of Satan to manage all these things to the blinding and ruining of the souls of men , is another great reason they live so securely and pleasantly as they do , in a state of so much danger and misery , 2 Cor. 4. 3 , 4. The God of this world blinds the eyes of them that believe not .

Thirdly , You have seen what the life of the unregenerate is , and what maintains that life : in the next place I shall 3. give you evidence that this is the life the generality of the world do live : a life of carnal security , vain hope and false joy : this will evidently appear , if we consider ,

First , The activity and liveliness of mens spirits in pursuit of the world . O how lively and vigorous are their hearts in the management of earthly designs , Psal. 6. 4. Who will shew us any good ? The world eats up their hearts , time and strength . Now this could never be if their eyes were but opened to see the danger and misery their souls be in : how few designs for the world run in the thoughts of a condemned man ? O if God had ever made the light of conviction to shine into their Consciences , certainly the temptations would lye the quite contrary way ; even in too great a neglect of things of this life : but this briskness and liveliness plainly shews the great security which is upon most men .

Secondly , The marvellous quietness and stillness that is in the thoughts and consciences of men about their everlasting concernments plainly shews this to be the life of the unregenerate : how few scruples , doubts or fears shall you hear from them ? how many years may a man live in carnal families before he shall hear such a question as this seriously propounded , What shall I do to be saved ? There are no questions in their lips , because no fear or sense of danger in their hearts .

Thirdly , The general contentedness and profest willingness of carnal men to dye , gives clear evidence that such a life of security and vain hope is the life they live ; Like sheep they are laid in the grave , Psal. 49. 14. O how quiet and still are their Consciences , when there are but a few breaths more between them and everlasting burnings ! Had God opened their eyes to apprehend the consequences of death , and what follows the pale Horse , Rev. 6. 8. it were impossible but that every unregenerate man should make that bed on which he dies shake and tremble under him .

Fourthly and Lastly , The low esteem men have for Christ , and the total neglect of , at least the meer trifling with those duties in which he is to be found , plainly discovers this stupid secure life to be the life that the generality of the world do live : for were men sensible of the disease of sin , there could be no quieting them without Christ the Physician , Phil. 3. 8. All the business they have to do in this world could never keep them from their knees , or make them strangers to their Closets : all which , and much more that might be said of like nature , gives too full and clear proof to this sad assertion , that this is the life the unregenerate world generally lives .

Fourthly , In the last place I would speak a few words to 4. discover the danger of such a life as hath been described , to which purpose let the following brief hints be minded seriously .

First , By these things souls are inevitably betrayed into Hell and eternal ruine , this blinding is in order to damning , 2 Cor. 4. 3 , 4. If our Gospel be hid , it is hid to them that are lost ; whose eyes the god of this world hath blinded : those that are turned over into eternal death are thus generally mop't and hoodwinkt in order thereunto , Isai. 6. 9 , 10. And he said go and tell this people , hear ye indeed but understand not , and see ye indeed but perceive not : make the heart of this people fat , and make their ears heavy , and shut their eyes ; lest they see with their eyes , and hear with their ears , and understand with their hearts , and convert and be healed .

Secondly , As damning is the event of blinding , so nothing makes Hell a more terrible surprise to the soul than this doth : by this means the wrath of God is felt before its danger be apprehended , a man is past all hope before he begins to have any fear : his eternal ruine like a breach ready to fall , swelling out in a high wall cometh suddenly at an instant , Isa. 30. 13. And as it damns surely and surprizingly , so ,

Thirdly , Nothing more aggravates a mans damnation than to sink suddenly into it , from amidst so many hopes and high confidence of safety : for a man to find himself in Hell when he thought and concluded himself within a step of Heaven , O what a Hell will it be to such men ! the higher their vain hopes lifted them up , the more dreadful must their fall be , Mat. 7. 22. And as it damns surely , surprizingly and with highest aggravations , So ,

Fourthly , This life of security and vain hope frustrates all the means of recovery and salvation in the only season , wherein they can be useful and beneficial to us : by reason of these things the word hath no power to convince mens Consciences , nothing can bring them to a sight and sense of their condition : therefore Christ told the self-confident and blind Jews , Mat. 21. 21. That the Publicans and Harlots go into the kingdom of God before them : and the reason is , because their hearts lye more open and fair to the strokes of conviction and compunction for sin than those do , who are blinded by vain hopes and confidences .

Inference 1.

Is this the life that the unregenerate world lives ? then it is not to be wondered at , that the preaching of the Gospel hath so Inference 1. little success : who hath believed our report ( saith the Prophet ) and to whom is the arm of the Lord revealed ? Isai. 53. 1. Ministers study for truths apt to awaken and convince the Consciences of them that hear them , but their words return again to them : they turn to God and mourn over the matter , we have laboured in vain , and spent our strength for nought ; and this is the cause of all security ; and vain hopes bar fast the dores of mens hearts against all the convictions and perswasions of the word : the greater cause have they to admire the grace of God , who have or shall find the convictions of the word sharper than any two-edged Sword , piercing to the dividing asunder of the soul and spirit : to whose hearts God brings home the Commandment by an effectual application .

Inference 2.

If this be the life of the unregenerate world , what deadly enemies Inference 2. are they that nourish and strengthen the groundless confidences and vain hopes of salvation in men ! This the Scripture calls the healing of the hurt of souls slightly , by crying peace , peace , when there is no peace , Jer. 6. 14. the sowing of Pillows under their arm holes , Ezech. 13. 18. that they may lye soft and easie under the Ministry : and this is the Doctrine which the people love , but O what will the end of these things be ! 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 temper , Gal. 〈◊〉 1. 23. He which persecuted us in times past , now preacheth the faith , which once he destroyed : thus a Tyger is transformed into a Lamb by the power of the word of God .

Secondly , It makes the soul upon which it works to forgo and quit the dearest interest it hath in this world for Jesus Christ , Phil. 3. 7 , 8 , 9. riches , honours , self righteousness , dearest relations are denied and forsaken : reproach , poverty and death it self are willingly imbraced for Christs sake ; when once the efficacy of the word hath been upon the hearts of men , 1 Thes. 1. 6. Those that were their companions in sin are declined , renounced and cast off with abhorrence , 1 Pet. 4. 3 , 4. In such things as these the mighty power of the word discovers it self .

Secondly , Next let us see wherein the efficacy of the word upon the souls of men principally consisteth : and we find 2. in Scripture it exerteth its power in five distinct acts upon the soul ; by all which it strikes at the life , and kills the very heart of vain hopes . For ,

First , It hath an awakening efficacy upon secure and sleepy sinners : it rouzes the Conscience , and brings a man to a sense and feeling apprehension , Eph. 5. 13 , 14. the first effectual jog or touch of the word startles the drousie Conscience . A poor sinner lies in his sins as Peter did in his Chains fast asleep , though a Warrant were signed for his Execution the next day : but the Spirit in the word awakens him , as the Angel did Peter : and this awakening power of the word is in order both of time and nature antecedent to all its other operations and effects .

Secondly , The Law of God hath an enlightning efficacy upon the minds of men : 't is eye-salve to the blinded eye , Rev. 3. 18. a light shining in a dark place , 2 Pet. 1. 19. a light shining into the very heart of man , 2 Cor. 4. 6. When the word comes in power , all things appear with another face : the sins that were hid from our eyes , and the danger which was concealed by the policy of Satan from our souls , now lie clear and open before us , Eph. 5. 8.

Thirdly , The word of God hath a convincing efficacy : it sets sin in order before the soul , Psal. 50. 21. as an Army is drawn up in exact order , so are the sins of nature and practice , the sins of youth and age , even a great and terrible Army is drawn up before the eye of the Conscience ; the convictions of the word are clear and full , 1 Cor. 14. 24 , 25. the very secrets of a sinners heart are made manifest ; his mouth is stopt ; his pleas are silenced ; his Conscience yields to the charge of guilt , and equity of the sentence of the Law . So that the soul stands mute , and self-condemned at the Bar of Conscience : it hath nothing to say why the wrath of God should not come upon it to the uttermost , Rom. 3. 19.

Fourthly , The Law of God hath a soul-wounding , an heart-cutting efficacy : it pierces into the very soul and spirit of man , Act. 2. 37. When they heard this , they were pricked at their hearts , and said unto Peter , and to the rest of the Apostles ; Men and brethren what shall we do ? A dreadful sound is in the sinners ears , his soul is in deep distress , he knows not which way to turn for ease ; no Plaister but the blood of Christ can heal these wounds which the word makes : no outward trouble , affliction , disgrace or loss ever touched the quick as the word of God doth .

Fifthly , The word hath a heart-turning , a soul converting efficacy in it : 't is a regenerating as well as a convincing word , 1 Pet. 1. 23. 1 Thes. 1. 9. The Law wounds , the Gospel cures ; the Law discovers the evil that is in sin , and the misery that follows sin : and the Spirit of God working in fellowship with the word effectually turns the heart from sin . And thus we see in what glorious acts , the efficacy of the word discovers it self upon the hearts of men , and all these acts lie in order to each other : for until the soul be awakened it cannot be enlightned , Eph. 5. 14. till it be enlightned it cannot be convinced , Eph. 5. 13. Conviction being nothing else , but the application of the light that shines in the mind to the Conscience of a sinner ; till it be convinced it cannot be wounded for sin , Act. 2. 37. and until it be wounded for sin , it will never be converted from sin , and brought effectually to Jesus Christ : and thus you see what the power of the word is .

Thirdly , In the last place , it will concern us to enquire whence the word of God hath all this power ; and it is 3. most certain that it is not a power inherent in it self , nor derived from the instrument by which it is managed ; but from the Spirit of the Lord who communicates to it all that power and efficacy which it hath upon our souls .

First , Its power is not in or from it self : it works not in a Physical way as natural agents do ; for then the effect would alwayes follow , except it were miraculously hindred : but this spiritual efficacy is in the word , as the healing vertue was in the waters of Bethesda , John 5. 4. An Angel went down at a certain season into the Pool , and troubled the water : whosoever then first after the troubling of the water stepped in , was made whole of whatsoever disease he had . It is not a power naturally inherent in it at all times , but communicated to it at some special seasons : how often is the word Preached , and no man awaked or convinced by it !

Secondly , The power of the word is not communicated to it by the instrument that manageth it , 1 Cor. 3. 7. Neither is he that planteth any thing ; neither he that watereth . Ministers are nothing to such an effect and purpose as this is : he doth not mean that they are useless and altogether unnecessary , but insufficient of themselves to produce such mighty effects : it works not as it is the word of man , 1 Thes. 2. 13. Ministers may say of the ordinary , as Peter said of the extraordinary effects of the Spirit , Acts 3. 12. Ye men of Israel why marvel ye at this , or why look ye so earnestly on us , as though by our own power or holiness we had made this man to walk ? If the effects of the word were in the power , and at the command of him that preacheth it , then the blood of all the souls that perish under our Ministry must lye at our door , as was formerly noted .

Thirdly , If you say whence then hath the word all this power ? Our answer is , it derives it all from the Spirit of God , 1 Thes. 2. 13. For this cause thank we God without ceasing , Literâ jubetur , spiritu dona●…r . Aug. Ep. 157. because when ye received the word of God which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of God , which effectually worketh also in you that believe . 'T is a successful instrument only when it is in the hand of the Spirit , without whose influence it never did , nor can convince , convert or save any soul. Now , the Spirit of God hath a soveraignty over three things in order to the conversion of the sinner .

viz. 1. Over the word which works . 2. Over the soul wrought upon . 3. Over the time and season of working .

First , The Spirit hath a glorious soveraignty over the word it self , whose instrument it is , to make it successful or not ; as it pleaseth him , Isai. 55. 10 , 11. For as the rain cometh down , and the snow from Heaven , &c. so shall my word be that goeth out of my mouth : as the Clouds so the word is carried and directed by divine pleasure : 't is the Lord that makes them both give down their blessings , or to pass away fruitless and empty : yea , 't is from the Spirit that this part of the word works and not another : those things upon which Ministers bestow greatest labour in their preparation , and from which accordingly they have the greatest expectation ; these do nothing , when mean time something that dropt occasionally from them , like a chosen Shaft strikes the mark and doth the work .

Secondly , The Spirit of the Lord hath a glorious soveraignty over the souls wrought upon ; 't is his peculiar work to take away the stony heart out of our flesh , and to give us an heart of flesh , Ezec. 36. 26. We may reason , exhort and reprove , but nothing will stick till the Lord set it on . The Lord opened the heart of Lydia under Pauls ministry : he opens every heart that is effectually opened to receive Christ in the word : if the word can get no entrance , if your hearts remain dead under it still , we may say concerning such souls , as Martha did concerning her Brother Lazarus ; Lord if thou hadst been here , my Brother had not died . So , Lord , if thou hadst been in this Sermon , in this Prayer , or in that counsel , these souls had not remained dead under them .

Thirdly , The Spirit hath dominion over the times and seasons of conviction and conversion : therefore the day in which souls are wrought upon is called the day of his power , Psal. 110. 3. that shall work at one time , which had no efficacy at all at another time : because this , and not that was the time appointed : and thus you see whence the word derives that mighty power it hath .

Now this word of God when it is set home by the Spirit is mighty to convince , humble and break the hearts of sinners , Joh. 16. 9. The Spirit when it cometh shall convince the world of sin : the word signifies conviction by such clear demonstration as compelleth assent : it not only convinces men in general that they are sinners , but it convinceth men particularly of their own sins , and the aggravations of them . So in the Text , sin revived , that is , the Lord revived his sins , the very circumstances and aggravations with which they were committed : and so it will be with us when the Commandment comes : sins that we had forgotten , committed so far back as our youth or childhood ; sins that lay slighted in our Consciences , shall now be rouzed up as so many sleepy Lyons to affright and terrifie us : for now the soul hears the voice of God in the word , as Adam heard it in the cool of the day and was afraid , and hides it self ; but all will not do : for the Lord is come in the word : sin is held up before the eyes of the Conscience in its dreadful aggravations and fearful consequences , as committed against the holy Law , clear light , warnings of Conscience , manifold mercies , Gods long-suffering , Christs precious blood , many warnings of judgements , the wages and demerit whereof by the verdict of a mans own Conscience , is death , eternal death , Rom. 6. 23. Rom. 1. 32. Rom. 2. 9. thus the Commandment comes , sin revives , and vain hopes give up the Ghost .

Inference 1.

Is there such a mighty power in the word , then certainly the word is of divine authority : there cannot be a more clear , and Inference 1 : satisfying proof , that it is no humane invention , than the common sense that all Believers have of the almighty power in which it works upon their hearts : so speaks the Apostle , 1. Thes. 2. 13. When ye received the word of God which ye heard of us , ye received it not as the word of man , but ( as it is in truth ) the word of God ; which effectually worketh also in you that believe . Can the power of any creature , the word of a meer man , so convince the Conscience , so terrifie the heart , so discover the very secret thoughts of the soul , put a man into such tremblings ? No , no , a greater than man must needs be here : none but a God can so open the eyes of the blind , so open the graves of the dead , so quicken and enliven the Conscience that was seared , so bind over the soul of a sinner to the judgement to come , so change and alter the frame and temper of a mans spirit , so powerfully raise , refresh and comfort a drooping dying soul. Certainly the power of God is in all this ; and if there were no more , yet this alone were sufficient to make full proof of the divine authority of the Scriptures .

Inference 2.

Judge from hence what an invaluable mercy the preaching of Inference 2. the word is to the world : 't is a blessing far above our estimation of it ; little do we know what a treasure God committeth to us in the Ordinances , Acts 13. 25. To you is the word of this salvation sent : 't is the very power of God to salvation , Rom. 1. 16. and salvation is ordinarily denied to whom the preaching of the word is denied , Rom. 10. 14. It 's called the word of life , Phil. 2. 16. and deserves to be valued by every one of us as our life : the eternal decree of Gods election is executed by it upon our souls : as many as be ordained to eternal life shall believe by the preaching of it . Great is the ingratitude of this generation which so slights and undervalues this invaluable treasure : which is a sad presage of the most terrible judgement , even the removing our Candlestick out of its place , except we repent .

Inference 3.

How sore and terrible a judgement lies upon the souls of those Inference 3. men to whom no word of God is made powerful enough to convince and awaken them ! Yet so stands the case with thousands who constantly sit under the preaching of the word : many Arrows are shot at their Consciences , but none goes home to the mark , all fall short of the end : the Commandment hath come unto them many thousand times , by way of promulgation and ministerial inculcation , but never yet came home to their souls by the spirits effectual application . Oh friends , you have often heard the voice of man , but you never yet heard the voice of God : your understandings have been instructed , but your Consciences to this day were never throughly convinced ; We have mourned unto you , but ye have not lamented , Mat. 11. 17. Who hath believed our report , and unto whom is the arm of the Lord revealed ? Alas , we have laboured in vain , we have spent our strength for nought , our word returns unto us empty ; but O what a stupendious judgement is here ! Heb. 6. 7 , 8. The earth which drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from God ; but that which beareth thorns and briars is rejected , and is nigh unto cursing , whose end is to be burned . What a sore judgement and sign of Gods displeasure would you account it , if your fields were cursed ; if you should manure , dress , plough and sow them ; but never reap the fruit of your labour , the increase being still blasted ? And yet this were nothing compared with the blasting of the word to your souls : that which is a savour of life unto life unto some , becomes the savour of death unto death , to others , 2 Cor. 2. 16. The Lord affect our hearts with the terrible stroaks of God upon the souls of men .

2d Use of Exhortation .

I shall conclude this point with a few words of Exhortation to three sorts of men , Use 2.

viz. 1. To those that never felt the power of the word . 2. To those that have only felt some slight and common effects thereof . 3. To those unto whose very hearts the Commandment is come in its effectual and saving power .

First , You that never felt any power in the word at all , I beg you in the name of him that made you , and by all the regard 1. and value you have for those precious souls within you ; that now at last such Considerations as these may find place in your souls ; and that you will bethink your selves ,

Consideration 1.

Whose word that is that cannot gain entrance into your hearts , is it not the Word of God which you despise and slight ? thou castest my word behind thy back , Psal. 50. 17. O what an affront and provocation to God is this ! you despise not man but God ; the great and terrible God , in whose hand your breath and soul is : this contempt runs higher than you imagine .

Consid. 2.

Consider that however the Word hath no power upon you , the commandment cannot come home to your hearts ; yet it doth work , and comes home with power to the hearts of others : whilest you are hardened , others are melted under it : whilest you sleep , others tremble ; whilest your hearts are fast locked up , others are opened : how can you choose but reflect with fear and trembling upon these contrary effects of the word ? especially when you consider that the eternal decrees both of election and reprobation are now executed upon the souls of men by the preaching of the Word . Some believe , and others are hardened .

Consid. 3.

That no Judgement of God on this side hell is greater than a hard heart , and stupid Conscience under the Word : it were much better that the providence of God should blast thy Estate , take away thy Children , or destroy thy health , than harden thy heart , and seare thy Conscience under the Word . So much as thy soul is better than thy body , so much as Eternity is more valuable than time ; so much is this spiritual Judgement more dreadful than all temporal ones : God doth not inflict a more terrible stroke than this upon any men in this world .

O therefore as you love your own souls , and are loth to ruine them to all Eternity , attend upon every opportunity that God affords you , for you know not in which of them the Lord may work upon your hearts : lay aside your prejudices against the Word , or the weaknesses and infirmities of them that preach it : for the Word works not as it is the word of man , as it is thus neat , and elegant , but as it is the Word of God : pray for the blessing of God upon the Word , for except his word of blessing go forth with it , it can never come home to thy soul : meditate upon what you hear ; for without meditation it is not like to have any effectual operation upon you . Search your souls by it , and consider whether that be not your very case and state which it describes , your very danger whereof it gives warning ; take heed lest after you have heard it , the cares of the world choke not what you have heard , and cause those budding convictions which begin to put forth , to blast and wither : carefully attend to all those Items and memorandums your Consciences give you under the word , and conclude that the Lord is then come nigh unto you .

Secondly , let this be matter of serious consideration and caution to all such as have only felt some slight , transient , 2. and ineffectual operations of the Gospel upon their souls : the Lord hath come nigh some of our souls , we have felt a strange power in the Ordinances , sometimes terrifying , and sometimes transporting our hearts ; but alas , it proves but a morning dew , or an early cloud , Hos. 6. 4. we rejoice in the Word , but it is but for a season , Jo●… . 3. 35. Gal. 4. 14 , 15. they are vanishing motions , and come to nothing . Look as in nature there are many abortives as well as perfect Children , so it is in Religion : yea , where the new Creature is perfectly formed in one soul , there be many abortives and miscarriages : and there may be three reasons assigned for it , viz.

First , The Subtilty and deep policy of Satan , who never more effectually deceives and destroys the souls of men , than in such a method , and by such an artifice as this : for when men have once felt their Consciences terrified under the Word , and their hearts at other times ravished with the joyes and comforts of it , they now seem to have attained all that is necessary to conversion , and constitutive of the new Creature : these things look so well like the regenerating effects of the spirit , that many are easily deceived by them . The devil beguiles the hearts of the unwary by such false appearances , for it is not every man that can distinguish betwixt the natural and spiritual motions of the affections under the word : it is very frequently seen that even carnal and unrenewed hearts have their meltings and transports as well as spiritual hearts . The subject-matter upon which the word treats are the weighty things of the world to come : heaven and hell are very awful and affecting things , and an unrenewed heart is apt to thaw and melt at them ; now here is the cheat of Satan , to perswade a man that these must needs be spiritual affections , because the objects about which they are conversant are spiritual . Whereas it is certain , the object of the affections may be very spiritual and heavenly , and yet the workings of a mans affections about them , may be in a meer natural way .

Secondly , The dampening efficacy of the world is a true and proper cause of these 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 to Christ .

The Twenty second SERMON . Sermon 22. JOHN 6. 45. Text. It is written in the Prophets , And they shall be all taught The teachings of God opened , in their nature and necessity . of God : every man therefore that hath heard , and hath learned of the Father , cometh unto me .

HOW necessary to our Union with Jesus Christ the application of the Law , or coming home of the Commandment to the heart of a sinner is , we have heard in the last discourse : and how impossible it is , either for the Commandment to come to us , or for us to come to Christ without illumination , and instruction from above , you shall hear in this .

This Scripture hath much of the mind of God in it , and he that is to open it had need himself to be taught of God . In the foregoing verses Christ offers himself as the bread of life unto the souls of men : against this doctrine they oppose their carnal reason , ver. 41 , 42. Christ strikes at the root of all their Cavils and objections in his reply , ver. 43 , 44. Murmur not among your selves , no man can come to me , except the Father which hath sent me draw him , q. d. you slight me because you do not know me , you do not know me , because you are not taught of God : of these divine teachings , the Prophets of old have spoken , and what they foretold is at this day fulfilled in our sight : so many as are taught of God , and no more come unto me in the way of faith : 't is impossible to come without the teachings of God , ver. 44. 't is as impossible not to come , or to miscarry in their coming unto me , under the influence of these Divine teachings , ver. 45.

The words read consist of two parts , Viz. 1. An allegation out of the Prophets . 2. The application thereof made by Christ .

First , An allegation out of the Prophets : it is written in the Prophets , And they shall be all taught of God : the places in 1 ▪ the Prophets to which Christ seems here to refer are , Isa. 54. 13. and all thy Children shall be taught of the Lord , and Jer. 31. 34. and they shall teach no more every man his neighbour , and every man his brother , saying , know the Lord , for they shall all know me from the least of them unto the greatest of them , saith the Lord : these promises contain the great blessings of the New Covenant , viz. Divine instruction , and heavenly illumination , without which no man can be brought up to the terms of the New Covenant .

Secondly , We have here the application of these Testimonies 2. out of the Prophets made by Christ himself , every man therefore that hath heard , and learned of the Father cometh unto me .

In which words we have both the necessity , and the efficacy of these divine teachings : without them no man can come , and under them no man can miscarry The words being fitly rendred , and the sense obvious ,

The Notes are ,

DOCT. 1.

That the teachings of God are absolutely necessary to every man Doct. 1. that cometh unto Christ in the way of faith .

DOCT. 2.

No man can miss of Christ , or miscarry in the way of faith , Doct. 2. that is under the special instructions and teachings of the father .

DOCT. 1.

That the teachings of God are absolutely necessary to every man that cometh unto Christ in the way of faith .

Of the necessity of Divine teaching in order to believing , Qui credunt praedicatore forinsecus insonante , intus à patre audiunt , atque dis●…unt : qui autem non credunt , for is audiunt , intus non audiunt . Aug. de praedest . cap. 8. the Apostle speaks in Eph. 4. 20 , 21. but ye have not so learned Christ , if so be that you have heard him , and been taught by him , as the truth is in Jesus , ( i. e. ) your faith must needs be effectual both to the reformation of your lives , and your perseverance in the wayes of holiness , if it be such a faith as is begotten and introduced into your hearts by divine teachings . Now in the Explication of this point I shall speak distinctly to the following enquiries .

1. How doth God teach men , or what is imported in our being taught of God ? 2. What those special lessons are , which all believers do hear , and are taught of God ? 3. In what manner doth God teach these things to men in the day of their conversion to Christ . 4. What Influence Gods teaching hath upon our believing ? 5. Why it is impossible for any man to believe or come to Christ without the Fathers teachings .

First , How doth God teach men , or what is imported in 1. our being taught of God ? To this I will speak both negatively and positively , for your clearer apprehension of the sense and meaning of the Spirit of God in this phrase .

First , The teaching of God , and our hearing and learning of him is not to be understood of any extraordinary visional appearances , or Oraculous and immediate voice of God to men : God indeed hath so appeared unto some , Numb. 12. 8. such voices have been heard from Heaven : but now these extraordinary wayes are ceased , Heb. 1. 1 , 2. and we are no more to expect them : we may sooner meet with Satanical delusions , than Divine illuminations in this way . I remember the Learned Gerson tells us that the Devil once appeared unto an holy man in Prayer , personating Christ , and saying , I am come in Person to visit thee , for thou art worthy : but he with both hands shut his eyes , saying , nolo hîc Christum videre , satis est ipsum in gloria videre , ( i. e. ) I will not see Christ here , it is enough for me to see him in glory . We are now to attend only to the voice of the Spirit in the Scriptures : this is a more sure word , than any voice from Heaven , 2 Pet. 1. 19.

Secondly , The teachings of God are not to be understood as opposite unto , or exclusive of the teachings of men . Divine teachings do not render Ministeral teachings vain or useless . Paul was taught of God , Gal. 1. 12. and his Conversion had something extraordinary in it , yet the Ministry of Ananias was used , and honoured in that work , Acts 9. 4 , 17. compared . Divine teachings do indeed excell , but not exclude humane teachings . I know that Scripture , Jer. 31. 24. to which Christ here refers , is objected against the necessity of a standing Ministry in the Church , they shall teach no more every man his neighbour and every man his brother , &c. but if those words should be understood absolutely , they would not only overthrow all publick Ordinances of Gods own institution , 1 Cor. 12. 28. and deprive us of a principal fruit of Christs Ascension , Eph. 4. 11 , 12. but for the same reason would destroy all private instructions , and fraternal admonitions also . Such a sense would make the Prophet to contradict the Apostle ; and spoile the consent and harmony of the Scriptures : the sence therefore cannot be negative but comparative : it shews the excellency of Divine , but doth not destroy the usefulness of humane teachings . Subordinata non pugnant : the teachings of men are made effectual by the teachings of the Spirit , and the Spirit in his teachings will use and honour the Ministry of man .

Thirdly , But to speak positively , the teachings of God are nothing else , but that spiritual and heavenly light , by which the Spirit of God shineth into the hearts of men to give the light of the knowledge of the glory of God in the face of Jesus Christ , as the Apostle speaks , 2 Cor. 4. 6. and though this be the proper work of the Spirit , yet it is called the teachings of the Father , because the Spirit who enlightens us is commissionated , and sent by the Father so to do , Joh. 14. 26. Now these teachings of the Spirit of God consist in two things , viz.

In his 1. Sanctifying impressions . 2. Gracious assistances .

First , In his Sanctifying impressions , or regenerating works upon the soul , by vertue whereof it receives marvellous light and insight in spiritual things : and that not only as illumination is the first act of the spirit in our conversion , Col. 3. 10. but as his whole work of sanctification is Illuminative and instructive to the converted soul , 1 Joh. 2. 27. the anointing which you have received of him abideth in you , and ye need not that any man teach you , but as the same anointing teacheth you : the meaning is , that Sanctification gives the soul experience of those Mysterious things which are contained in the Scriptures , and that experien●… the most excellent key to unlock , and open those deep Scripture Mysteries : no knowledge is so distinct , so clear , so sweet , as that which the heart communicates to the head , Joh. 7. 17. if any man do his will , he shall know the doctrine : a man that never read the nature of love in books of Philosophy , nor the transports and ecstasies thereof in History , may yet truly describe and express it by the sensible motions of that passion in his own soul : yea , he that hath felt , much better understands , than he that hath only read or heard . O what a light doth spiritual sense and experience cast upon a great part of the Scriptures ! for indeed sanctification is the very copy or transcript of the Word of God upon the heart of man , Jer. 31. 33. I will write my Law in their heart : so that the Scriptures , and the experiences of believers by this means answer to each other as the lines and letters in the Press , answer to the impressions made upon the paper : or the figures in the wax to the engravings in the Seal . When a Sanctified man reads David's Psalms , or Pauls Epistles , how is he surprised with wonder to find the very workings of his own heart so exactly decyphered , and fully expressed there ! Oh saith he , this is my very case : these holy men speak what my very heart hath felt .

Secondly , The Spirit of God teacheth us , as by his sanctifying impressions ; so by his gracious assistances which he gives us pro re nata , as our need requires , Matth. 10. 19. it shall be given you in that same hour what ye shall speak : Joh. 14. 26. he shall bring all things to your remembrance : he assisteth both the understanding in due apprehensions of truth , and the heart in the spiritual improvements of truth : and so much briefly of the first particular .

Secondly , In the next place , we are to enquire what those special truths are which believers hear , and learn of the father , 2. when they come to Christ .

And there are divers great and necessary truths wherein the Spirit enlightens men in that day . I cannot say they are all taught every believer in the same degree , and order : but it is certain they are taught of God such lessons as these are , which they never so understood before .

Lesson 1.

First , They are taught of God , that there is abundantly more evil in their sinful natures and actions , than ever they discerned or understood before : the Spirit when he cometh shall convince the world of sin , John 16. 8 , 9. Men have a general notion of sin before : so had Paul when a Pharisee , but how vastly different were his apprehensions of sin , from all that ever he had in his natural state , when God brought home the Commandment to his very heart ! There is a threefold knowledge of Sin , viz. Traditional , discursive , and intuitive . The First is in the more rude and illiterate multitude . The Second , in more rational and knowing men . The Third is only found in those that are enlightned , and taught of God : and there is as great a difference betwixt this intuitive knowledge of sin whereby God makes a soul to discern the nature and evil of it in a spiritual light , and the two former ; as there is betwixt the sight of a painted Lyon upon the wall , and the sight of a living Lyon that meets us roaring in the way . The intuitive sight of sin is another thing than men imagine it to be : 't is such a sight as wounds a man to the very heart , Acts 2. 37. for God doth not only shew a man this or that particular sin , but in the day of conviction he sets all his sins in order before him , Psal. 50. 21. yea , the Lord shews him the sinfulness of his nature , as well as practice . Conviction diggs to the root , shews and layes open that original corruption from whence the innumerable evils of the life do spring , Jam. 1. 14 , 15. and which is yet more , the Lord shews the man whom he is bringing to Christ the sinful and miserable state which he is in by reason of both : Joh. 16. 9. and now all excuses , pleas , and defences of sin are gone : he shews them how their iniquities have exceeded , Job 36. 8 , 9. exceeded in number , and in aggravation of sinfulness ; exceeding many , and exceeding vile ; no such sinner in the world as I : can such sins as mine be pardoned ? the greatness of God greatens my sin , the holiness of God makes it beyond measure vile : the goodness of God puts unconceivable weight into my guilt . O can there be mercy with God for such a wretch as I ? if there be , then there will not be a greater example of the riches of free grace in all the world than I am : thus God teacheth the evil of sin .

Lesson 2.

Secondly , God teacheth the soul whom he is bringing to Christ , what that wrath and misery is which hangs over it in the threatnings because of sin . Scripture threatnings were formerly slighted , now the soul trembles at them : they once apprehended themselves safe enough , Isa. 28. 15. Psal. 50. 21. they thought because they heard no more of their sins after the Commission of them , that therefore they should never hear more , that the effect had been as transient a thing as the act of sin was , or if trouble must follow sin , they should speed no worse than others ; the generality of the world being in the same case : and beside , they hoped to find God more merciful , than sowre and precise preachers 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 needs be satisfied that Christ is able to save to the uttermost all that come unto God by him , which is the sixth Lesson Believers are taught of God .

Lesson 7.

Every man that cometh to Christ is taught of God , that it can never reap any benefit by the blood of Christ , except he have union with the person of Christ , 1 Joh. 5. 12. Eph. 4. 16. Time was when men fondly thought nothing was necessary to their salvation but the death of Christ ; but now the Lord shews them that their union with Christ by faith is as necessary in the place of an applying cause , as the death of Christ is in the place of a meritorious cause : the purchase of salvation is an act of Christ without us whilst we are yet sinners : the application thereof is by a work wrought within us , when we are believers , Col. 1. 27. In the purchase all the elect are redeemed together by way of price . In the application they are actually redeemed man by man by way of power . Look as the sin of the first Adam could never hurt us , unless he had been our head by way of generation : so the righteousness of Christ can never benefit us , unless he be our head in the way of regeneration . In teaching this Lesson the Lord in mercy unteaches and blots out that dangerous principle by which the greatest part of the Christianized world do perish , viz. that the death of Christ is in it self effectual to salvation , though a man be never regenerated or united unto him by saving faith .

Lesson 8.

God teaches the soul whom he is bringing to Christ , that whatsoever is necessary to be wrought in us , or done by us in order to our union with Christ , is to be obtained from him in the way of prayer , Ezek. 36. 37.

And it is observable that the soul no sooner comes under the effectual teachings of God , but the spirit of prayer begins to breath in it , Acts 9. 8. behold he prayeth : those that were taught to pray by men before , are now taught of the Lord to pray ; to pray did I say ? yea , and to pray fervently too , as men concerned for their eternal happiness : to pray not only with others , but to pour out their souls before the Lord in secret ; for their hearts are as bottles full of new wine , which must vent or break . Now the soul returns upon its God often in the same day ; now it can express its burthens and wants in words and groans which the spirit teacheth : they pray and will not give over praying till Christ come with compleat salvation .

Lesson 9.

Ninthly , All that come to Christ ●…e taught of God to abandon their former wayes and companions in sin as ever they expect to be received unto mercy , Isai. 55. 7. 2 Cor. 5. 17. Sins that were profitable and pleasant , as the right hand , and right eye , must now be cut off . Companions in sin , who were once the delight of their lives , must now be cast off . Christ saith to the soul concerning these , as he said in another case , John 18. 8. if therefore ye seek me , let these go their way : and the soul saith unto Christ as it is Psalm 119. 115. depart from me ye evil doers , for I will keep the Commandments of my God : and now pleasant sins , and companions in sin become the very burthen and shame of a mans soul : objects of delight are become objects of pity and compassion : no endearments , no union of blood , no earthly interests whatsoever are found strong enough to hold the soul any longer from Christ : nothing but the effectual teachings of God is found sufficient to dissolve such bonds of iniquity as these .

Lesson 10.

Tenthly , All that come unto Christ are taught of God that there is such a beauty and excellency in the wayes and people of God as is not to be matcht in the whole world , Psal. 16. 3. When the eyes of strangers to Christ begin to be opened and enlightned in his knowledge , you may see what a change of judgement is wrought in them with respect to the people of God , and towards them especially , whom God hath any way made instrumental for the good of their souls , Cant. 5. 9. they then called the spouse of Christ , the fairest among women : the convincing holiness of the Bride then began to enamour and affect them with a desire of nearer conjunction and communion : we will seek him with thee ; with thee , that hast so charged us ; that hast taken so much pains for the good of our souls : now , and never before , the righteous appeareth more excellent than his Neighbour . Change of heart is always accompanied with change of judgement , with respect to the people of God : thus the Jaylor , Act. 16. 33. washed the Apostles stripes , to whom he had been so cruel before . The godly now seem to be the glory of the places where they live : and the glory of any place seems to be darkned by their removal . As one said of holy Mr. Barrington , Methinks the Town is not at home , when Mr. Barrington is out of Town : they esteem it a choice mercy to be in their company , and acquaintance , Zech. 8. 23. we will go with you , for we have heard that God is with you : no people like the people of God now : as one said when he heard of two faithful friends , utinam tertius essem , O that I might make the third ! Whatever vile or low thoughts they had of the people of God before , to be sure now they are the excellent of the earth , in whom is all their delight : the holiness of the Saints might have some interest in their Consciences before , but they never had such an interest in their estimations and affections till this Lesson was taught them by the Father .

Lesson 11.

Eleventhly , All that come to Christ are taught of God , that whatever difficulties they apprehend in Religion , yet they must not upon pain of damnation be discouraged thereby , or return back again to sin . Luke 9. 62. No man having put his hand to the plough , and looking back , is fit for the Kingdom of God : plowing work is hard work : a strong and steady hand is required for it : he that plows must keep on , and make no balks of the hardest and toughest ground he meets with . Religion also is the running of a Race , 1 Cor. 9. 24. there is no standing still , much less turning back if ever we hope to win the prize .

The Devil indeed labours every way to discourage and daunt the soul , by representing the insuperable difficulties of Religion to it ; and young beginners are but too apt to be discouraged , and fall under despondency : but the teachings of the Father are encouraging teachings : they are carried on from strength to strength against all the oppositions they meet from without them , and the many discouragements they find within them : to this conclusion they are brought by the teaching of God , we must have Christ , we must get a pardon , we must strive for salvation , let the difficulties , troubles and sufferings in the way be never so great or many . As he said , necesse est ut eam , non ut vivam : 't is necessary that I go on , 't is not necessary that I live : so saith the soul that is taught of God ; 't is easier with me to dispense with ease , honour , relations ; yea , with life it self , than to part with Christ and the hopes of eternal life .

Lesson 12.

Twelfthly , They that come to Christ are taught of God , that whatever guilt and unworthiness they discover in themselves , and whatever fears and doubts hang upon their hearts as to pardon and acceptance ; yet as the case stands it is their wisdom and great interest to venture themselves in the way of faith upon Jesus Christ , whatever the issue thereof be .

Three great discouragements are usually found upon the hearts of those that come to Christ in the way of faith .

First , The sensible greatness of guilt and sin , how can I go to Christ that am in such a case , that have been so vile a wretch ? and here measuring the grace and mercy of Chris by what it finds in it self , or in other creatures , 1 Sam. 24. 19. the soul is ready to sink under the weight of its own discouraging and misgiving thoughts .

Secondly , The sense they have of their own weakness , and inability to do what God requires , and must of necessity be done , if ever they be saved : my heart is harder than an Adamant , how can I break it ? My will is stubborn and exceeding obstinate , I am no way able to bow it ; the frame and temper of my spirit is altogether carnal and earthly ; and it is not in the power of my hand to alter and change it : alas I cannot subdue any one corruption , nor perform one spiritual duty , nor bear one of those sufferings and burthens which religion lays upon all that follow Christ : this also proves a great discouragement in the way of faith .

Thirdly , And which is more than all , the soul that is coming to Jesus Christ , hath no assurance of acceptance with him , if it should adventure himself upon him : 't is a great hazard , a great adventure ; 't is much more probable ( if I look to my self ) that Christ will shut the door of mercy against me .

But under all these discouragements the soul learns this Lesson from God , that as ungodly as it is , as weak and impotent as it is , as full of fears and doubts as it is : nevertheless it is every way its great duty and concernment to go on in the way of faith , and make that great adventure of it self upon Jesus Christ : and of this the Lord convinceth the soul by two things .

viz. 1. From the absolute necessity of coming . 2. From the incouraging probabilities of speeding .

First , The soul seeth an absolute necessity of coming ; necessity is laid upon it , there is no other way , Acts. 4. 12. God hath shut it up by a blessed necessity to this only dore of escape , Gal. 3. 23. damnation lies in the neglect of Christ , Heb. 2. 3. The soul hath no choice in this case , Angels , Ministers , duties , repentance , reformation cannot save me , Christ , and none but Christ can deliver me from present guilt and the wrath to come : why do I dispute , demur , delay , when certain ruine must inevitably follow the neglect or refusal of Gospel offers ?

Secondly , The Lord sheweth those that are under his teaching the probabilities of mercy for their encouragement in the way of believing : and these probabilities the soul is enabled to gather from the general and free invitations of the Gospel , Isai. 55. 1 , 7. Rev. 22. 17. from the conditional promises of the Gospel , Joh. 6. 37. Mat. 11. 28. Isai. 1. 18. from the vast extent of grace beyond all the thoughts and hopes of creatures , Isai. 55. 8 , 9. Heb. 7. 25. from the incouraging examples of other sinners who have found mercy in as bad condition as they , 1 Tim. 1. 13. 2 Chron. 33. 3. 1 Cor. 6. 10 , 11. from the Command of God which warrants the action , and answers all the objections of unworthiness and presumption in them that come to Christ , 1 John 3. 23. and lastly , from the sensible changes already made upon the temper and frame of the heart . Time was when I had no sense of sin , nor sorrow for sin ; no desires after Christ , nor heart to duties ; but it is not so with me now . I now see the evil of sin , so as I never saw it before ; my heart is now broken in the sense of that evil : my desires begin to be enflamed after Jesus Christ . I am not at rest , nor where I would be , till I am in secret mourning after the Lord Jesus . Surely these are the dawnings of the day of mercy : let me go on in this way ; it saith as the Lepers at the siege of Samaria , 2 King , 7. 3 , 4. If I stay here I perish , if I go to Christ , I can but perish . Hence Believers bear up against all objected discouragements , certum exitium commutemus incerto , 't is the dictate of wisdom , the vote of reason ; to exchange a certain for an uncertain ruine . And thus you have heard what those excellent Lessons are which all that come to Christ are taught by the Father .

The Twenty third SERMON . Sermon 23. JOHN 6. 45. Text. It is written in the prophets , And they shall be all taught of God : every man therefore , that hath heard and learned of the Father , cometh unto me .

IN the former Sermon , you have been taught this great truth :

Doct.

That the teachings of God are absolutely necessary to every soul that cometh unto Christ in the way of faith .

What the teachings of God import , hath been formerly opened : and what those special Lessons are , which all believers hear and learn of the Father , was the last thing discoursed : that which remains to be further cleared about this subject , before I come to the Application of the whole , will be to shew you , 1. What are the Properties of divine teachings . 2. What influence they have in bringing souls to Christ . 3. Why it is impossible for any man to come to Christ without these teachings of the Father .

First , what are the properties of divine teachings . Concerning the teachings of God we affirm in general that though 1. they exclude not , yet they vastly differ from all humane teachings : as the power of God , in effecting transcends , all humane power , so the wisdom of God in teaching transcends all humane wisdom . For ,

First , God teacheth powerfully : he speaketh to the soul with a strong hand ; when the word comes accompanied with the Spirit , 't is mighty through God , to cast down all imaginations , 2 Cor. 10. 4. Now the Gospel comes not in word only ( as it was wont to do ) but in power , 1 Thess. 1. 4 , 5. a power that makes the soul fall flat before it , and acknowledge that God is in that word , 1 Cor. 14. 25.

Secondly , the teachings of God are sweet teachings . Men never relish the sweetness of a truth , till they learn it from God , Cant. 1. 3. His 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 ●…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 2●… 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 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 another : these things are according as the teachings of God do accompany our teachings : we often see a weaker and plainer discourse blessed with success , whilst that which is more artificial , neat , and laboured comes to nothing . St. Austin hath a pretty similitude to illustrate this , Suppose ( saith he ) two Conduits , the one very plain , the other curiously carved and adorned with images of Lyons , Eagles , &c. the water doth not refresh and nourish as it cometh from such a curious Conduit ; but as it is water . Where we find most of man , we frequently find least of God . I speak not this to encourage carelesness and laziness , but to provoke the dispensers of the Gospel to more earnestness ; and servent prayer for the assistance and blessing of the Spirit upon their labours ; and to make men less fond of their own gifts and abilities : blear-eyed Leah may bear Children , when beautiful Rachel proves barren .

Inference 4.

Learn hence the transcendent excellency of saving spiritual Inference 4. knowledge , above that which is meerly literal and natural . One drop of knowledge taught by God is more excellent than the whole Ocean of humane knowledge and acquired gifts , Phil. 3. 8. Joh. 17. 3. 1 Cor. 2. 2. Let no man therefore be dejected at the want of those gifts with which unsanctified men are adorned . If God have taught thee the evil of sin , the worth of Christ , the necessity of Regeneration , the mystery of faith , the way of communion with God in duties ; trouble not thy self because of thine ignorance in natural or moral things : thou hast that , Reader , which will bring thee to Heaven : and he is a truly wise man that knows the way of salvation , though he be ignorant and unskilful in other things : thou knowest that which all the learned Doctors and Libraries in the world could never teach thee , but God hath revealed them to thee : others have more science , thou hast more savour and sweetness : bless God and be not discouraged .

2d Use for Examination .

If there be no coming to Christ without the teachings of Use 2. the Father : then it greatly concerns us to examine our own hearts , whether ever we have been under the saving teachings of God , during the many years we have sate under the preaching of the Gospel . Let not the question be mistaken , I do not ask what Books you have read , what Ministers you have heard , what stock of natural or speculative knowledge you have acquired : but the question is , whether ever God spake to your hearts , and hath effectually taught you such lessons as were mentioned in our last discourse . O there is a vast difference betwixt that notional , speculative and traditional knowledge which man learneth from man ; and that spiritual , operative and transforming knowledge which a man learneth from God . If you ask how the teachings of God may be discerned from all other meer humane teachings , I answer , it may be discerned and distinguished by these six signs .

Sign 1.

The teachings of God are very humbling to the soul that is taught . Humane knowledge puffeth up , 1 Cor. 8. 1. but the teachings of God do greatly abase the soul , Job 42. 5. I have heard of thee by the bearing of the ear , but now mine eye seeth thee ; wherefore I abhor my self and repent in dust and ashes : the same light which discovers to us the holiness , justice , greatness and goodness of God , discovereth also the vileness , baseness , emptiness and total unworthiness of man : yea , of the best and holiest of men , Isa. 6. 5.

Sign 2.

The teachings of God are deeply affecting , and impressive teachings : they fully reach the heart of man , Hos. 2. 14. I will allure her , and bring her into the wilderness and speak comfortably unto her : or as it is in the Hebrew , I will speak to her heart . When God showeth unto man the evil of sin , he so convinceth the soul that no creature comforts have any pleasure or sweetness in them : and when he sheweth unto man his righteousness , pardon and peace in Christ , he so comforteth and refresheth the heart , that no outward afflictions have any weight or bitterness in them : one drop of consolation from Heaven , sweetens a Sea of trouble upon Earth , Psal. 94. 19. In the multitude of my thoughts within me , thy comforts delight my soul.

Sign 3.

The teachings of God are sanctifying and renewing teachings : they reform and change the heart , Eph. 4. 21 , 22 , 23. If so be that you have heard him , and been taught by him as the truth is in Jesus : 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 , &c. See here what holiness and purity is the effect of divine teaching : holiness both external and internal , negative and positive : holiness of every kind follows the Fathers teachings : all the discoveries God makes to us of himself in Christ have an assimulating quality , and change the soul into their own likeness , 2 Cor. 3. 18.

Sign 4.

All Gods teachings are practical , running into obedience . Idle notions and useless speculations are not learnt from God . As Gods creating words , so his teaching words are with effect : as when he said let there be light , and there was light : so when he saith to the soul , be comforted , be humbled ; it is effectually comforted , Isa. 66. 13. it is humbled , Job 40. 4 , 5. As God hath in nature made no creature in vain , so he speaks no word in vain : every thing which men hear , or learn from the Father is for use , practice and benefit to the soul.

Sign 5.

All the teachings of God are agreeable with the written word : the Spirit of God , and the word of God do never jarr , Joh. 14. 26. He shall take of mine and shew it unto you : When God speaketh unto the heart of man , whether in a way of conviction , consolation or instruction in duty , he always either maketh use of the express words of God in Scripture , or speaks to the heart in language every way consentaneous and agreeable to Scripture : So that the written word becomes the Standard to weigh , and try all divine teachings , Isa. 8. 20. To the law , and to the testimony ; if they speak not according to this word , it is because there is no light ( or morning ) in them : whatever is discrepant and jarring with the Scripture , must not pass for an inspiration of God , but a deluding sophism and insinuation of Satan .

Sign 6.

The teachings of God are very satisfying teachings to the soul of man : the understanding faculty like a Dial is enlightned with the beams of divine truth shining upon it : this no mans teachings can do , men can only teach objectively , by propounding truth to the understanding ; but they cannot enlighten the faculty it self as God doth , 1 John 5. 20. he giveth man understanding as well as instructions to be understood : he opens the eyes of the understanding , as well as propoundeth the object , Eph. 1. 18. And thus we may discern and distinguish the teachings of God , 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 we stand in Christ as dead branches in a living stock , which are only bound to it by external ligatures or bonds that hold them for a while together : or whether our souls have a vital union and coalition with Christ by the participation of the living sap of that blessed root .

Secondly , The trial of this union , which is by the giving of the Spirit to us : the Spirit of Christ is the very bond of Union betwixt him and our souls . I mean not that the very person of the Spirit dwelleth in us , imparting his essential properties to us : it were a rude blasphemy so to speak ; but his saving influences are communicated to us in the way of sanctifying operations : as the Sun is said to come into the House , when his beams and comforting influences come there . Nor yet must , we think that the graces or influences of the Spirit abide in us in the self same measure and manner as they do in Christ : for God giveth not the spirit to him by measure : in him all fullness dwells : he is anointed with the Spirit above his fellows : but there are measures and proportions of grace differently communicated to Believers by the same Spirit : and these communicated graces and real operations of the Spirit of grace in our hearts , do undoubtedly prove the reality of our union with Christ ; as the communication of the self-same vital juice or sap of the stock to the branch whereby it lives , and brings forth fruit of the same kind , certainly proves it to be a real part or member of the same tree .

Thirdly , Which brings us to the third thing ; namely the certainty of the trial this way , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this , or by this we know : we so know that we cannot be deceived . To clear this , let us consider two things in grace , viz. 1. Somewhat Constitutive of its being . 2. Somewhat Manifestative

There is something in grace which is essential and constitutive of its being : and somewhat that flows from grace , and is manifestative of such a being : we cannot immediately and intuitively discern the essence of grace as it is in its simple nature . So God only discerns it , who is the author of it : but we may discern it mediately and secondarily by the effects and operations of it . Could we see the simple essence of grace , or intuitively discern our union with Christ , our knowledge would be demonstrative , à priori ad posterius , by seeing the effects as they are lodged in their cause : but we come to know the being of grace , and the reality of our union with Christ , à posteriori , by ascending in our knowledge from the effects and operations , to their true cause and being .

And accordingly God hath furnished us with a power of self-intuition and reflection : whereby we are able to turn in upon our own hearts and make a judgement upon our selves , and upon our own acts . The soul hath not only a power to project , but a power also to reflect upon its own actions : not only to put forth a direct act of faith upon Jesus Christ , but to judge and discern that act also : 2 Tim. 1. 12. I know whom I have believed : and this is the way in which believers attain their certainty and knowledge of their Union with Christ : from hence the Observation will be ,

DOCT. Doct.

That interest in Christ may be certainly gathered , and concluded from the gift of the spirit to us : no man ( saith the Apostle ) hath seen God at any time : if we love one another , God dwelleth in us ; and his love is perfected in us : hereby know we that we dwell in him , and he in us , because he hath given us of his Spirit , 1 Joh. 4. 12 , 13. The being of God is invisible , but the operations of his Spirit in believers are sensible and discernable . The souls union with Christ is a supernatural mystery , yet is it discoverable by the effects thereof , which are very perceptible in and by believers . Two things require Explication , and Confirmation in the Doctrinal part of this point .

1. What the giving of the Spirit imports and signifies . 2. How it evidences the souls interest in Jesus Christ .

First , As to the importance of this phrase we are to enquire 1. what is meant by the Spirit , and what by the giving of the Spirit .

Now the Spirit is taken in Scripture two wayes .

viz. Essentially or Personally .

In the first sence it is put for the God-head , 1 Tim. 3. 16. Justified in the Spirit , ( i. e. ) by the power of his Divine Nature , which raised him from the dead . In the second sense it denotes the third person , or subsistence in the glorious and blessed Trinity , and to him this word Spirit is attributed , sometimes properly in the sence before mentioned , as denoting his personality ; at other times metonymically , and then it is put for the effects , fruits , graces , and gifts of the Spirit , communicated by him unto men : Eph. 5. 11. be ye filled with the Spirit . Now the fruits or gifts of the Spirit are either , 1. Common , and assisting gifts , or 2. Special , and sanctifying gifts .

In the last sence and signification , it must be taken in this place : for as to the common , assisting and ministring gifts of the Spirit , they are bestowed promiscuously upon one as well as another . Such gifts in an excellent degree , and large measure are found in the unregenerate , and therefore can never amount to a solid evidence of the souls union with Christ : but his special sanctifying gifts being the proper effect and consequen●… of that Union , must needs strongly prove and confirm it . In this sense therefore we are to understand the Spirit in this place : and by giving the spirit to us we are to understand more than the coming of the spirit upon us : the spirit of God is said to come upon men in a transient way , for their present assistance in some particular service ; though in themselves they be unsanctified persons : thus the spirit of God came upon Balaam , Numb. 24. 2. enabling him to prophesie of things to come ; and although those extraordinary gifts of the spirit be now ceased , yet the spirit ceaseth not to give his ordinary assistances unto men , both regenerate and unregenerate , 1 Cor. 12. 8 , 9 , 10 , 31. compared : but whatever gifts he gives to others , he is said to be given , to dwell , and to abide only in believers , 1 Cor. 3. 16. know ye not that ye are the Temple of God , and that the Spirit of God dwelleth in you ? an expression denoting both his special propriety in them , and gracious familiarity with them : there is a great difference betwixt the assisting and the indwelling of the spirit : the one is transient , the other permanent . That is a good rule the Schoolmen give us , illa tantum dicuntur inesse , quae insunt per modum quietis : those things are only said to be in a man , which are in him by way of rest , and permanency , and so the spirit is in believers : therefore they are said to live in the spirit , Gal. 5. 25. to be led by the spirit , ver ▪ 18. to be in the spirit , and the spirit to dwell in them , Rom. 8. 9. And so much of the first thing to be opened , viz. what we are to understand by the giving of the spirit .

Secondly , In the next place we are to enquire and satisfie 2. our selves , how this giving of the spirit evidently proves , and strongly concludes that souls interest in Christ unto whom he is given : and this will evidently appear by the consideration of these five particulars .

First , The spirit of God in believers is the very bond by which they are united unto Christ : if therefore we find in our selves the bond of union , we may warrantably conclude that we have union with Jesus Christ : this is evidently held forth in those words of Christ : Joh. 17. 22 , 23. The glory which thou gavest me , I have given them that they may be one , even as we are one . I in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me : 't is the glory of Christs humane nature to be united to the God-head : this glory ( said Christ ) thou gavest me , and the glory thou gavest me I have given them ( i. e. ) by me they are united unto thee : and how this is done he sheweth us more particularly , I in them : there is Christ in us , viz. mystically ; and thou in me there is God in Christ , viz. Hypostatically : so that in Christ God and believers meet in a blessed union : 't is Christs glory to be one with God : 't is our glory to be one with Christ , and with God by him : but how is this done ? certainly no other way but by the giving of his Spirit unto us : for so much that phrase I in them must needs import : Christ is in us by the sanctifying spirit which is the bond of our union with him .

Secondly , The Scripture every where makes this giving or indwelling of the spirit the great mark and tryal of our interest in Christ ; concluding from the presence of it in us , positively as in the Text ; and from the absence of it , negatively , as in Rom. 8. 9. now if any man have not the spirit of Christ , the same is none of his ; Jude ver. 19. sensual , not having the spirit ; this mark therefore agreeing to all believers , and to none but believers ; and that alwayes , and at all times : it must needs clearly inferr the souls union with Christ in whomsoever it is found .

Thirdly , That which is a certain mark of our freedom from the Covenant of works , and our title to the priviledges of the Covenant of grace , must needs also inferr our Union with Christ , and special interest in him : but the giving or indwelling of the sanctifying spirit in us , is a certain mark of our freedom from the first Covenant under which all Christless persons still stand ; and our title to the special priviledges of the second Covenant in which none but the members of Christ are interested : and consequently it fully proves our Union with the Lord Jesus . This is plain from the Apostles reasoning , Gal. 4. 6 , 7. And because ye are sons , God hath sent forth the spirit of his Son into your hearts , crying Abba father : wherefore thou art no more a servant , but a son ; and if a son , then an heir of God through Christ . The spirit of the first Covenant was a servile spirit , a spirit of fear and bondage , and they that were under that Covenant were not Sons but Servants ; but the Spirit of the New Covenant is a free , ingenuous spirit , acting in the strength of God , and those that do so are the Children of God : and Children inherit the blessed priviledges , and royal immunities contained in that great Charter the Covenant of Grace ; they are heirs of God , and the evidence of this their inheritance by vertue of the second Covenant , and of their freedom from the servitude and bondage of the first Covenant , is the spirit of Christ in their hearts crying Abba father : So Gal. 5. 18. if ye be led by the spirit ye are not under the Law .

Fourthly , If the eternal decree of Gods electing love be executed , and the vertues and benefits of the death of Christ applyed by the spirit , unto every soul in whom he dwelleth as a spirit of sanctification ; then such a giving of the spirit unto us must needs be a certain mark and proof of our special interest in Christ : but the decree of Gods electing love is executed , and the benefits of the blood of Christ are applyed unto every soul in whom he dwelleth as a spirit of sanctification . This is plain from 1 Pet. 1. 2. Elect according to the foreknowledge of God the father through sanctification of the spirit unto obedience , and sprinkling of the blood of Jesus Christ : where you see both Gods election executed , and the blood of Jesus sprinkled or applyed unto us by the spirit , which is given to us as a spirit of sanctification . There is a blessed order of working observed as proper to each person in the Godhead : the Father electeth , the Son redeemeth , the spirit sanctifieth . The spirit is the last efficient in the work of our salvation : what the Father decreed , and the Son purchased , that the Spirit applyeth ; and so puts the last hand to the compleat salvation of believers . And this some Divines give as the reason why the sin against the spirit is unpardonable , because he being the last agent in order of working , if the heart of a man be filled with enmity against the spirit , there can be no remedy for such a sin : there is no looking back to the death of Christ , or to the Love of God for remedy : this sin against the spirit is that obex infernalis the deadly stop and bar to the whole work of salvation : oppositely , where the spirit is received , obeyed , and dwelleth in the way of sanctification ; into that soul the eternal love of God , and inestimable benefits of the blood of Christ run freely without stop or interruption ; and consequently the interest of such a soul in Jesus Christ is beyond all dispute .

Fifthly , The giving of the spirit to us , or his residing in us as a sanctifying spirit , is every where in Scripture made the pledge and earnest of eternal salvation , and consequently must abundantly confirm and prove the souls interest in Christ : Eph. 1. 13 , 14. In whom also after that ye believed , ye were sealed with that holy spirit of promise ; which is the earnest of our inheritance , &c. So 2 Cor. 1. 22. who hath also sealed us , and given the earnest of the spirit in our hearts . And thus you have the point opened and confirmed . The Use of all followeth .

Use. Use.

Now the only Use I shall make of this point shall be that which lyeth directly both in the eye of the Text , and of the design for which it was chosen : namely , by it to try , and examine the truth of our interest , and the validity of our claim to Jesus Christ . In pursuance of which design I shall first lay down some general rules , and then propose some particular tryals .

First , I shall lay down some general rules for the due information of our minds in this point upon which so great a weight hangs .

Rule 1.

Though the Spirit of God be given to us and worketh in us , yet he worketh not as a natural and necessary , but as a free and arbitrary agent : he neither assists nor sanctifies as the fire burneth , ad ultimum sui posse , as much as he can assist or sanctifie , but as much as he pleaseth : Dividing to every man severally as he will , 1 Cor. 12. 11. bestowing greater measures of gifts and graces upon some , than upon others ; and assisting the same person more at one season , than another : and all this variety of operation floweth from his own good pleasure : his grace is his own , he may give it as he pleaseth .

Rule 2.

There is a great difference in the manner of the spirits working before , and after the work of regeneration : whilest we are unregenerate , he works upon us as upon dead Creatures that work not at all with him ; and what motion there is in our souls , is a counter-motion to the spirit : but after regeneration it is not so , he then works upon a complying and willing mind : we work and he assists , Rom. 8. 26. our conscience witnesseth , and he beareth witness with it , Rom. 8. 16. It is therefore an Errour of dangerous consequence to think that sanctified persons are not bound to stir or strive in the way of duty without a sensible impulse or preventing motion of the spirit , Isa. 64. 7.

Rule 3.

Though the Spirit of God be given to believers , and work●…th in them , yet believers themselves may do , or omit such things as may obs●…ruct the working , and obscure the very being of the spirit of God in them ; ita nos tractat , ut à nobis tractatur : he dealeth with us in his evidencing , and comforting work , as we deal with him in point of tenderness , and obedience to his dictates : there is a grieving , yea , there is a quenching of the Spirit by the lusts and corruptions of those hearts in which he dwelleth : and though he will not forsake his habitation as a spirit of sanctification , yet he may for a time desert it as a spirit of consolation , Psal. 51. 11.

Rule 4.

Those things which discover the indwelling of the Spirit in believers are not so much the matter of their duties , or substance of their actions ; as the more secret springs , holy aims , and spiritual manner of their doing , or performing of them ; 't is not so much the matter of a prayer , the neat and orderly expressions in which it is uttered ; as the inward sense , and spiritual design of the soul : 't is not the choice of elegant words whereby our conceptions are cloathed , or the copiousness of the matter with which we are furnished ; for even a poor stammering tongue , and broken language may have more of the spirit of God in it . This made Luther say , he saw more excellency in the duty of a plain rustick Christian , than in all the Triumphs of Casar , and Alexander : the beauty and excellency of spiritual duties is an inward hidden thing .

Rule 5.

All the motions and operations of the spirit are alwayes harmonical and suitable to the written word : Isa. 8. 20. To the Law , and to the Testimony ; if they speak not according to this word , it is because there is no light in them . The Scriptures are by the inspiration of the spirit , therefore his inspirations into the hearts of believers must either substantially agree with the Scriptures , or the inspirations of the spirit be self-repugnant , and contradictory to one another . It is very observable that the works of grace wrought by the spirit in the hearts of believers are represented to us in Scripture as a transcript or copy of the written word : Jer. 31. 33. I will write my Law in their hearts . Now as a true copy answers the original , word for word , letter for letter , point for point ; so do the works of the spirit in our souls harmonize with the dictates of the spirit in the Scriptures : whatsoever motion therefore shall be found repugnant thereunto , must not be fathered upon the spirit of God , but laid at the door of its proper parents , the spirit of errour , and corrupt nature .

Rule 6.

Although the works of the spirit in all sanctified persons do substantially agree , both with the written word , and with one another ( as ten thousand copies penned from one original must needs agree within themselves ) yet as to the manner of infusion , and operation , there are found many circumstantial differences : the spirit of God doth not hold one and the same method of working upon all hearts : the work of grace is introduced into some souls with more terrour and trouble for sin than it is in others : he wrought upon Paul one way ; upon Lydia in another way : he holds some much longer under terrours and troubles than he doth others : inveterate and more prophane sinners find stronger troubles for sin , and are held longer under them , than those are into whose hearts grace is more early and insensibly infused by the spirits blessing upon religious education : but as these have less trouble than the others at first , so commonly they have less clearness , and more doubts and fears about the work of the spirit afterwards .

Rule 7.

There is a great difference found betwixt the sanctifying , and the comforting influences of the spirit upon believers in respect of constancy , and permanency : his sanctifying influences abide for ever in the soul : they never depart ; but his comforting influences come and go , and abide not long upon the hearts of believers . Sanctification belongs to the being of a Christian , Consolation only to his well being : the first therefore is fixed and abiding , the later various and inconstant . Sanctification brings us to Heaven hereafter , consolation brings Heaven into us here : our safety lyes in the former , our cheerfulness only in the latter . There are times and seasons in the lives of believers wherein the spirit of God doth more signally and eminently seal their spirits , and ravish their hearts with Joy Rara hora , brevis mora ; sapit quidem suavissime , sed gustatur rarissime . Bern. unspeakable : but what Bernard speaketh , is certainly true in the experience of Christians : It is a sweet hour , and it is but an hour : a thing of short continuance : the relish of it is exceeding sweet , but it is not often that Christians taste it . And so much may suffice for the general rules about the in-being , and workings of the spirit in believers , for the better information of our understandings , and prevention of mistakes in this matter . I shall next according to promise lay down the particular marks and tryals by which we may discern whether God hath given us his spirit or no : by which grown Christians when they are in a due composed frame , may by the assistance of the spirit of God ( for which therefore they are bound to pray ) discern his indwelling , and working in themselves .

Evidence 1.

In whomsoever the spirit of Christ is a spirit of sanctification , to that man or woman he hath been more or less a spirit of conviction and humiliation : this is the order which the spirit constantly observes in adult , or grown converts . Joh. 16. 8 , 9. and when he is come he will reprove the world of sin , and of righteousness , and of Judgement : of sin because they believed not on me . This you see is the method he observes all the world over : he shall reprove or convince the world of sin . Conviction of sin hath the same respect unto sanctification , as the blossoms of trees have to the fruits that follow them : a blossom is but fructus imperfectus , & ordinabilis ; an imperfect fruit in it self , and in order to a more perfect and noble fruit : where there are no blossoms , we can expect no fruit , and where we see no convictions of sin , we can expect no conversion to Christ . Hath then the spirit of God been a spirit of conviction to thee ? hath he more particularly convinced thee of sin because thou hast not believed on him ? ( i. e. ) hath he shewn thee thy sin and misery , as an Unbeliever ? not only terrified and affrighted thy conscience with this or that more notorious act of sin , but sully convinced thee of the state of sin that thou art in by reason of thy unbelief ; which holding thee from Christ , must needs also hold thee under the guilt of all thy other sins . This gives at least a strong probability that God hath given thee his spirit , especially , when this conviction remains day and night upon thy soul , so that nothing but Christ can give it rest , and consequently the great inquisition of thy soul is after Christ , and none but Christ .

Evidence 2.

As the spirit of God hath been a convincing , so he is a quickening spirit to all those to whom he is given : Rom. 8. 2. The law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death : he is the spirit of life ( i. e. ) the principle of spiritual life in the souls whom he inhabiteth : for uniting them to Christ , he unites them to the fountain of life : and this spiritual life in believers manifests it self as the natural life doth in vital actions and operations . When the spirit of God comes into the soul of a man that was dead , and senseless under sin , O ( saith he ) now I begin to feel the weight and load of sin , Rom. 7. 24. now I begin to hunger , and thirst after Christ and his Ordinances , 1 Pet. 2. 2. now I begin to breath after God in spiritual prayer , Acts 9. 11. Spiritual life hath its spiritual senses , and suitable operations . O think upon this you that cannot feel any burthen in sin , you that have no hungerings or thirstings after Christ ; how can the spirit of God be in you ? I do not deny but there may at some times be much deadness and senselesness upon the hearts of Christians , but this is their disease , not their nature : it is but at some times not alwayes , and when it is so with them they are burthened with it , and complain o●… it as their greatest affliction in this world : their spirits are not easie and at rest in such a condition as yours are , their spirit is as a bone out of joint , an Arm dislocated which cannot move any way without pain .

Evidence 3.

Those to whom God giveth his spirit have a tender sympathy with all the interest and concernments of Christ : this must needs be so , if the same spirit which is in Christ dwelleth also in thy heart : if thou be a partaker of his spirit , then what he loves , thou lovest ; and what he hateth , thou hatest : this is a very plain case : even in nature it self we find that the many members of the same natural body being animated by one and the same spirit of life : whether one member suffer , all the members suffer with it ; or one member be honoured , all the members rejoice with it : now ye are the body of Christ , and members in particular , 1 Cor. 12. 26 , 27. For look as Christ the head of that body is touched with a tender sense and feeling of the miseries and troubles of his people : he is persecuted when they are persecuted , Acts 9. 4. so they that have the spirit of Christ in them , cannot be without a deep and tender sense of the reproach and dishonours that are done to Christ : this is as it were a sword in their bones , Psal. 42. 3. If his publick worship cease , the assemblies of his people scattered ; it cannot but go to the hearts of all in whom the spirit of Christ is : they will be sorrowful for the solemn assemblies : the reproach of them will be a burthen , Zeph. 3. 18. Those that have the spirit of Christ do not more earnestly long after any one thing in this world , than the advancement of Christs interest by conversion and reformation in the Kingdoms of the earth , Psal. 45. 3 , 4. Paul could rejoice that Christ was Preached , though his own afflictions were increased , Phil. 1. 16. 18. and John could rejoice that Christ encreased , though he himself decreased ; yet therein was his joy fulfilled , Joh. 3. 29. so certainly the concernments of Christ must , and will touch that heart which is the habitation of his spirit . I cannot deny but even a good Baruch may be under a temptation to seek great things for himself , and be too much swallowed up in his own concernments , when God is plucking up , and breaking down , Jer. 45. 4 , 5. but this is only the influence of a temptation : the true temper and spirit of a believer inclines him to sorrow and mourning when things are in this sad posture . Ezech. 9. 4. Go through the midst of the City , through the midst of Jerusalem ; and set a mark upon the foreheads of the men that sigh , and that cry for all the abominations that be done in the midst thereof .

O Reader , lay thine hand upon thine heart : is it thus with thee ? dost thou sympathize with the affairs and concernments of Christ in the world ? or carest thou not which way things go with the people of God , and Gospel of Christ ; so long as thine own affairs prosper , and all things are well with thee ?

Evidence 4.

Where ever the spirit of God dwelleth , he doth in some degree mortifie and subdue the evils and corruptions of the soul in which he resides : this spirit lusteth against the flesh , Gal. 5. 17. and believers through the spirit , do mortifie the deeds of the body , Rom. 8. 13. this is one special part of his sanctifying work . I do not say he so kills and subdues sin in believers , as that it shall never trouble or defile them any more : no , no , that freedom belongs to the perfect state in heaven , but its dominion is taken away , though its 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 a poor Christian ) because of the great darkness , and ignorance which clouds my soul : for I read 1 Joh. 2. 27. that he enlightneth the soul which he inhabiteth : the anointing which ye have received of him abideth in you , and ye need not that any man teach you , but as the same anointing teacheth you of all things , &c. but alas , my understanding is weak and cloudy , I have need to learn of the meanest of Gods people : this only I know , that I know nothing as I ought to know .

Two things are to be respected in spiritual knowledge ; Sol. viz. the quantity and the efficacy thereof : your condition doth not so much depend upon the measures of knowledge , for haply , you are under many natural disadvantages , and want those helps and means of increasing knowledge , which others plentifully enjoy : it may be you have wanted the helps of education , or have been incumbred by the necessities and cares of the world ; which have allowed you but little leasure for the improvement of your minds : but if that which you do know be turned into practice and obedience , Col. 1. 9 , 10. if it have influence upon your hearts , and transform your affections into a spiritual frame and temper , 2 Cor. 3. 17 , 18. if your ignorance humble you , and drive you to God daily for the increase of knowledge : one drop of such knowledge of Christ and your selves as this , is more worth than a Sea of humane , moral , unsanctified , and speculative knowledge : though you know but little , yet that little being sanctified is of great value : though you know but little , time was when ye knew nothing of Jesus Christ , or the state of your own souls . In a word , though you know but little , that little you do know will be still encreasing , like the morning light , which shineth more and more unto the perfect day , Prov. 4. 18. If thou knowest so much as brings thee to Christ , thou shalt shortly be where thy knowledge shall be as the light at noon day .

I sometime find my heart raised , and my affections melted Obj. 2. in duties , but I doubt it is but in a natural way , and not from the spirit of God : could I be assured those motions of my heart were from the spirit of grace , and not meerly a natural thing , it would be singular comfort and satisfaction to me .

First , Consider , whether this be not the ground of your Sol. fear and doubting , because you are fain to take pains in the way of meditation , prayer , and other duties to bring your hearts to sense and savour the things of God : whereas , it may be you expect your spiritual enlargements and comforts should flow in upon you spontaneously , and drop from heaven immediately of their own accord ; without any pains or industry of yours : here may be , ( and probably is ) a great mistake in this matter ; for the spirit of God works in the natural method , wherein affections use to be raised ; and makes use of such duties as meditation and prayer as instruments to do that work by , Ezech. 36. 37. So ▪ David was forced to reason with , and chide his own heart : Psal. 42. 5. thy comfort and enlargement may nevertheless be the fruit of the spirit , because God makes it spring up , and grow upon thy duties .

Secondly , Take this as a sure rule , whatsoever rises from self alwayes aimes at and terminates in self : this stream cannot be carryed higher than the fountain , if therefore thy aim and end in striving for affections and enlargements in duty , be only to win applause from men , and appear to be what in reality thou art not , this indeed is the fruit of nature , and a very corrupt and hypocritical nature too ; but if thy heart be not melted , or desire to be melted in the sense of the evil of sin in order to the farther mortification of it ; and under the apprehensions of the free grace and mercy of God in the pardon of sin , in order to the engaging of thy soul more firmly to him : if these or such like be thy ends and designs , or be promoted and furthered by thine enlargements and spiritual comforts , never reject them as the meer fruits of nature ; a carnal root cannot bring forth such fruits as these .

Upon the Contrary , Spiritual deadness , and indisposedness Obj. 3. to duties , and to those especially which are more secret , spiritual , and self-denying than others , is the ground upon which many thousand souls who are yet truly gracious , do doubt the indwelling of the spirit in them . O saith such a soul , if the spirit of God be in me , Why is it thus ? Could my heart be so dead , so backward , and averse to spiritual duties ? no , no , these things would be my meat , and my drink ; the delights and pleasures of my life .

First , These things indeed are very sad , and argue thy Sol. heart to be out of frame ; as the body is when it cannot relish the most desireable meats , or drinks : but the question will be how thy soul behaves it self in such a condition Qui bon●…m vult , & malum non vult , is studium retinet pla●…di deo : quamvis illectus concupiscentiâ malâ , nonnunquam ex infirmitate illud committat quod deo displicet . Davenant . as this is , whether this be easie or burthensome to be born by thee : and if thou complain under it as a burthen ; then what pains thou takest to ease thy self , and get rid of it .

Secondly , Know also that there is a great difference betwixt spiritual death , and spiritual deadness : the former is the state of the unregenerate ; the latter is the disease and complaint of many thousand regenerate souls : If David had not felt it as well as thee , he would never have cryed out nine times in the compass of one Psalm , Quicken me , quicken me . Besides ,

Thirdly , Though it be often , it is not alwayes so with thee : there are seasons wherein the Lord breaks in upon thy heart , enlarges thy affections ; and sets thy soul at liberty : to which times thou wilt do well to have an eye , in these dark and cloudy dayes .

But the Spirit of God is a comforter as well as a sanctifier : Obj. 4. he doth not only enable men to believe , but after they believe he also ▪ seals them , Eph. 1. 13. but I walk in darkness , and am a stranger to the sealing , and comforting work of the spirit : how therefore can I imagine the spirit of God should dwell in me , who go from day to day in the bitterness of my soul , mourning as without the Sun ?

There is a twofold sealing , and a twofold comfort : the Sol. spirit sealeth both objectively in the work of sanctification , and formally in giving clear evidence of that work : thou mayest be sealed in the first , whilest thou art not yet sealed in the second sense : if so , thy condition is safe , although it be at present uncomfortable . And as to comfort , that also is of two sorts , viz. seminal , or actual : in the root , or in the fruit : light is sown for the righteous , Psal. 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 Sat●… 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 person , and real participation of his benefits : now this is the question to be determined , the matter to be tryed , than which nothing can be more solemn , and important in the whole world .

Secondly , The rule by which this great question may be 2. determined , viz. The new Creation : if any man be in Christ he is a new Creature : by this rule all the titles and claims made to Christ in the professing world are to be examined [ if any man ] be he what he will , high , or low ; great , or small ; learned , or illiterate ; young , or old ; if he pretend interest in Christ : this is the standard by which he must be tryed : if he be in Christ , he is a new Creature ; and if he be not a new Creature , he is not in Christ : let his endowments , gifts , confidence , and reputation be what it will be : [ a new Creature ] not new Physically , he is the same person he was , but a new Creature , that is , a creature renewed by gracious principles newly infused into him from above , which sway him and guide him in another manner , and to another end than ever he acted before : and these gracious principles not being educed out of any thing which was preexistent in man , but infused de novo , from above , are therefore called in this place , a new Creature : this is the rule by which our claim to Christ must be determined .

Thirdly , This general rule is here more particularly explained , 3. old things are passed away , behold all things are become new : he satisfies not himself to lay down this rule concisely , or express it in general terms by telling us the man in Christ must be a new Creature , but more particularly , he shews us what this new creature is , and what the parts thereof are , viz.

Both the 1. Privative part , old things are passed away . 2. Positive part thereof , all things are become new .

By old things he means all those carnal principles , self ends , fleshly lusts belonging to the carnal state , or the old man : all these are passed away ; not simply , and perfectly , but only in Non simpliciter , & perfectè , sed partim re , partim spe . Estius in loc . part at present , and wholly in hope , and expectation hereafter . So much briefly of the privative part of the new Creature : old things are passed away : a word or two must be spoken of the positive part , all things are become new . He means not that the old faculties of the soul are abolished , and new ones created in their room : but as our bodies may be said to be new bodies by reason of their new endowments , and qualities super-induced and bestowed upon them in their resurrection ; so our souls are now renewed by the infusion of new gracious principles into them in the work of regeneration . These two parts , viz. the privative part , the passing away of old things ; and the positive part , the renewing of all things , do betwixt them comprize the whole nature of sanctification , which in other Scriptures is expressed by equivalent phrases : sometimes by putting off the old , and putting on the new man , Eph. 4. 24. sometimes by dying unto sin , and living unto righteousness , Rom. 6. 11. which is the self-same thing the Apostle here intends by the passing away of old things , and making all things new : and because this is the most excellent , glorious , and admirable work of the spirit which is or can be wrought upon man in this world ; therefore the Apostle asserts it with an Ecce , a note of special remarque and observation , behold all things are become new , q. d. behold and admire this surprizing marvellous change which God hath made upon men : they are come out of darkness into his marvellous light , 1 Pet. 2. 9. out of the old , as it were , into a new world , behold all things are become new .

Hence Note ,

DOCT.

That Gods creating of a new supernatural work of grace in the Doct. soul of any man , is that mans sure and infallible evidence of a saving interest in Jesus Christ .

Suitable hereunto are those words of the Apostle , Eph. 4. 20 , 21 , 22 , 23 , 24. But ye have not so learned Christ , if so be that ye have heard him , and have been taught by him as the truth is in Jesus : that ye put off concerning the former conversation the old man which is corrupt according to deceitful lusts : and be renewed in the spirit of your mind ; and that ye put on the new man which after God is created in righteousness and true holiness : where we have in other words of the same importance , the very self-same description of the man that is in Christ , which the Apostle gives us in this Text. Now for the opening and stating of this point , it will be necessary that I shew you ,

1. Why the regenerating work of the Spirit is called a new Creation . 2. In what respects every soul that is in Christ is renewed or made a new Creature . 3. What are the remarkable properties , and qualities of this new Creature . 4. The necessity of this new Creation to all that are in Christ . 5. How this new Creation evidences our interest in Christ . 6. And then Apply the whole in the proper uses of it .

First , Why the regenerating work of the spirit is called a 1. new Creation : this must be our first enquiry : and doubtless the reason of this appellation is the Analogy , proportion , and similitude which is found betwixt the work of regeneration , and Gods work in the first Creation : and their agreement , and proportion will be found in the following particulars .

First , The same Almighty Author who created the world , createth also this work of grace in the soul of man , 2 Cor. 4. 6. God who commanded the light to shine out of darkness , hath shined into our hearts , to give the light of the knowledge of the glory of God , in the face of Jesus Christ : the same powerful word which created the natural , createth also the spiritual light : it is equally absurd for any man to say , I make my self Minus el , te fecisse hominem , quam sanctum . to repent , or to believe , as it is to say , I made my self to exist and be .

Secondly , The first thing that God created in the natural world was light , Gen. 1. 3. and the first thing which God createth in the new Creation is the light of spiritual knowledge , Col. 3. 10. And have put on the new man which is renewed in knowledge after the image of him that Created him .

Thirdly , Creation is out of nothing : it requires no pre-existent matter : it doth not bring one thing out of another , but something out of nothing : it gives a being to that which before had no being . So it is also in the new Creation ; 1 Pet. 2. 9 , 10. who hath called you out of darkness , into his marvellous light ; which in time past were not a people , but are now the people of God : which had not obtained mercy , but now have obtained mercy : the work of grace is not educed out of the power , and principles of nature ; but is a pure work of creation . The heathen Philosophers could neither understand , nor acknowledge the creation of the world , because that notion was repugnant to this maxime of reason , ex nihilo nihil fit , out of nothing , nothing can be made : thus did they insanire cum ratione , befool themselves with their own reasonings : and after the same manner some great pretenders to reason among us , voting it an absurdity to affirm , that the work of grace is not virtually , and potentially contained in nature ; the new Creation in the old .

Fourthly , It was the vertue , and efficacy of the spirit of God which gave the natural world its being by Creation , Gen. 1. 2. the spirit of God moved upon the face of the waters ; it hovered over the chaos ; as the wings of a bird do over her eggs , as the same word is rendred , Deut. 32. 11. cherishing as it were by incubation , that rude mass by a secret quickening influence , by which it drew all the Creatures into their several forms , and particular natures . So it is in the new Creation : a quickning influence must come from the spirit of God , or else the new creature can never be formed in us , Joh. 3. 8. So is every one that is born of the Spirit : and ver. 6. that which is born of the spirit is spirit .

Fifthly , The word of God was the instrument of the first creation , Psal. 33. 6 , 9. By the word of the Lord were the Heavens made , and all the host of them by the breath of his mouth : for he spake , and it was done ; he commanded , and it stood fast : the word of God is also the instrument of the new Creation or work of Grace in man , 1 Pet. 1. 23. Being born again not of corruptible seed , but of incorruptible ; by the word of God which liveth , and abideth for ever . So James 1. 18. Of his own will beg at he us , with the word of truth : of his own will , that was the impulsive cause ; with the word of truth , that is the instrumental cause : great respect and honour , love and delight is due to the word upon this account , that it is the instrument of our regeneration , or new Creation .

Sixthly , The same power which created the world , still under-props and supports it in its being : the world owes its conservation , as well as its existence to the power of God , without which it could not subsist one moment . Just so it is with the new Creation , which entirely depends upon the preserving power which first formed it , Jude ver. 1. Preserved in Christ Jesus ; and 1 Pet. 1. 5. Who were kept by the power of God through faith unto salvation : as in a natural way we live , move , and have our being in God , Acts 17. 28. so in a spiritual way , we continue believing , repenting , loving , and delighting in God ; without whose continued influence upon our souls we could do neither .

Seventhly , In a word , God surveyed the first Creation with complacence and great delight : he beheld the work of his hands and approved them as very good , Gen. 1. 31. so is it also in the second creation ; nothing pleaseth , and delights God more than the works of grace in the souls of his people : it is not any outward priviledge of nature , or gift of Providence which commends any man to God : circumcision is nothing , and uncircumcision is nothing , but a new creature , Gal. 6. 15. And thus you see , upon what grounds the work of regeneration in man is stiled a new Creature , which was the first thing to be opened .

Secondly , Next we must enquire in what respects every soul that is in Christ is renewed , or made a new Creature : 2. and here we shall find a threefold renovation of every man that is in Christ , viz.

He is renewed 1. In his state and Condition . 2. In his frame and Constitution . 3. In his practice and Conversation .

First , He is renewed in his state and condition , for he passeth from death to life , in his Justification , 1 Joh. 3. 14. he was condemned by the Law , he is now Justified freely by grace through the redemption which is in Christ : he was under the curse of the first Covenant ; he is under the blessing of the new Covenant : he was afar off , but is now made nigh unto God : an alien , a stranger once , now of the houshold of God , Eph. 2. 12 , 13. O blessed change from a sad , to a sweet and comfortable condition ! There is therefore now no condemnation to them which are in Christ Jesus , Rom. 8. 1.

Secondly , Every man in Christ is renewed in his frame , and constitution : all the faculties and affections of his soul are renewed by regeneration : his understanding was dark , but now is light in the Lord , Eph. 5. 8. his conscience was dead and secure , or full of guilt and horrour ; but is now become tender , watchful , and full of peace , Heb. 9. 14. his will was rebellious , stubborn , and inflexible ; but is now made obedient , and complying with the will of God , Psal. 110. 2. his desires did once pant , and spend themselves in the pursuit of vanities , now they are set upon God , Isa. 26. 8. his Love did fondly dote upon ensnaring earthly objects , now it is swallowed up in the infinite excellencies of God , and Christ , Psal. 119. 97. his joy was once in trifles , and things of nought ; now his rejoycing is in Christ Jesus , Phil. 3. 3. his fears once were versant about noxious creatures , now God is the object of the fear of reverence , Act. 9. 31. and sin the object of the fear of caution , 2 Cor. 7. 11. his hopes and expectations were only from the world present , but now , from that to come , Heb. 6. 19. Thus the soul in its faculties , and affections is renewed ; which being done , the members and senses of the body must needs be destinated , and imployed by it in new services : no more to be the weapons of unrighteousness , but instruments of service to Jesus Christ , Rom. 6. 19. and thus all that are in Christ are renewed in their frame and constitution .

Thirdly , The man in Christ is renewed in his practice and Conversation : the manner of operation alwayes follows the nature of beings : now the regenerate not being what they were , cannot walk and act , as once they did : Eph. 2. 1 , 2 , 3. And you hath he quickned , who were once dead in trespasses and sins ; wherein ye walked according to the course of this world , &c. they were carryed away like water by the strength of the tyde , by the influence of their own corrupt natures , and the customes and examples of the world : but the case is now altered . So in 1 Cor. 6. 11. the Apostle shews believers their old companions in sin , and tells them such were some of you , but ye are washed , but ye are sanctified , &c. q. d. the world is now well altered with you , thanks be to the grace of God for it . This wonderful change of practice which is so universal , and remarkable in all the regenerate , and immediately consequent to their conversion , sets 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 〈◊〉〈◊〉〈◊〉 ●…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 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 no●… s●…bvertitur : concutitur , non excutitur ; defl●…it fructus , lat●… succus : effectus justificationis suspenditur , at ●…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. and the soul in which it is may draw very sad conclusions about the issue and event ; concluding its life not only to be hazarded but quite extinguished , Psal. 51. 10 , 11 , 12. but though it be ready to dye , God wonderfully preserves it from death : it hath as well its reviving as its fainting seasons : and thus you see what are the lovely and eximious properties of the new creature : In the next place ,

Fourthly , We will demonstrate the necessity of this new creation to all that are in Christ , and by him expect to attain 4. salvation : and the necessity of the new creature will appear divers ways .

First , From the positive and express will of God revealed in Scripture touching this matter : search the Scriptures and you shall find God hath laid the whole stress and weight of your eternal happiness by Jesus Christ upon this work of the spirit in your souls . So our Saviour tells Nicodemus , John 3. 5. Verily , verily , I say unto thee , except a man be born of water , and of the spirit , he cannot enter into the Kingdom of God : agreeable whereunto are those words of the Apostle , Heb. 12. 14. Without holiness no man shall see the Lord . And whereas some may think that their birth right priviledges , injoyment of Ordinances and profession of Religion may commend them to Gods acceptance without this new creation ; he shews them how fond and ungrounded all such hopes are , Gal. 6. 15. For in Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but a new creature : Christ and Heaven are the gifts of God , and he is at liberty to bestow them upon what terms and conditions he pleaseth : and this is the way , the only way and stated method in which he will bring men by Christ unto glory : men may raze out the impressions of these things from their own hearts , but they can never alter the setled course and method of Salvation : either we must be new creatures , as the precepts of the word command us , or lost and damned creatures as the threatnings of the word plainly tell us .

Secondly , This new Creation is the inchoative part of that great Salvation which we expect through Christ , and therefore without this all hopes and expectations of Salvation must vanish : Salvation and renovation are inseparably connected . Our glory in Heaven , if we rightly understand its nature , consisteth in two things ; namely our assimilation to God , and our fruition of God : and both these take their beginning and rise from our renovation in this world : here we begin to be changed into his Image in some degree , 2 Cor. 3. 18. for the new man is created after God , as was opened above . In the work of grace God is said to begin that good work which is to be finished or consummated in the day of Christ , Phil. 1. 6. Now nothing can be more irrational than to imagine that ever that design or work should be finished and perfected which never had a beginning .

Thirdly , So necessary is the new creation to all that expect salvation by Christ , that without this Heaven would be no Heaven , and the glory thereof no glory to us , by reason of the unsuitableness and aversation of our carnal minds thereunto : the carnal mind is enmity against God , Rom. 8. 7. and enmity is exclusive of all complacency and delight : there is a necessity of a suitable and agreeable frame of heart to God in order to that complacential rest of our souls in him : and this agreeable temper is wrought by our new creation , 2 Cor. 5. 5. He that hath wrought us for the self-same thing is God : renovation you see is the working or moulding of a mans spirit into an agreeable temper : or as it is in Col. 1. 12. the making of us meet for the inheritance of the Saints in light .

From all which it follows , that seeing there can be no complacence or delight in God without suitableness and conformity to him , as is plain from 1 Joh. 3. 2. as well as from the reason and nature of the thing it self : either God must become like us suitable to our sinful , corrupt and vain hearts , which were but a rude blasphemy once to imagine ; or else we must be made agreeable and suitable to God , which is the very thing I am now proving the necessity of .

Fourthly , There is an absolute necessity of the new creature to all that expect interest in Christ and the glory to come : since all the characters , marks and signs of such an interest are constantly taken from the new creature wrought in us . Look over all the marks and signs of interest in Christ or salvation by him which are dispersed through the Scriptures , and you shall still find purity of heart , Matth. 5. 8. holiness both in principle and practice , Heb. 12. 14. mortification of sin , Rom. 8. 13. longing for Christs appearance , 2 Tim. 4. 8. with multitudes more of the same nature , to be constantly made the marks and signs of our salvation by Christ . So that either we must have a new Bible or a new Heart : for if these Scriptures be the true and faithful words of God , no unrenewed creature can see his face ; which was the fourth thing to be opened .

Fifthly , The last thing to be opened is how the new creation is an infallible proof and evidence of the souls interest 5. in Christ : and this will appear divers ways .

First , Where all the saving graces of the spirit are , there interest in Christ must needs be certain ; and where the new creature is , there all the saving graces of the spirit are : for what is the new creature but the frame or Systeme of all special saving graces : it is not this or that particular grace , as faith , or hope , or love to God , which constitutes the new creature , for these are but as so many particular limbs or branches of it : but the new creature is comprehensive of all the graces of the Spirit , Gal. 5. 22 , 23. The fruit of the Spirit is love , peace , joy , long-suffering , gentleness , goodness , faith , meekness , temperance , &c. any one of the saving special graces of the Spirit gives proof of our interest in Christ : how much more then the new creature which is the complex frame or Systeme of all the graces together ?

Secondly , To conclude , where all the causes of an interest in Christ are found , and all the effects and fruits of an interest in Christ do appear ; there undoubtedly a real interest in Christ is found : but where-ever you find a new creature , you find all the causes and all the effects of an interest in Christ : for there you shall find ,

First , The impulsive cause , viz. the electing love of God from which the new creature is inseparable , 1 Pet. 1. 2. with the new creature also the meritorious , efficient and final causes of interest in Christ , and union with him are ever found , Eph. 2. 10. Eph. 1. 4 , 5 , 6.

Secondly , All the effects and fruits of interest in Christ are found with the new creature : there are all the fruits of obedience , for we are created in Christ Jesus unto good works , Eph. 2. 10. Rom. 7. 4. there is true spiritual opposition to sin , 1 Joh. 5. 18. He that is begotten of God keepeth himself , and that wicked one toucheth him not : there is love to the people of God , 1 Joh. 4. 7. every one that loveth is born of God : there is a conscientious respect to the duties of both Tables ; for the new creature is created after God in righteousness and true holiness , Eph. 4. 24. there is perseverance in the ways of God to the very end , and victory over all temptations : for whosoever is born of God overcometh the world , 1 Joh. 5. 4. It were easie to run over all other particular fruits of our union with Christ , and shew you every one of them in the new creature . And thus much of the Doctrinal part of this point .

The Twenty sixth SERMON . Sermon 26. 2 COR. 5. 17. Text. Therefore if any man be in Christ , he is a New Creature : old things are passed away , behold , all things are become new .

AFter the explication of the sense of this Scripture we observed ,

DOCT.

That Gods creating of a new supernatural work of grace in the soul of any man , is that mans sure and infallible evidence of a Doct. saving interest in Jesus Christ .

You have heard why the regenerating work of the Spirit is called a new creation ; in what respect every soul in Christ is renewed ; what the eximious properties of this new creature are : the indispensibleness and necessity thereof hath been also proved : and how it evidences our interest in Christ was cleared in the doctrinal part , which we now come to improve in the several Uses serving for our 1. Information . 2. Conviction . 3. Examination . 4. Exhortation . 5. Consolation .

1st Use for Information .

Is the new Creature the sure and infallible evidence of our Use 1. saving interest in Christ ? from hence then we are informed ,

Inference 1.

How miserable and deplorable an estate all unrenewed souls are in : who can lay no claim to Christ during that state , and Inference 1. therefore are under an impossibility of salvation . O Reader , if this be the state of thy soul , better had it been for thee not to have been Gods natural workmanship as a man , except thou be his spiritual workmanship also as a new man . I know the Schoolmen determine otherwise , and say that damnation is rather to be chosen than an annihilation : a miserable being is better than no being : and it is very true with respect to the glory of God , whose justice shall triumph for ever in the damnation of the unregenerate ; but with respect to us , 't is much better never to have been his creatures in the way of generation , than not to be his new creatures in the way of regeneration . So Christ speaks of Judas , that Son of perdition , Mark 14. 21. Good had it been for that man if he had never been born : for what is a being without the comfort of it ? What is life without the joy and pleasure of life ? A damned being is a being without comfort , no glimps of light shines into that darkness : they shall indeed see and understand the felicity , light and joy of the Saints in glory : but not partake in the least measure of the comfort , Luk●… 13. 28. They shall see Abraham , and Isaac , and Jacob in the Kingdom of God , but they themselves shut out : such a sight is so far from giving any comfort , that it will be the aggravation and increase of torment . O 't is better to have no being at all , than to have a being only to capacitate a man for misery : to desire death while death flies from him , Rev. 4. 6. The opinion of the Schoolmen will never pass for sound doctrine among the damned : think on it , Reader , and lay it to thine heart , better thou hadst dyed from the womb , better the knees had prevented thee , and the breasts which thou hast sucked , than that thou shouldst live and dye a stranger to the new birth , or that thy Mother should bring thee forth only to encrease and fill up the number of the damned .

Inference 2.

And on the contrary we may hence learn , what cause regenerate Inference 2. souls have to bless God for the day wherein they were born . O what a priviledged state doth the new birth bring men into ! 'T is possible for the present they understand it not , for many Believers are like a great Heir lying in the Cradle that knows not to what an estate and honour he is born : Nevertheless on the same day wherein we become new creatures by regeneration , we have a firm title , and solid claim to all the priviledges of the Sons of God , Joh. 1. 12 , 13. God becomes our Father by a treble title , not only the Father of our beings by nature , which was all the relation we had to him before , but our Father by Adoption and by Regeneration : which is a much sweeter and more comfortable relation . In that day the Image of God is restored , Eph. 4. 24. this is both the health and beauty of the soul. In that day we are begotten again to a lively hope , 1 Pet. 1. 3. a hope more worth than ten thousand worlds , in the troubles of life , and in the straits of death : this is a creature which lives for ever , and will make thy life happy for ever . Some have kept their birth-day as a festival , a day of rejoycing , but none have more cause to rejoice that ever they were born , than those that are new born .

Inference 3.

Learn from hence that the work of grace is wholly supernatural : Inference 3. 't is a creation , and creation work is above the power of the creature : no power but that which gave being to the world , can give a being to the new creature : almighty power goes forth to give being to the new creature : this creature is not born of flesh or of blood , nor of the will of man but of God , Joh. 1. 13. the nature of this new creature speaks its original to be above the power of nature : the very notion of a new creation spoils the proud boasts of the great asserters of the power and ability of the will of man . When God therefore puts the question , who maketh thee to differ ? and what hast thou that thou hast not received ? Let thy soul , Reader , answer it with all humility and thankfulness ; 't is thou , Lord , thou only , that madest me to differ from another , and what I have received , I have received from thy free grace .

Inference 4.

If the work of grace be a new creation , let not the parents and friends of the unregenerate utterly despair of the conversion of their Inference 4. relations , how great soever their present discouragements are : if it had been possible for a man to have seen the rude and indigested Chaos before the Spirit of God moved upon it , would he not have said , can such a beautiful order of beings , such a pleasant variety of creatures spring out of this dark lump ? Surely it would have been very hard for a man to have imagined it . It may be you see no dispositions or hopeful inclinations in your friends towards God and spiritual things ; nay , possibly they are totally opposite and filled with enmity against them ; they deride and jeer all serious piety where-ever they behold it ; this indeed is very sad : but yet remember the work of grace is creation work : though there be no disposition at all in their wills , no tenderness in their Consciences , no light or knowledge in their minds ; yet God that commanded the light to shine out of darkness , can shine into their hearts ; to give them the light of the knowledge of the glory of God in the face of Jesus Christ : he can say to the dry bones , live ; to the proud and stubborn heart , come down , and yield thy self to the will of God : and if he command , the work is done . God can make thee yet to rejoyce over thy most uncomfortable relations , to say with the Father of the Prodigal , Luke 15. 24. This my Son was dead , and is alive again ; he was lost and is found : and they began to be merry : difficulties are for men but not for God : he works in conversion by a power which is able to subdue all things unto it self .

Inference 5.

If none but new creatures be in Christ , how small a remnant Inference 5. among men belong to Christ in this world ! Among the multitude of rational creatures inhabi●…ing this world , how few , how very few are new creatures ? 'T is the observation of the learned Mr. Brierwood , that if the world be divided into thirty parts , nineteen parts are heathenish Idolaters ; six parts Mahumetans , and only five out of thirty , which may be in a large sense called Christians : of which the far greater part is overspread with popish darkness : separate from the remainder , the multitudes of prophane , meerly civil and hypocritical professors of Religion ; an●… how few will remain for Jesus Christ in this world ? Look over the Cities , Towns and Parishes in this populous Kingdom ; and how few shall you find that speak the language or do the works of new creatures ? How few have ever had any awakening convictions on them ? And how many of those that have been convinced have miscarried and never come to the new birth ? The more cause have they whom God hath indeed regenerated to admire the riches of Gods distinguishing mercy to them .

Inference 6.

If the change by grace be a new creation , how universal and marvellous a change doth regeneration make upon men ! The new Inference 6. Creation speaks a marvellous and universal alteration both upon the state and tempers of men : they come out of darkness , gross , hellish darkness into light , a marvellous and heavenly light , 1 Pet. 2. 9. Eph. 5. 8. their condition , disposition and conversation ( as you have heard ) is all new : and yet this marvellous change as great and universal as it is , is not alike evident and clearly discernable in all new creatures : and the reasons are ,

First , Because the work of grace is wrought in diverse methods , and manners in the people of God . Some are changed from a state of notorious prophaneness unto serious godliness : there the change is conspicuous and very evident ; all the neighbourhood rings of it : But in others it is more insensibly distilled in their tender years by the blessing of God upon religious education , and there it is more indiscernable .

Secondly , Though a great change be wrought , yet much natural corruption ●…till remains for their humiliation and daily exercise ; and this is a ground of fear and doubtings : they see not how such corruptions are consistent with the new Creature .

Thirdly , In some the new Creature shews it self mostly in the affectionate part , in desires and breathings after God ; and but little in the clearness of their understandings , and strength of their judgements : for want of which they are entangled and kept in darkness most of their dayes .

Fourthly , Some Christians are more tryed and exercised by temptations from Satan than others are , and these clouds darken the work of grace in them .

Fifthly , There is great difference and variety found in the natural tempers and constitutions of the regenerate . Some are of a more melancholy , fearful and suspicious temper than others are , and are therefore much longer held under doubtings and trouble of spirit . Nevertheless what differences soever these things make , the change made by grace is a marvellous change .

Inference 7.

Lastly , How incongruous are carnal wayes and courses to the spirit of Christians ? who being new creatures can never delight or Inference 7. find pleasure in their former sinful companions and practices ? Alas , those things are now most unsuitable , loathsom and detestable , how pleasant soever they once were : that which they counted their liberty , would now be reckoned their greatest bondage : that which was their glory is now their shame , Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed , for the end of those things is death : they need not be pressed by others , but will freely confess of themselves what fools and mad men they once were : none can censure their former conversation more severely than themselves do , 1 Tim. 1. 13 , 14.

2d . Use for Conviction .

If none be in Christ but new creatures , and the new creation Use 2. make such a ch●…nge as hath been described , This may convince us how many of us deceive our selves , and run into dangerous and fatall mistakes in the greatest concernment we have in this world . But before I fall into this use I desire none may make a perverse and ill use of it : Let not the wicked conclude from hence that there is no such thing as true religion in the world , or that all who do profess it are but a pack of hypocrites : neither let the godly injure themselves by that which is designed for their benefit , let none conclude that seeing there are so many mistakes committed about this new creature , that therefore assurance must needs be impossible as the Papists affirm it to be . The proper use that should be made of this doctrine is , to undeceive false pretenders , and to awaken all to a more deep and thorough search of their own conditions ; which being precautioned , let all men be convinced of the following truths .

First , That the change made by civility upon such as were lewd and prophane , is in its whole kind and nature a 1. different thing from the new creature ; the power and efficacy of moral vertue is one thing , the influence of the regenerating Spirit is quite another thing : however some have studied to confound them . The heathens excelled in moral , and homilitical vertues . Plato , Aristides , Seneca , and multitudes more have outvied many professed Christians in justice , temperance , patience , &c. yet were perfect strangers to the new creation . A man may be very strict and temperate , free from the gross pollutions of the world : and yet a perfect 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 incorporate with sin , than oyle with water : contraries cannot consist in the same subject longer than they are fighting with each other ; if there be no conflict with sin in thy soul , or if that conflict be only betwixt the conscience and affections , light in the one strugling with lust in the other ; thou wantest that fruit which should evidence thee to be a new creature .

Thirdly , The mind and affections of the new Creature are set upon heavenly and spiritual things : Col. 3. 1 , 2. Ephes. 4. 23. Rom. 8. 5. if therefore thy heart and affections be habitually earthly , and wholly intent upon things below , driving eagerly after the world , as the great business and end of thy life : deceive not thy self , this is not the fruit of the New Creature , nor consistent with it .

Fourthly , The new Creature is a praying Creature , living by its daily Communion with God , which is its livelyhood and subsistence : Zech. 12. 10. Acts 9. 11. If therefore thou be a prayerless soul , or if in all thy prayers , thou art a stranger to Communion with God ; if there be no brokenness of heart for sin in thy confessions , no melting affections for Christ and holiness in thy supplications ; surely Satan doth but baffle , and delude thy over-credulous soul ; in perswading thee that thou art a new Creature .

Fifthly , The new Creature is restless after falls into sin until it have recovered peace and pardon , it cannot endure it self in a state of defilement and pollution , Psal. 51. 8 , 9 , 10 , 11 , 12. It is with the conscience of a new Creature under sin , as it is with the eye when any thing offends it , it cannot leave twinkling and watering till it have wept it out ; and in the very same restless state it is under the hiding of Gods face , and divine withdrawments : Cant. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. If therefore thou canst sin , and sin again , without such a burthensome sense of sin , or restlesness , or solicitude how to recover purity , and peace , with the light of Gods countenance shining as in dayes past upon thy soul ; delude not thy self , thou hast not the signs of a new Creature in thee .

4th . Use for Exhortation .

If the new Creation be a sound evidence of our interest in Christ , then hence let me perswade all that are in Christ to Use 4. evidence themselves to be so , by walking as it becomes new Creatures .

The new Creature is born from above , all its tendencies are Heaven-ward ; accordingly ●…et your affections on things that are above , and let your conversation be in Heaven : if you live earthly and sensual lives , as others do ; you must cross your new Creature therein , and can those acts be pleasant unto you which are done with so much regret ? wherein you must put a force upon your own spirits , and offer a kind of violence to your own hearts ? Earthly delights and sorrows are suitable enough to the unregenerate , and sensual men of the world : but exceedingly contrary unto that spirit by which you are renovated . If ever you will act becoming the principles and nature of new Creatures , then seek earthly things with submission , enjoy them with fear and caution , resign them with cheerfulness and readiness : and thus let your moderation be known unto all men , Phil. 4. 5. Let your hearts daily meditate , and your tongues discourse about heavenly things , be exceeding tender of sin , strict and punctual in every duty ; and hereby convince the world that you are men and women of another spirit .

5th . Use for Consolation .

Let every new creature be chearful and thankful : if God have renewed your natures , and thus altered the frame and Use 5. temper of your hearts , he hath bestowed the richest mercy upon you that Heaven or Earth affords : this is a work of greatest rarity , a new creature may be called , one among a thousand ; 't is also an everlasting work never to be destroyed , as all other natural works of God ( how excellent soever ) must be , 't is a work carried on by almighty power through unspeakable difficulties and mighty oppositions , Eph. 1. 12. the exceeding greatness of Gods power goes forth to produce it ; and indeed no less is required to enlighten the blind mind , break the rocky heart , and bow the stubborn will of man ; and the same almighty power which at first created it , is necessary to be continued every moment to preserve and continue it , 1 Pet. 1. 5. the new creature is a mercy which draws a train of innumerable and invaluable mercies after it , Eph. 2. 13 , 14. 1 Cor. 3. 22. when God hath given us a new nature , then he dignifies us with a new name , Rev. 2. 17. brings us into a new Covenant , Jer. 31. 33. begets us again to a new hope , 1 Pet. 1. 3. intitles us to a new inheritance , Joh. 1. 12 , 13. 't is the new creature which through Christ makes our persons and duties acceptable with God , Gal. 6. 15. In a word , it is the wonderful work of God , of which we may say , this is the Lords doing , and it is marvellous in our eyes ; there are unsearchable wonders in its generation , in its operation , and in its preservation . Let all therefore whom the Lord hath thus renewed , fall down at the feet of God in an humble admiration of the unsearchable riches of free grace , and never open their mouths to complain under any adverse or bitter providences of God .

The Twenty seventh SERMON . Sermon 27. GAL. 5. 24. Text. And they that are Christs have crucified the flesh , Of the nature , principle and necessity of Mortification . with the affections and lusts .

TWo great Tryals of our interest in Christ are finished , we now proceed to a third , namely the mortification of sin : they that are Christs have crucified the flesh . The scope of the Apostle in this context is to heal the unchristian breaches among the Galatians prevailing by the instigation of Satan , to the breach of brotherly love : to cure this he urges four weighty arguments .

First , From the great Commandment , to love one another , upon which the whole Law ( i. e. ) all the duties of the second Table do depend , vers. 14.

Secondly , He powerfully disswades them from the consideration of the sad events of their bitter contests , calumnies and detractions , viz. mutual ruine and destruction , vers. 15.

Thirdly , He disswades them from the consideration of the contrariety of these practices unto the Spirit of God , by whom they all profess themselves to be governed , from vers. 17 , to the 23.

Fourthly , He powerfully disswades them from these animosities from the inconsistency of these or any other lusts of the flesh with an interest in Christ : they that be Christs have crucified the flesh , &c. q. d. you all profess your selves to be members of Christ , to be followers of him ; but how incongruous are these practices to such a profession ? Is this the fruit of the Dove-like-spirit of Christ ? Are these the fruits of your faith , and professed mortification ? Shall the sheep of Christ ●…narl and fight like rabid and furious beasts of prey ? Tantaene animis coelestibus ira ? O how repugnant are these practices — non secus ac Cum duo conversis inimica in praelia tauri , Frontibus 〈◊〉 . with the study of mortification which is the great study and endeavour of all that be in Christ ! They that are Christs have crucified the flesh , with the affections and lusts . So much for the order of the words ; the words themselves are a proposition wherein we have to consider both

The 1. Subject . 2. Predicate .

First , The Subject of the proposition , they that are Christs , 1. viz. true Christians , real members of Christ : such as truly Vere Christiani qui ad Christum pertinent , qui se ei ded●… regend●…s . Pol. Synopsis . belong to Christ , such as have given themselves up to be governed by him , and are indeed acted by his Spirit : such , all such persons ( for the indefinite is equipollent to a universal ) all such , and none but such .

Secondly , The predicate , the●…●…ve crucified the flesh , with the affections and lusts : by flesh 〈◊〉 are here to understand carnal 2. concupiscence , the workings and motions of corrupt nature : and by the affections we are to understand not the natural but the inordinate affections : for Christ doth not abolish and destroy , but correct and regulate the affections of those that are in him : and by crucifying the flesh we are not to understand the total extinction , or perfect subduing of corrupt nature , but only the deposing of corruption from its regency and dominion in the soul : its dominion is taken away , though its life be prolonged for a season : but yet as death surely , though slowly follows crucifixion ( the life of crucified persons gradually departing from them with their blood ) so it is , just so in the mortification of sin , and therefore what the Apostle in this place calls crucifying , he calls in Rom. 8. 13. mortifying ; if ye through the Spirit do mortifie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if ye put to death the deeds of the body : but he chooses in this place to call it crucifying , to shew not only the conformity there is betwixt the death of Christ and the death of sin in respect of shame , pain and lingring slowness ; but to denote also the principle , means and instrument of mortification , viz. the death or cross of Jesus Christ , in the vertue whereof believers do mortifie the corruptions of their flesh : the great arguments and perswasives to mortification being drawn from the sufferings of Christ for sin . In a word , he doth not say they that believe Christ was crucified for sin , are Christs : but they , and they only are his , who feel as well as profess the power and efficacie of the sufferings of Christ in the mortification , and subduing of their lusts and sinful affections . And so much briefly of the parts and sense of the words .

The Observation followeth .

DOCT.

That a saving interest in Christ may be regularly and strongly inferred and concluded from the mortification of the flesh , with Doct. its affections and lusts .

This point is fully confirmed by those words of the Apostle , Rom. 6. 5 , 6 , 7 , 8. 〈◊〉 if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection : knowing this , that our old man is crucified with him , that the body of sin might be destroyed ; that henceforth we should not serve sin ; for he that is dead is freed from sin : now if we be dead with Christ , we believe that we shall also live with him .

Mark the force of the Apostles reasoning : if we have been planted into the likeness of his death , viz. by the mortification of sin , which resembles or hath a likeness to the kind and manner of Christs death ( as was noted above ) then we shall be also in the likeness of his resurrection ; and why so , but because this mortification of sin is an undoubted evidence of the union of such a soul with Christ , which is the very ground-work and principle of that blessed and glorious resurrection : and therefore he saith , vers. 11. Reckon ye also your selves to be dead indeed unto sin , but alive unto God through Jesus Christ our Lord , q. d. reason thus with your selves , these mortifying influences of the death of Christ are unquestionable presages of your future blessedness : God never taking this course with any but those who are in Christ , and are designed to be glorified with him : the death of your sin is as evidential as any thing in the world can be , of your spiritual life for the present , and of your eternal life with God hereafter . Mortification is the fruit and evidence of your union , and that union is the firm ground-work , and certain pledge of your glorification , and so you ought to reckon or reason the case with your selves as the word : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there signifies . Now for the stating and explicating of this point , I shall in the doctrinal part labour to open and confirm these five things .

1. What the mortification or crucifixion of sin imports . 2. Why this work of the Spirit is expressed by crucifying . 3. Why all that are in Christ must be so crucified , or mortified unto sin . 4. What is the true evangelical principle of mortification . 5. How the mortification of sin evinces our interest in Christ .

And then apply the whole .

First , What the mortification or crucifixion of sin imports . 1.

And for clearness sake , I shall speak to it both negatively and positively ; shewing you what is not intended ; and what is principally aimed at by the Spirit of God in this expression .

First , The crucifying of the flesh doth not imply the total abolition of sin in Believers , or the destruction of its very Neg. 1. Mortificari carnem non est eam ita perimi ut aut prorsus non sit , aut nulla prava in homine desideria commoveat , quod in corpore mortis bujus non contingit , &c. Estius in loc . being and existence in them for the present : sanctified souls so put off their corruptions with their bodies at death : this will be the effect of our future glorification , not of our present sanctification : it doth exist in the most mortified Believer in the world , Rom. 7. 17. it still acteth and lusteth in the regenerate soul , Gal. 5. 17. yea notwithstanding its crucifixion in Believers , it still may in respect of single acts surprize and captivate them , Psal. 65. 3. Rom. 7. 23. This therefore is not the intention of the spirit of God in this expression .

Secondly , Nor doth the crucifixion of sin consist in the suppression of the external acts of sin only , for sin may reign over the souls of men whilst it doth not break forth into their lives in gross and open actions , 2 Pet. 2. 20. Mat. 12. 43. Morality in the Heathens ( as Tertullian well observes ) did abscondere , sed non abscindere vitia , hide them , when it could not kill them : many a man shews a white and fair hand , who yet hath a very foul and black 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 ●…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 Withs 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 , no●… 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 t●… 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. 2●… . 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 mortification , regenerate souls are daily using ; and applying in order to the death of sin . And so much of the first particular what the mortification of sin , or Crucifying of the flesh implies .

Secondly , In the next place , we shall examine the reasons 2. why this work of the spirit is expressed under that Trope or figurative expression of Crucifying the flesh . Now the ground and reason of the use of this expression , is the resemblance which the mortification of sin bears unto the death of the cross : and this appears in five particulars .

First , The death of the cross was a painful death , and the mortification of sin is very painful work , Matth. 25. 29. 't is the cutting off our right hands , and plucking out our right eyes : it will cost many thousand tears , and groans , prayers and strong cries to heaven before one sin will be mortified . Upon the account of the difficulty of this work , and mainly upon this account , the Scripture saith , narrow is the way , and strait is the gate that leadeth unto life , and few there be that find it , Matth. 7. 14. and that the righteous themselves are scarcely saved .

Secondly , The death of the cross was universally painful , every member , every sense , every sinew , every nerve was the seat , and subject of tormenting pain . So is it in the mortification of sin : 't is not this or that particular member , or act ; but the whole body of sin that is to be destroyed , Rom. 6. 6. and accordingly the conflict is in every faculty of the soul ; for the Spirit of God by whose hand sin is mortified , doth not combat with this or that particular Lust only , but with sin as sin : and for that reason with every sin , in every faculty of the soul. So that there are conflicts , and anguish in every part .

Thirdly , The death of the cross was a slow and lingering death : denying unto them that suffered it the favour of a quick dispatch . Just so it is in the death of sin , though the Spirit of God be mortifying it day by day ; yet this is a truth Mortificatio peccati non fit uno momento , sed opus est lucta assiduâ : p●…ccatum languescit ab initio mortificationis nostrae , in progressu tabescit ; ad extremum ( i. e. ) in ipsa morte nostra , abolebitur . Origen in Epist. ad Rom. sealed by the sad experience of all believers in the world , that sin is long a dying : and if we ask a reason of this dispensation of God , among others , this seems to be one ; corruptions in believers like the Canaanites in the Land of Israel are left to prove , and to exercise the people of God , to keep us watching and praying , mourning and believing ; yea , wondering and admiring at the riches of pardoning , and preserving mercy all our dayes .

Fourthly , The death of the Cross was a very opprobrious and shameful death : they that dyed upon the cross were loaded with ignominy : the crimes for which they dyed were exposed to the publick view : after this manner dyeth sin , a very shameful and ignominious death . Every true believer draws up a charge against it in every prayer , aggravates and condemns it in every confession , bewailes the evil of it with multitudes of tears and groans , making sin as vile and odious as they can find words to express it , though not so vile as it is in its own nature . O my God ( saith Ezra ) I am ashamed , and even blush to look up unto thee , Ezra 9. 6. So Daniel in his confession : Dan. 9. 7. O Lord , righteousness belongeth unto thee , but unto us confusion of faces , as at this day . Nor can it grieve any believer in the world to accuse , condemn , and shame himself for sin , whilest he remembers and considers that all that shame and confusion of face which he takes to himself , goes to the vindication , glory , and honour of his God : as David was content to be more vile still for God , so it pleaseth the heart of a Christian to magnifie and advance the name and glory of God by exposing his own shame , in humble and broken hearted confessions of sin .

Fifthly , In a word , the death of the Cross was not a natural , but a violent death : such also is the death of sin : sin dyes not of its own accord , as nature dyeth in old men , in whom the Balsamum radicale or radical moisture is consumed : for if the Spirit of God did not kill it , it would live to eternity in the souls of men : 't is not the everlasting burnings , and all the wrath of God which lies upon the damned for ever , that can destroy sin . Sin like a Salamander can live to eternity in the fire of Gods wrath : so that either it must dye a violent death by the hand of the Spirit , or never dyeth at all . And thus you see , why the mortification of sin is Tropically expressed by the crucifying of the flesh .

3. Thirdly , Why all that are in Christ must be so crucified , or mortified unto sin : and the necessity of this will appear divers ways .

First , From the inconsistency and contrariety that there is betwixt Christ and unmortified lust , Gal. 5. 17. these are contrary the one to the other . There is a threefold inconsistency betwixt Christ and such corruptions : they are not only contrary to the holiness of Christ , 1 John 3. 6. Whosoever abideth in him sinneth not ; whosoever sinneth hath not seen him , neither known him , ( i. e. ) whosoever is thus ingulphed and plunged into the lust of the flesh , can have no communion with the pure and holy Christ : but there is also an inconsistency betwixt such sin and the honour of Christ , 2 Tim. 2. 19. Let every one that nameth the name of Christ , depart from iniquity : as Alexander said to a Soldier of his name , recordare nominis Alexandri , remember thy name is Alexander , and do nothing unworthy of that name . And unmortified lusts are also contrary to the Dominion and government of Christ , Luke 9. 23. If any man will come after me , let him deny himself , and take up his Cross daily and follow me : these are the self-denying terms upon which all men are admitted into Christs service : and without mortification and self-denial he allows no man to call him Lord and Master .

Secondly , The necessity of mortification appears from the necessity of conformity betwixt Christ the head , and all the members of his mystical body : for how incongruous and uncomely would it be to see a holy heavenly Christ , leading a company of unclean , carnal and sensual members ? Mat. 11. 29. Take my yoak upon you , and learn of me , for I am meek and lowly , q. d. it would be monstrous to the world to behold a company of Lions and Wolves following a meek and harmless Lamb : men of raging and unmortified lusts , professing and owning me for their head of government : and again , 1 John 2. 6. He that saith he abideth in him , ought himself also so to walk , even as he walked , q. d. either imitate Christ in your practice , or never make pretensions to Christ in your profession : this was what the Apostle complained of , Phil. 3. 18. for many walk of whom I have told you often , and now tell you even weeping , that they are the enemies of the Cross of Christ : men cannot study to put a greater dishonour and reproach upon Christ , than by making his name and profession , a cloak and cover to their filthy lusts .

Thirdly , The necessity of crucifying the flesh appears from the method of Salvation as it is stated in the Gospel . God every where requires the practice of mortification under pain of damnation , Mat. 18. 8. Wherefore if thy hand , or thy foot offend thee , cut them off , and cast them from thee ; it is better for thee to enter into life halt or maimed ; rather than having two hands , or two feet , to be cast into everlasting fire : the Gospel legitimates no hopes of salvation , but such as are accompanied with serious endeavours of mortification , 1 John 3. 3. Every man that hath this hope in him purifieth himself , even as he is pure : 't was one special end of Christs coming into the world , to save his people from their sins , Mat. 1. 21. nor will he be a Saviour unto any who remain under the dominion of their own lusts .

Fourthly , The whole stream and current of the Gospel put us under the necessity of mortification . Gospel precepts have respect unto this , Col. 3. 5. mortifie your members therefore which are upon the earth , 1 Pet. 1. 15. be ye holy for I am holy . Gospel presidents have respect unto this , Heb. 12. 1. wherefore seeing we also are compassed about with so great a cloud of witnesses , let us lay aside every weight , and the sin which doth so easily beset us , &c. Gospel threatnings are written for this end , and do all press mortification in a thundring dialect , Rom. 8. 13. If ye live after the flesh ye shall dye , Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness , and unrighteousness of men : the promises of the Gospel are written designedly to promote it , 2 Cor. 7. 1. Having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of God : but in vain are all these precepts , presidents , threatnings and promises written in the Scripture , except mortification be the daily study and practice of professors .

Fifthly , Mortification is the very scope and aim of our regeneration and the infusion of the principles of grace : if we live in the Spirit , let us walk in the Spirit , Gal. 5. 25. in vain were the habits of grace planted , if the fruits of holiness and mortification be not produced : yea , mortification is not only the design and aim , but it is a special part even the one half of our sanctification .

Sixthly , If mortification be not the daily practice and endeavour of Believers , then the way to Heaven no way answers to Christs description of it in the Gospel : he tells us , Mat. 7. 13 , 14. Wide is the gate , and broad is the way that leadeth to destruction ; and many there be that go in thereat , because strait is the gate , and narrow is the way which leadeth unto life , and few there be that find it : well then , either Christ must be mistaken in the account he gave of the way to glory , or else all unmortified persons are out of the way : for what makes the way of salvation narrow , but the difficulties and severities of mortification ?

Seventhly , In a word , he that denies the necessity of mortification , confounds all discriminating marks betwixt Saints and Sinners ; pulls down the Pale of distinction , and lets the world into the Church , and the Church into the World : 't is a great design of the Gospel to preserve the boundaries betwixt the one and the other , Rom. 2. 7 , 8. Rom. 8. 1 , 4 , 5 , 6 , 13. but if men may be Christians without mortification , we may as well go into the Taverns , Ale-houses , or Brothel-houses , among the roaring or sottish crew of sinners , and say , here be those that are redeemed by the blood of Christ ; here be his Disciples and Followers ; as go to seek them in the purest Churches , or most strictly religious families : by all which the necessity of mortification unto all that are in Christ , is abundantly evidenced .

Fourthly , In the next place we are to enquire into the true principle of mortification : 't is true there are many ways attempted 4. by men for the mortification of sin , and many rules laid down to guide men in that great work : some of which are very tristing and impertinent things ; such are those prescribed by popish votaries : but I shall lay down this as a sure conclusion , that the sanctifying spirit is the only effectual principle of mortification : and without him no resolutions , vows , abstinencies , castigations of the body , or any other external endeavours can ever avail to the mortification of one sin : the moral Heathens have prescribed may pretty rules and helps for the suppression of vice . Aristides , Seneca and Cato were renowned among them upon this account : but yet as Lactantius well observes , moral Philosophie did rather abscondere vitia , quam abscindere , hide it , rather than kill it : formal Christians have also gone far in the reformation of their lives , but could never attain true mortification : formality pares off the excrescences of vice , but never kills the root of it : it usually recovers it self again , and their souls like a body not well purged , relapse into a worse condition than before , Mat. 12. 43 , 44. 2 Pet. 2. 20.

This work of mortification is peculiar to the spirit of God , Rom. 8. 13. Gal. 5. 17. and the spirit becomes a principle of mortification in Believers two ways , namely 1. By the implantation of contrary habits . 2. By assisting those implanted habits in all the times of need .

First , The spirit of God implants habits of a contrary nature , which are destructive to sin , and are purgative of corruption , 1. 1 John 5. 4. Acts 15. 9. Grace is to corruption what water is to fire ; betwixt which there is both a formal and effective opposition : a contrariety both in nature and operation , Gal. 5. 17. There is a threefold remarkable advantage given us by grace for the destruction and mortification of sin . For ,

First , Grace gives the mind and heart of man a contrary bent and inclination ; by reason whereof spiritual and heavenly things become connatural to the regenerate soul , Rom. 7. 22. For I delight in the Law of God , after the inner man : sanctification is in the soul as a living spring running with a kind of central force Heaven-ward , John 4. 14.

Secondly , Holy principles destroy the interest that sin once had in the love and delight of the soul : the sanctified soul cannot take pleasure in sin , or find delight in that which grieves God , as it was wont to do : but that which was the object of delight , hereby becomes the object of grief and hatred , Rom. 7. 15. What I hate , that I do .

Thirdly , From both these follow a third advantage for the mortification of sin , in as much as sin being contrary to the new nature , and the object of grief and hatred , cannot possibly be committed without reluctancy , and very sensible regret of mind : and actions done with regret , are neither done frequently nor easily . The case of a regenerate soul under the surprizals , and particular victories of temptation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cùm ita quis capitur , ut nequeat luctari , nec se capienti obsistere . Sclat . being like that of a captive in war , who marches not with delight , but by constraint among his enemies . So the Apostle expresseth himself , Rom. 7. 23. But I see another law in my members , warring against the Law of my mind ; and bringing me into captivity unto the law of sin which is in my members : thus the spirit of God promotes the design of mortification by the implantation of contrary habits .

Secondly , By assisting those gracious habits in all the times 2. of need , which he doth many ways : sometimes notably awakening and rouzing grace out of the dull and sleepy habit , and drawing forth the activity and power of it into actual and successful resistances of temptations , as Gen. 39. 9. How can I do this great wickedness , and sin against God ? Holy fear awakens first , and raises all the powers of grace in the soul to make a vigorous resistance of temptation : the spirit also strengthens weak grace in the soul , 2 Cor. 12. 9. My grace is sufficient for thee , for my strength is made perfect in weakness : and by reason of grace thus implanted , and thus assisted , he that is born of God keepeth himself , and the wicked one toucheth him not .

Fifthly , The last query to be satisfied is , how mortification of sin solidly evinceth the souls interest in Christ ; and this it 5. doth divers ways , affording the mortified soul many sound evidences thereof . As ,

Evidence 1.

Whatsoever evidences the indwelling of the holy spirit of God in us , must needs be evidential of a saving interest in Christ ; as hath been fully proved before : but the mortification of sin doth plainly evidence the indwelling of the spirit of God ; for as we proved but now , it can proceed from no other principle : there is as strong and inseparable a connection betwixt mortification and the spirit , as betwixt the effect , and its proper cause , and the self-same connection betwixt the inbeing of the spirit , and union with Christ . So that to reason from mortification to the inhabitation of the spirit , and from the inhabitation of the spirit to our union with Christ ; is a strong scriptural way of reasoning .

Evidence 2.

That which proves a soul to be under the Covenant of Grace , evidently proves its interest in Christ : for Christ is the head of that Covenant , and none but sound Believers are under the blessings and promises of it ; but mortification of sin is a sound evidence of the souls being under the Covenant of Grace , as is plain from those words of the Apostle , Rom. 6. 12 , 13 , 14. Let not sin therefore reign in your mortal body , that ye should obey it in the lust thereof ; neither yield ye your members as instruments of unrighteousness unto sin ; but yield your selves unto God , as those that are alive from the dead , and your members as instruments of righteousness unto God ; for sin shall not have dominion over you : for ye are not under the Law but under Grace : where the Apostle presseth Believers unto mortification by this incouragement , that it will be a good evidence unto them of a new Covenant interest : for all legal duties and endeavours can never mortifie sin : 't is the spirit in the new Covenant which produces this : whoever therefore hath his corruptions mortified , hath his interest in the Covenant , and consequently in Christ , so far cleared unto him .

Evidence 3.

That which is the fruit and evidence of saving faith , must needs be a good evidence of our interest in Christ ; but mortifi●… 〈◊〉 sin is the fruit and evidence of saving faith , Acts 15. 9. Purifying their hearts by faith , 1 John 5. 4. This is the victory whereby we overcome the world , even our faith : faith overcomes both the allurements of the world upon one hand , and the terrors of the world upon the other hand ; by mortifying the heart , and affections to all earthly things : a mortified heart is not easily taken with the ensnaring pleasures of the world , or much moved with the disgraces , losses and sufferings it meets with from the world : and so the strength and force of its temptations is broken , and the mortified soul becomes victorious over it , and all this by the instrumentality of faith .

Evidence 4.

In a word , there is an intimate and indissoluble connection betwixt the mortification of sin and the life of grace , Rom. 6. 11. Reckon your selves to be dead indeed unto sin , but alive unto God through Jesus Christ : and the life of Christ must needs involve a saving interest in Christ : by all which is fully proved what was asserted in the observation from this Text. The Application follows in the next Sermon .

The Twenty eighth SERMON . Sermon 28. GAL. 5. 24. And they that are Christs have crucified the flesh , Text. with the affections and lusts .

From hence our Observation was ,

DOCT.

THat a saving interest in Christ may be regularly and Doct. strongly inferred and concluded from the mortification of the flesh , with its affections and lusts .

Having opened the nature and necessity of mortification in the former Sermon , and shewn how regularly a 〈◊〉 ●…interest in Christ may be concluded from it : we now proceed to apply the whole

By way of 1. Information . 2. Exhortation . 3. Direction . 4. Examination . 5. Consolation .

1st Use for Information . Use 1.

Inference 1.

If they that be Christs have crucified the flesh , then the life Inference 1. of Christians is no idle , or easie life : the corruptions of his heart continually fill his hands with work , with work of the most difficult nature , sin-crucifying work , which the Scripture calls the cutting off the right hand , and plucking out of the right eye : sin-crucifying work is hard work ; and it is constant work , throughout the life of a Christian : there is no time or place freed from this conflict : every occasion stirs corruption , and every stirring of corruption calls for mortification : corruptions work in our very best duties , Rom. 7. 23. and put the Christian upon mortifying labours . The world and the Devil are great enemies and fountains of many temptations to Believers , but not like the corruptions of our own hearts : they only tempt objectively and externally ; but this tempts internally , and therefore much more dangerous : they only tempt at times and seasons ; this continually , at all times and seasons : beside , what ever Satan or the world attempts upon us would be altogether ineffectual , were it not for our own corruptions , John 14. 30. So that the corruptions of our own hearts as they give us most danger , so they must give us more labour : our life , and this labour must end together ; for sin is long a dying in the best heart : those that have been many years exercised in the study of mortification may haply feel the same corruption tempting and troubling them now , which put them into tears , and many times to their knees twenty or forty years ago . It may be said of sin as it was of Hannibal , that active enemy : that it will never be quiet whether conquering or conquered : and until sin cease working , the Christian must not cease mortifying .

Inference 2.

If mortification be the great work of a Christian , then Inference 2. certainly those that give the corruptions of Christians an occasion to revive , must needs do them a very ill office : they are not our best friends that stir the pride of our hearts by the flattery of their lips . The graces of God in others , I confess , are thankfully to be owned , and under discouragements , and contrary temptations to be wisely and modestly spoken of : but the strongest Christians do scarcely shew their own weakness in any one thing more than they do in bearing their own praises . Christian , thou knowest thou carriest Gunpowder about thee , desire those that carry fire to keep at a distance from thee : 't is a dangerous Crisis when a proud heart meets with flattering lips , auferte ignem , &c. take away the fire ( said a holy Divine of Germany when his friend commended him upon his death-bed ) for I have yet combustible matter about me : faithful , seasonable , discreet reproofs are much more safe to us , and advantageous to our mortifying work ; but alas , how few have the boldness or wisdom duly to administer them ? 'T is said of Alexander that he bid a Philosopher who had been long with him , to be gone ; for , said he , so long thou hast been with me , and never reproved me ; which must needs be thy fault : for either thou sawest nothing in me worthy of reproof , which argues thy ignorance ; or else thou durst not reprove me , which argues thy unfaithfulness . A wise and faithful reprover is of singular use to him that is heartily engaged in the design of mortification : such a faithful friend , or some malitious enemy must be helpful to us in that work .

Inference 3.

Hence it follows , that manifold and successive afflictions are no more than is necessary for the best of Christians : the mortification Inference 3. of our lusts require them all , be they never so many , 1 Pet. 1. 5. if need be , ye are in heaviness : 't is no more than need , that one loss should follow another to mortifie an earthly heart : for so intensely are our affections set upon the world , that it is not one , or two , or many checks of providence , that will suffice to wean and alienate them . Alas , the earthliness of our heart will take all this , it may be much more than this to purge the earthliness of them : the wise God sees it but necessary to permit frequent discoveries of our own weakness , and to let loose the tongues of many enemies upon us , and all little enough to pull down the pride and vanity that is in our hearts . Christian , how difficult soever it be for thee to bear it ; yet the pride of thy heart requires all the scoffs and jeers , all the calumnies and reproaches that ever the tongues or pens of thy bitterest enemies , or mistaking friends have at any time thrown upon thee . Such rank weeds as grow in our hearts will require hard frosts , and very sharp weather to rot them : the straying Bullock needs a heavy clog , and so doth a Christian , whom God will keep within the bounds and limits of his commandments , Psal. 119. 67. Dan. 11. 35.

Inference 4.

If they that be Christs have crucified the flesh , then the Inference 4. Non est salvatus cruce Christi , qui non est crucifixus in Christo , qui non est membrum Christi . Prosper . number of real Christians is very small : 't is true , if all that seem to be meek , humble and heavenly might pass for Christians , the number would be great : but if no more must be accounted Christians than those who crucifie the flesh with its affections and lusts , O how small is the number ! For O how many be there under the Christian name , that pamper and indulge their lusts , that secretly hate all that faithfully reprove them , and really affect none but such as feed their lusts by praising and admiring them ? How many that make provision for the flesh , to fulfil its lusts ? who cannot endure to have their corruptions crost : how many are there that seem very meek and humble until an occasion be given to stir their passion , and then you shall see in what degree they are mortified : the flint is a cold stone , till it be struck , and then 't is all fiery . I know the best of Christians are mortified but in part : and strong corruptions are oft-times found in very eminent Christians ; but they love them not so well as to purvey for them , to protect , defend and countenance them : nor dare they secretly hate such as faithfully reprove them ; as many thousands that go under the name of Christians do . Upon the account of mortification it is said , Matth. 7. 13. Narrow is the way , and strait is the gate that leadeth unto life , and few there be that find it .

Inference 5.

If they that be Christs have crucified the flesh ( i. e. ) Inference 5. mortification is their daily work and study ; then how falsely are Christians charged as troublers of the world , and disturbers of the civil peace and tranquillity of the times and places they live in ? Justly may they retort the charge , as Elijah did to Ahab , It is not I that trouble Israel , but thou and thy Fathers house : it is not the holy , meek and humble Christians that put the world into confusion : this is done by the prophane , and atheistical ; or by the designing and hypocritical world , and laid at the innocent Christians door : as all the publick calamities which from the immediate hand of God , or by foreign , or domestick enemies befel Rome , were constantly charged upon Christians ; and they condemned and punished , for what the righteous hand of God inflicted , or the working-heads of the enemies of that State without their privity contrived . The Apostle James propounds , and answers a very pertinent question unto this discourse , James 4. 1. From whence come wars and fightings among you ; come they not hence , even of your lusts that war in your members ? O if all men did but study mortification and self-denial , and live as much at home in the constant work of their own hearts , as some men do ; what tranquillity and peace , what blessed halcyon days should we quickly see ! 'T is true , Christians are always fighting and quarrelling , but it is with themselves and their own corrupt hearts and affections : they hate no enemy but sin , they thirst for the blood and ruine of none but of that enemy : they are ambitious of no victory , but what is over the corruptions of their own hearts : 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 interest in Christ , as my Text considers it ; and what an heaven upon earth must then be found in mortification ! These indeavours of mine to subdue and mortifie my corruptions , plainly speak the Spirit of God in me , and my being in Christ , and O what is this ! What heart hath largeness and strength enough to receive and contain the joy and comfort which flowes from a cleared interest in Jesus Christ ! Certainly Christians , the tranquillity and comfort of your whole life depends upon it : and what is life without the comfort of life , Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the body , ye shall live , ( i. e. ) you shall live a serene , placid , comfortable life , for it is corruption unmortified which clouds the face of God , and breaks the peace of his people , and consequently imbitters the life of a Christian.

2. Motive .

As the comfort of your own lives which is much , so your Motive 2. instrumental fitness for the service of God which is much more , depends upon the Mortification of your sins . 2 Tim. 2. 21. If a man therefore purge himself from these , he shall be a vessel unto honour ; sanctified and meet for the masters use , and prepared unto every good work . Where is the mercy of life but in the usefulness and serviceableness of it unto God ? It is not worth while to live sixty , or seventy years in the world , to eat and drink , to buy and sell , to laugh and cry , and then go down to the place of silence . So far as any man lives to God , an useful serviceable life to his praise and honour ; so far only , and no farther doth he answer the end of his being . But it is the purged mortified soul which is the vessel of honour , prepared , and meet for the masters use . Let a proud or an earthly heart be imployed in any service for God , and you shall find that such an heart will both spoil the work , by managing it for a self end as Jehu did ; and then devour the praise of it by a proud boast : Come , see my zeal . When the Lord would employ the prophet Isaiah in his work and service , his iniquity was first purged ; and after that he was imployed , Isa. 6. 6 , 7 , 8. Sin is the souls sickness , a consumption upon the inner man , and we know that languishing consumptive persons are very unfit to be imployed in difficult and strenuous labours : Mortification so far as it prevails , cures the disease , recovers our strength , and inables us for service to God in our generations .

3. Motive .

Your stability , and safety in the hour of temptation depends Motive 3. upon the success of your mortifying endeavours . Is it then a valuable mercy in your eyes to be kept upright and stedfast in the critical season of temptation , when Satan shall be wrestling with you for the Crown , and Prize of eternal life ? Then give diligence to mortifie your corruptions . Temptation is a siege , Satan is the enemy without the walls , labouring to force an entrance , natural corruptions are the Traytours within , that hold correspondency with the enemy without , and open the gate of the soul to receive him . It was the covetousness of Judas his heart which overthrew him in the hour of Temptation . They are our fleshly lusts which go over unto Satan in the day of Battel , and fight against our souls , 1 Pet. 2. 11. the corruptions ( or infectious atomes which fly up and down the world in times of Temptation as that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports ) 2 Pet. 2. 20. are through lusts , 2 Pet. 1. 4. 'T is the lust within which gives a luster to the vanities of the world without , and thereby makes them strong temptations to us . 1 John 2. 16. Mortifie therefore your corruptions as ever you expect to maintain your station in the day of trial : cut off those advantages of your enemy , lest by them he cut off your souls , and all your hopes from God .

4. Motive .

As Temptations will be irresistible , so afflictions will be unsupportable to you without Mortification . My friends , you Motive 4. live in a mutable world , providence daily rings the changes in all the Kingdoms , Cities , and Towns all the world over . You that have husbands or wives to day , may be left desolate to morrow : you that have estates , and children now , may be bereaved of both before you are aware . Sickness will tread upon the heel of health , and death will assuredly follow life , as the night doth the day . Consider with your selves , are you able to bear the loss of your sweet enjoyments with patience ? Can you think upon the parting hour without some tremblings ? O get a heart mortified to all these things , and you will bless a taking as well as a giving God . 'T is the living world , not the crucified world that raises such tumults in our souls in the day of affliction . How cheerful was holy Paul under all his sufferings ! and what think you gave him that peace , and cheerfulness , but his mortification to the world ? Phil. 4. 12. I know both how to be abased , and I know how to abound ; every where , and in all things I am instructed , both to be full , and to be hungry , both to abound , and suffer need . Job was the mirrour of patience in the greatest shock of calamity , and what made him so , but the mo●…tifiedness of his heart in the fullest enjoyment of earthly things ? Job 31. 25.

5. Motive .

The reputation and honour of Religion is deeply concerned in the Mortification of the Professors of it : for unmortified Motive 5. professors will first or last be the scandals , and reproaches of it . The profession of religion may give credit to you , but to be sure you will never bring credit to it . All the scandals and reproaches that fall upon the name of Christ in this world flow from the fountain of unmortified corruption . Judas and Demas , Hymeneus and Philetus , Ananias and Saphira ruined themselves , and became rocks of offence to others by this means . If ever you will keep Religion sweet , labour to keep your hearts mortified and pure .

6. Motive

To conclude , what an hard●…tug will you have in your dying Motive 6. hour except you get a heart mortified to this world , and all that is in it ? your parting hour is like to be a dreadful hour without the help of mortification . Your corruptions like glew fasten your affections to the world , and how hard will it be for such a man to be separated by death ? O what a bitter and doleful parting have carnal hearts from carnal things ! whereas the mortified soul can receive the messengers of death without trouble , and as cheerfully put off the body at death , as a man doth his clothes at night : death need not pull , and hale ; such a man goes half way to meet it . Phil. 1. 23. I desire to be dissolved , and to be with Christ , which is far better . Christian , wouldst thou have thy death bed soft and easie ? wouldst thou have an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Philosopher desired for himself , an easie death without pain or terrour ; then get a mortified heart : the Chirurgeons knife is scarce felt , when it cuts off a mortified member .

3d. Use for Direction .

Are you convinced and fully satisfied of the excellency and Use 3. necessity of mortification , and inquisitive after the means , in the use whereof it may be attained ? then for your help and encouragement I will in the next place offer my best assistance , in laying down the rules for this work .

1. Rule .

If ever you will succeed and prosp●… in the work of mortification , Rule 1. then get and daily exercise more faith . Faith is the great instrument of mortification . This is the victory ( or sword by which the victory is won , the instrument ) by which you overcome the world , even your faith , 1 John 5. 4. By faith alone eternal things are discovered to our souls in their reality and excelling glory , and these are the preponderating things for the sake whereof self-denial and mortification becomes easie to believers ; by opposing things eternal to things temporal we resist Satan , 1 Pet. 5. 8. This is the shield by which we quench the fiery darts of the wicked one , Eph. 6. 16.

2. Rule .

Walk in daily communion with God , if ever you will mortifie the corruptions of nature , that is the Apostles own prescription . Rule 2. Gal. 1. 16. This I say then , walk in the Spirit , and ye shall not fulfil the lusts of the flesh . Spiritual and frequent communion with God , gives manifold advantages for the mortification of sin : as it is a bright glass wherein the holiness of God and the exceeding sinfulness of sin , as it is opposite thereunto , are most clearly and sensibly discovered , than which scarce any thing can set a keener edge of indignation upon the spirit of a man against fin . Besides , all communion with God is assimilating , and transformative of the soul into his image , it leaves also a heavenly relish and savour upon the soul : it darkens the luster and glory of all earthly things , by presenting to the soul a Glory which excelleth . It marvelously improves , and more deeply radicates sanctification in the soul , by all which means it becomes singularly useful , and successful in the work of mortification .

3. Rule .

Keep your Consciences under the awe , and in the fear of Rule 3. God continually , as ever you hope to be successful in the Mortification of sin . The fear of God is the great preservative from sin , without which all the external rules and helps in the world signifie nothing . By the fear of the Lord men depart from evil . Prov. 16. 6. Not only from external and more open evils , which the fear of men as well as the fear of God may prevent , but from the most secret , and inward evils , which is a special part of Mortification . Levit. 19. 14. It keeps men from those evils which no eye , nor ear of man can possibly discover . The fear of the Lord breaks Temptations baited with pleasure , with profit and with secresie . In a word , if ever you be cleansed from all filthiness of flesh and spirit , it must be by the fear of God . 2 Cor. 7. 1.

4. Rule .

Study the vanity of the creature , and labour to get true Rule 4. notions of the emptiness , and transitoriness thereof , if ever you will attain to the Mortification of your affections towards Readers , if ever you would have a true sight of the emptiness and vanity of the creature , and get a mortified heart to the world ; now is the time , for at this day the providence of God hath withered all the fading flowers of earthly delights , and shewed you the worlds back parts , as it is departing from you . it . 'T is the false picture and image of the world in our fancy , that crucifies us with so many cares , fears , and solicitudes about it : and it is the true picture and image of the world , represented to us in the glass of the word , which greatly helps to crucifie our affections to the world . O if we did but know and believe three things about the world , we would never be so fond of it as we are , viz. the fading , defiling , and destroying nature of it : the best and sweetest enjoyments of the world are but fading flowers , and withering grass , Isa. 14. 6. James 1. 10 , 11. Yea , it is of a defiling as well as a fading nature , 1 John 5. 19. It lies in wickedness , it spreads universal infection umong all mankind , 2 Pet. 1. 4. Yea , it destroyes , as well as defiles multitudes of souls , drowning men in perdition , 1 Tim. 6. 9. Millions of souls will wish to eternity they had never known the riches , pleasures , or honours of it : were this believed , how would men slack their pace , and cool themselves in the violent and eager pursuit of the world ! This greatly tends to promote Mortification .

5. Rule .

Be careful to cut off all the occasions of sin , and keep at the greatest distance from temptations , if ever you will mortifie Rule 5. the deeds of the body . The success and prevalency of sin mainly depends upon the wiles and stratagems it makes use of , to ensnare the incautelous soul , therefore the Apostle bids us keep off at the greatest distance , 1 Thes. 5. 22. Abstain from all appearance of evil , Prov. 8. 8. Come not nigh unto the door of her house . He that dares venture to the very brink of sin , discovers but little light in his understanding , and less tenderness in his conscience , he neither knows sin , nor fears it as he ought to do : and 't is usual with God to chastise self-confidence by shameful lapses into sin .

6. Rule .

If you will successfully mortific the corruptions of your nature , never engage against them in your own single strength , Rule 6. Eph. 6. 10. When the Apostle draws forth Christians into the field against sin , he bids them be strong in the Lord , and in the power of his might . O remember what a meer feather thou art in the gusts of Temptation . Call to mind the height of Peters confidence , though all men forsake thee , yet will not I , and the depth of his fall , shame and sorrow . A weak Christian trembling in himself , depending by faith upon God , and graciously assisted by him , shall be able to stand against the shock of temptation , when the bold and confident resolutions of others ( like Pendleton in our English story ) shall melt away as wax before the flames .

7. Rule .

Set in with the mortifying design of God in the day of thine affliction . Sanctified afflictions are ordered and prescribed in Rule 7. heaven for the purging of our corruptions . Isa. 27. 9. By this therefore shall the iniquity of Jacob be purged , and this is all the fruit to take away his sin . 'T is a fair glass to represent the evil of sin , and the vanity of the creature , to imbitter the world , and disgust thy affections towards it : fall in therefore with the gracious design of God , follow home every affliction with prayer , that God would follow it with his blessing . God kills thy comforts out of no other design but to kill thy corruptions with them . Wants are ordained to kill wantonness : poverty is appointed to kill pride , reproaches are permitted to pull down ambition : Happy is the man who understands , approves , and heartily sets in with the design of God in such afflicting providences .

8. Rule .

bend the strength of your duties and endeavours against Rule 8. your proper and special sin : 'T is in vain to lop off branches , whilst this root of bitterness remains untouched : This was Davids practice , Psal. 18. 23. I was also upright before him , and I kept my self from mine iniquity . We observe in natural men , that one faculty is more vigorous than another : We find in nature that our soil suits with this seed , rather than another : and every believer may find his nature and constitution inclining him to one sin rather than another . As graces , so corruptions excel one another even in the regenerate . The power of special corruptions arises from our constitutions , education , company , custom , callings , and such like occasions . But from whencesoever it comes , this is the sin that most endangers us , most easily besets us , and according to the progress of mortification in that fin , we may safely estimate the degrees of mortification in other sins : strike therefore at the life and root of your own iniquity .

9. Rule .

Study the nature and great importance of those things Rule 9. which are to be won or lost , according to the success and issue of this conflict : your life is as a race , eternal glory is the prize , grace and corruption are the antagonists , and according as either finally prevails , eternal life is won or lost . 1 Cor. 9. 24. Know ye not that they which run in a race , run all , but one receiveth the prize : So run that ye may obtain . This consideration will make mortification appear the most rational and necessary thing to you in the whole world . Shall I lose heaven for indulging the flesh , and humouring a wanton appetite ? God forbid . I keep under my body ( saith Paul ) and bring it into subjection ; lest that by any means , when I have preached to others I my self should be a cast-away , 1 Cor. 9. 28.

10. Rule .

Accustom your thoughts to such meditations as are proper Rule . 10. to mortifie sin in your affections , else all endeavours to mortifie it will be but faint and languid . To this purpose I shall recommend the following Meditations , as proper means to destroy the interest of sin .

1. Meditation .

Consider the evil that is in sin , and how terrible the appearances Meditat. 1. of God will one day be against those that obey it , in the lust thereof . Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men . 1 Thes. 1. 7 , 8 , 9. The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . Let your thoughts dwell much upon the consideration of the fruits and consequences of sin : It showes its fairest side to you in the hour of temptation . O but consider how it will look upon you in the day of affliction , Numb. 22. 23. In that day your sin will find you out : think what its aspect will be in a dying hour , 1 Cor. 15. 56. The sting of death is sin . Think what the frightful remembrances of it will be at the bar of Judgment , when Satan shall accuse , conscience shall upbraid , God shall condemn , and everlasting burnings shall avenge the evil of it : such thoughts as these are mortifying thoughts .

2. Meditation .

Think what it cost the Lord Jesus Christ to expiate the guilt Meditat. 2. of sin by suffering the wrath of the great and terrible God for it in our room : the meditations of a crucified Christ , are very crucifying meditations unto sin . Gal. 6. 14. He suffered unspeakable things for sin : it was Divine wrath which lay upon his soul for it : that wrath of which the prophet saith , Nah. 1. 5 , 6. The mountains quake at him , and the hills melt , who can stand before his indignation ? and who can abide in the fierceness of his anger ? his fury is poured out like fire , and the rocks are thrown down by him . It was the unmixed , and unallayed wrath , poured out in the fulness of it ; even to the last drop , and shall we be so easily drawn to the Commission of those sins which put Christ under such sufferings ? O do but read such scriptures as these , Luke 22. 44. Mat. 26. 36 , 37. Mark 14. 33. And see what a plight sin put the Lord of glory into : how the wrath of God put him into a sore amazement , a bloody sweat , and made his soul heavy even unto death .

3. Med.

Consider what a grief , and wound the sins of believers are Med. 3. to the spirit of God , Eph. 4. 30. Ezek. 16. 43. Isa. 63. 10. Oh how it vexes , frets , and grieves the holy Spirit of God! Nothing is more contrary to his nature . Oh do not that abominable thing which I hate , saith the Lord , Jer. 44. 4. Nothing obstructs and crosses the sanctifying design of the Spirit as sin doth , defacing and spoiling the most rare , and admirable workmanship that ever God wrought in this world , violating all the engagements laid upon us by the love of the Father , by the death of his Son , by the operations of his Spirit , in all his illuminations , convictions , compunctions , renovation , preservation , obsignation , and manifold consolations . Lay this meditation upon thy heart believer , and say , sicne rependis ? Dost thou thus requite the Lord , O my ungrateful heart , for all his goodness ? is this the fruit of his temporal , spiritual , common , and peculiar mercies , which are without number ?

4. Med.

Consider with your selves that no real good either of profit Med. 4. or pleasure can result from sin , you can have no pleasure in it , whatever others may have , it being against your new nature ; and as for that brutish pleasure , and evanid joy which others have in sin , it can be but for a moment , for either they must repent , or not repent : if they do repent , the pleasure of sin will be turned into the gall of Asps here , if they do not repent , it will terminate in everlasting howlings hereafter : that 's a smart question , Rom. 6. 21. What fruit had ye in those things whereof ye are now ashamed , for the end of those things is death . You that are believers must never expect any pleasure in sin , for you can neither commit it without regret , nor reflect upon it without shame and confusion : Expect no better consequents of sin , than the woundings of conscience , and dismal cloudings of the face of God ; that is all the profit of sin . O let these things sink into your heart .

5. Med.

Consider what the damned suffer for those sins which the devil now tempteth you to commit : it hath deprived them of all Med. 5. good , all outward good , Luke 16. 25. all spiritual good , Mat. 25. 41. and of all hope of enjoying any good for ever . And as it hath deprived them of all good , so it hath remedilesly plunged them into all positive misery . Misery from without , the wrath of God being come upon them to the uttermost , and misery from within , for their worm dieth not , Mark 9. 44. The memory of things past , the sense of things present , and the fearful expectations of things to come , are the nibblings and bitings of the worm of conscience , at every bite whereof damned souls give a dreadful shriek , crying out , O the worm ! the worm ! Would any man that is not forsaken by reason , run the hazard of those eternal miseries for the brutish pleasures of a moment ?

6. Med.

Bethink your selves what inexcusable hypocrisie it will be in Med. 6. you to indulge your selves in the private satisfaction of your lusts , under a contrary profession of Religion : You are a people that profess holiness and professedly own your selves to be under the Government and Dominion of Christ , and must the worthy Name of Christ be only used to cloak and cover your lusts and corruptions which are so hateful to him ? God forbid . You daily pray against sin , you confess it to God , you bewail it , you pour out supplications for pardoning and preventing grace , are you in jest or earnest in these solemn duties of Religion ? Certainly , if all those duties produce no mortification , you do but flatter God with your lips , and put a dreadful cheat upon your own souls . Nay , do you not frequently censure , and condemn those things in others , and dare you allow them in your selves ? What horrid hypocrisie is this ? Christians are dead to sin , Rom. 6. 2. D●…ad to it by profession , dead to it by obligation , dead to it by relation to Christ who died for it , and how shall they that are so many ways dead to sin live any longer therein ? O think not that God hates sin the less in you , because you are his people : nay , Ipsa delicta & peccata fidelium odio sunt , & displicent Deo , sed odio simplici , non redundanti in personam , Davenant , in Col. 1. 10. that very consideration aggravates it the more , Amos 3. 2.

7. Med.

Consider with your selves what hard things some Christians have chosen to endure and suffer , rather than they would defile Med. 7. themselves with guilt ; and shall every small temptation insnare and take your souls ? Read over the Eleventh Chapter to the Hebrews , and see what the saints have endured to escape sin : no torments were so terrible to them , as the displeasure of God , and woundings of conscience ; and did God oblige them more by his grace and favour than he hath obliged you ? O Christians how can you that have found such mercies , mercies as free , pardons as full as ever any souls found , show less care , less fear , less tenderness of grieving God than others have done ? Certainly , if you did see sin with the same eyes they saw it , you would hate it as deeply , watch against it as carefully , and resist it as vigorously as any of the Saints have done before you .

8. Med.

Consider with your selves what sweet pleasure , rational Med. 8. and solid comfort is to be found in the mortification of sin : 'T is not the fulfilling of your lusts can give you the thousandth part of that comfort and contentment that the resistance of them , and victory over them will give you . Who can express the comfort that is to be found in the chearing testimony of an acquitting and absolving conscience ? 2 Cor. 1. 12. Remember what satisfaction and peace it was to Hezekiah upon his supposed death-bed , when he turned to the wall and said , Remember now O Lord , I beseech thee , how I have walked before thee in truth , and with a perfect heart ; and have done that which is good in thy sight , Isa. 38. 3.

4. Use for Examination .

In the next place this point naturally puts us upon the Examination and trial of our own hearts , whether we Use 4. who so confidently claim a special interest in Christ have crucified the flesh with its affections and lusts ; and because two sorts of persons will be concerned in this Triall , viz. the weaker , and the stronger Christians ; I shall therefore lay down two sorts of Evidences of Mortification , one respecting the sincerity , and truth , the other respecting the strength , and progress of that work in confirmed and grown Christians , and both excluding false pretenders .

First , There are some things that are Evidential of the truth and sincerity of Mortification even in the weakest Christians : as

First , True tenderness of conscience in all known sins , one as well as another , is a good sign sin hath lost its Dominion in the soul ? O 't is a special mercy to have a heart that shall smite and reprove us for those things that others make nothing of : to check and admonish us for our secret sins which can never turn to our reproach among men : this is a good sign that we hate sin as sin : however through the weakness of the flesh we may be ensnared by it , Rom. 7. 15. What I hate that I do .

Secondly , The sincere and earnest desires of our souls to God in prayer for heart-purging and sin-mortifying grace , is a good sign our souls have no love for sin . Canst thou say , poor believer , in the truth of thy heart ; that if God would give thee thy choice , it would please thee better to have sin cast out , than to have the world cast in ; that thy heart is not so earnest with God for daily bread , as it is for heart-purging grace ? this is a comfortable evidence that sin is nayled to the Cross of Christ .

Thirdly , do you make conscience of guarding against the occasions of sin ? Do you keep a daily watch over your hearts and senses , according to 1 John 5. 18. Job 31. 1. This speaks a true design and purpose of Mortification also .

Fourthly , do you rejoyce and bless God from your hearts when the providence of God orders any means for the prevention of sin ? Thus did David , 1 Sam. 25. 33. And David said to Abigail , Blessed be the Lord God of Israel which sent thee this day to meet me , and blessed be thy advice , and blessed be thou which hast kept me this day from coming to shed blood , and from avenging my self with my own hand .

Fifthly , In a word , though the thoughts of death may be terrible in themselves , yet if the expectation and hope of your deliverance from sin thereby , do sweeten the thoughts of it to your souls , it will turn unto you for a testimony that you are not the servants and friends of sin . And so much briefly of the first sort of Evidences .

Secondly , There are other signs of a more deep and through Mortification of sin in more 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 ●…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 also hath loved us . Christians ( saith Bernard ) receive this name from Christ : and it is very meet that as they inherit his name , so they should also imitate his holiness . Now to state the method of this Discourse , it will be needful to discuss and open three things in the doctrinal part .

1. What the Saints imitation of Christ supposes and comprizes . 2. In what particulars they are especially bound to imitate Christ . 3. Why no claim to Christ is valid without this imitation of him .

And then apply the whole in divers Uses .

First , What the Saints imitation of Christ supposeth and comprizeth . Now there are divers great and weighty truths 1. supposed and implyed in this imitation of Christ ; or walking as he walked , viz.

First , It supposes that no Christian is or may pretend to be a rule to himself , to act according to the dictates of his own will and pleasure : for as no man hath wisdom enough to direct and govern himself ; so if his own will were made the rule of his own actions , it would be the highest invasion of the divine prerogative that could be imagined : I know , O Lord , ( saith Jeremy ) that the way of man is not in himself , it is not in him that walketh to direct his own steps , Jer. 10. 23. We may as well pretend to be our own makers as our own guides . It is a pretty observation of Aquinas , that if the workmans hand were the rule of his work , it were impossible he should ever err in working : and if the will of man were the only law and guide of his way , we might then say no man would sin in his walking . The Apostle indeed saith of the Heathens , Rom. 2. 14. that they are a law to themselves ; but it is not his meaning that their will is their law , but the law of God engraven upon their hearts : the light and dictates of their own Consciences , did oblige and bind them as a law .

Secondly , This imitation of Christ implies , that as no man is or may pretend to be his own guide , so no meer man how wise or holy soever he be , may pretend to be a rule to other men : but Christ is the rule of every mans way and walking . 'T is true indeed , the Apostle saith , We should be followers of them , who through faith and patience inherit the promises , Heb. 6. 12. And again , James 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience : but you must always remember that there is a twofold rule .

1. Regula regulans , the rule , ruling . 2. Regula regulata , the rule ruled .

The wisest and holiest among men may pretend no higher than a ruled rule . The great Apostle , though filled with as great a measure of the spirit of wisdom and holiness as ever was possessed by any meer man ; yet goes no higher than this , 1 Cor. 11. 1. Be ye followers of me , as I also am of Christ . The best of men are but men at best : they have their errors and defects which they freely acknowledge : and where they differ from Christ , 't is our duty to differ from them : we may not pin our faith upon any mans sleeve , for we know not where he will carry it . It was the commendation which Paul gave of the Thessalonians , 1 Thes. 1. 6. And ye became followers of us , and of the Lord . The noble Bereans were also commended for searching the Scriptures and examining the Nec ego te , nec t●… me , sed am●…o audiemu●… Christum . Aug. Apostles doctrine by it : and it was a good reply of the Eather , to a clamorous disputant crying hear me , hear me , I will neither hear thee , nor do thou hear me ; but let us both hear Christ .

Thirdly , The imitation of Christ implies the necessity of sanctification in all his followers : for as much as it is impossible there should be a practical conformity in point of obedience , where there is not a conformity in spirit and principle ; all external conformity to Christs practice , depends upon an internal conformity to Christ in the principle and spirit of holiness . 'T is very plain from Ezek. 11. 19 , 20. that a new heart must be given us , and a new spirit put into us , before we can walk in Gods statutes : we must first live in the spirit , before we can walk in the spirit , Gal. 5. 25.

Fourthly , The imitation of Christ plainly holds forth this , that Christian religion is a very precise and strict religion ; no way countenancing licentiousness , or indulging men in their lusts : it allows no man to walk loosely and inordinately ; but rejects every mans claim to Christ who studies and labours not to tread exactly in the footsteps of his holy and heavenly example . Prophaneness and licentiousness therefore can find no shelter or protection under the wing of the Gospel : this is the universal rule laid upon all the professors of the Christian Religion : Let every one that nameth the name of Christ , depart from iniquity , 2 Tim. 2. 19. ( i. e. ) let him either put on the life of Christ , or put off the name of Christ : let him shew the hand of a Christian in works of holiness and obedience , or else the tongue and language of a Christian must gain no belief or credit .

Fifthly , The imitation of Christ necessarily implies the defectiveness and imperfection of the best men in this life : for if the life of Christ be our pattern ; the best and holiest of men must confess they come short in every thing of the rule of their duty . Our pattern is still above us ; the best of men are ashamed when they compare their lives with the life of Christ . 'T is true , a vain heart may swell with pride when a man compares himself with other men : thus measuring our selves by our selves , and comparing our selves among our selves we shew our folly , and nourish our pride : but if any man will compare his own life with Christs , he will find abundant cause at every time , and in every thing to be humbled . Paul was a great proficient in holiness and obedience ; he had been long striving to come up to the top of holiness ; yet when he looks up and sees the life of Christ , and rule of duty so far above him , he reckons himself still but at the foot of the Hill , Phil. 3. 12. Not as though I had already attained , either were already perfect , but I follow after , if that I may apprehend , that for which also I am apprehended of Christ Jesus . q. d. Alas I am not come up to my duty ; I am a a great way behind , but I am following after , if at last I may attain it : perfection is in my expectation and hope at last , not in my attainment here .

Sixthly , The imitation of Christ as our general rule and pattern , necessarily implies the transcending holiness of Primum & optimum in unoquoque genere est regula & mensura caeterorum . the Lord Jesus . His holiness is greater than the holiness of all creatures : for only that which is first and best in every kind , is the rule and measure of all the rest . 'T is the height of Saints ambition to be made conformable to Christ , Phil. 3. 10. Christ hath a double perfection , a perfection of being , and a perfection of working : his life was a perfect rule , no blot or error could be found therein ; for he was holy , harmless , undefiled , separate from sinners : and such an High-Priest became us as the Apostle speaks , Heb. 7. 26. The conformity of professors to Christs example is the test and measure of all their graces : the nearer any man comes to this pattern , the nearer he approaches towards perfection .

Seventhly , The Christians imitation of Christ , under penalty of losing his claim to Christ , necessarily implies sanctification and obedience to be the evidences of our justification and interest in Christ : assurance is unattainable without obedience , we can never be comfortable Christians except we be strict and regular Christians , Gal. 6. 16. As many as walk according to this rule , peace be on them , and mercy ; and upon the Israel of God . A loose and careless conversation can never be productive of true peace and consolation , 2 Cor. 1. 12. This is our rejoicing , the testimony of our Conscience ; that in simplicity and godly sincerity , not with fleshly wisdom , but by the grace of God ; we have had our conversation in the world . Let men talk what they will of the immediate sealings and comforts of the spirit without any regard to holiness , or respect to obedience ; Sure I am , whatever delusion they meet with in that way ; true peace and consolation is only to be expected and found here : The fruit of righteousness shall be peace , and the effect of righteousness quietness , and assurance for ever : We have it not for our holiness , but we always have it in the way of holiness . And so much of the first particular , namely , what the imitation of Christ implies and comprizes in it .

Secondly , In the next place we are to enquire in what 2. things all that profess Christ are obliged to the imitation of him ; or what those excellent graces in the life of Christ were , which are propounded as patterns to the Saints .

The life of Christ was a living law ; all the graces and Quid vobis cum virtutibus qui virtutem Christi ignoratis ? Ubinam , quaeso , vera prudentia , nisi in Christi doctrina ? Ubi vera temperantia , nisi in Christi vita ? Ubi vera fortitudo , nisi in Christi passione ? Bernard . vertues of the Spirit were represented in their glory , and brightest luster in his conversation upon earth : never man spake as he spake ; never any lived as he lived : we beheld his glory ( saith the Evangelist ) as the glory of the only begotten of the Father , full of grace and truth , John 1. 14. But to descend to the particular imitable excellencies in the life of Christ , which are high patterns and excellent rules for the conversations of his people , we shall from among many others single out the ten following Particulars which we are obliged to imitate .

Pattern 1.

And first of all , the purity and holiness of the life of Christ is proposed as a glorious pattern for the Saints imitation , 1 Pet. 1. 15. As he which hath called you is holy , so be ye holy in all manner of conversation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in every creek and turning of your lives . There is a twofold holiness in Christ ; the holiness of his nature and the holiness of his practice ; his holy being , and his holy working : this obligeth all that profess interest in him , to a twofold holiness , viz. holiness in actu primo , in the principles of it in their hearts ; and holiness in actu secundo , in the practice and exercise of it in their conversations : 't is very true , we cannot in all respects imitate the holiness of Christ ; for he is essentially holy ; proceeding by nature , as a pure beam of holiness from the Father : and when he was incarnate he came into the world immaculate , and pure from the least stain of pollution ; therefore it was said , Luke 1. 25. That holy thing which shall be born of thee , shall be called the Son of God : in this we can never be like Christ in the way of our production : for who can bring a clean thing out of that which is unclean ? not one . The Lord Jesus was also efficiently holy , ( i. e. ) he makes others holy : therefore his sufferings and blood are called a fountain opened for sin and for uncleanness , ( i. e. ) to cleanse other mens souls , Zech. 13. 1. in this Christ also is inimitable : no man can make himself or others holy . That 's a great truth though it will hardly go down with proud nature , minus est te fecisse hominem , quam sanctum , we may sooner make our selves to be men than to be Saints . Beside , Christ is infinitely holy as he is God , and there are no stints or measures set to his holiness as Mediator , John 3. 34. for God giveth not the spirit by measure unto him . But notwithstanding these excepted respects , the holiness of Christ is propounded as a pattern for our imitation six ways .

First , He was truly and sincerely holy , without fiction or simulation : and this appeared in the greatest trial of the truth of holiness that ever was made in this world , John 14. 30. The Prince of this world cometh , and hath nothing in me : when he was agitated and shaken with the greatest temptations , no Galaxia est maxima frequentia minimarum stellarum , quae prae exiguitate ad nostrum aspectum distinctè pervenire nequ●…unt , ut caeterae stellae , atque ita inter se lumen commiscent , & confundunt , Conimb . de Meteor . cap 2. dregs appeared ; he was like pure fountain-water in a Crystal Glass . The hypocrite makes shew of more holiness than he hath ▪ but there was more holiness in Christ , than ever appeared to the view of men . We may say of the way of Christ , what the Philosopher saith of the milky way in the Heavens ; that those faint streams of light which we see there , are nothing else but the reflection of innumerable Stars which shine there , though they be invisible to us : there was much inward beauty in him , and so there ought to be in all his followers ; our holiness , like Christs , must be sincere and real , Eph. 4. 24. shining with inward beauty towards God rather than towards men .

Secondly , Christ was uniformly holy , at one time as well as another ; in one place and company as well as another ; he was still like himself , an holy Christ : one and the same tenour of holiness ran thoughout his whole life , from first to last : so must it be with all his people : holy in all manner of conversation . Christians , look to your copy , and be sure to imitate Christ in this ; write fair after your Copy ; let there not be here a word and there a blot ; one part of your life heavenly , and pure , and another earthly , and dreggy : or ( as one expresses it ) now an heavenly rapture , and by and by a fleshly frolick .

Thirdly , Christ was exemplarily holy : a pattern of holiness to all that came nigh him , and conversed with him . O imitate Christ in this . It was the commendation of the Thessalonians that they were ensamples to all that believed in Macedonia , and Achaia , and that in every place their faith to God-ward was spread abroad , 1 Thes. 1. 7 , 8. Let no man go out of your company without conviction or edification ; so exemplary were the primitive Christians , Phil. 3. 17.

Fourthly , Christ was strictly and precisely holy ; which of you convinceth me of sin ? The most envious and observing eyes of his greatest enemies could not pick a hole , or find a flaw in any of his words or actions : 't is our duty to imitate Christ in this , Phil. 2. 15. That ye may be blameless and harmless , the sons of God without rebuke , in the midst of a crooked and perverse nation , among whom ye shine ( or as the word may be rendred imperatively , among whom shine ye , ) as lights in the world . Thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . it becomes the followers of Christ to walk circumspectly or precisely , for so is the will of God , that with well doing ye may put to silence the ignorance of foolish men , 1 Pet. 2. 15.

Fifthly , Christ was perseveringly holy , holy to the last breath ; as he began , so he finished his whole life in a constant course of holiness : in this also he is our great pattern : it becomes not any of his people to begin in the spirit , and end in the flesh : but on the contrary , their last works should be more than their first ; let him that is holy be holy still , Rev. 22. 11.

Sixthly , In a word , the delight of Christ was only in holy things and holy persons ; they were his chosen companions : even so it becometh his people to have all their delights in the saints and in the excellent of the earth , Psal. 16. 3. Thus Christians , be ye followers of Christ in his holiness : God hath decreed this conformity to Christ in all that shall be saved , Rom. 8. 29. he banisheth all unholy ones from his gracious presence for ever , 1 Cor. 6. 9. Heb. 12. 14. The design of Christ in dying for you was to make you pure and holy , Eph. 5. 25 , 26. O then study holiness ; eye your pattern ; and as dear Children be ye followers of your most holy Lord Jesus Christ .

Pattern 2.

The obedience of Christ to his Fathers will is a pattern for the imitation of all Christians : 't is said of Christ , Heb. 5. 8. that he learned obedience by the things which he suffered ; a Text which labours under some difficulties : Christ learned obedience , and yet was not ignorant before of what he learned afterward : he was perfect in knowledge ; and yet the Apostle speaks of him as a proficient in the School of Wisdom . But we must consider there are two ways of learning , viz.

By 1. The comprehension of the mind . 2. By the experience of the sense .

Christ as God was perfect in knowledge ; nothing could be added to him : but when he became man , then he came to understand or learn by sufferings as the Apostle here speaks ; which though it added nothing to his knowledge , yet it was a new method and way of knowing . Now the obedience of Christ is our pattern whereunto we are obliged ( as ever we will warrant our claim of interest in him ) to conform our selves in the following properties of it .

First , Christs obedience was free and voluntary , not forced or compulsory : it was so from the very first undertakement of the work of our redemption , Prov. 8. 30 , 31. Then was I by him as one brought up with him , and I was daily his delight , rejoycing always before him : rejoycing in the habitable part of his earth ; and my delights were with the sons of men . And when the fulness of time was come for executing that blessed design which had been in prospect from all eternity , how chearfully did the will of Christ echo to his Fathers call , Psal. 40. 7. Then said I , Loe I come , in the volume of the book it is written of me , I delight to do thy will , O my God , yea , thy Law is within my heart . Nor was this a flourish before he came into the field , and saw the enemy ; for he laid down his life with the greatest chearfulness and spontaneity that could be , John 10. 17 , 18. Therefore doth my father love me , because I lay down my life that I might take it again ; no man taketh it from me , but I lay it down of my self : and indeed the voluntariness of Christ in his obedience unto death gave his death the nature and sormality of a sacrifice , for so all sacrifices ought to be offered , Lev. 1. 3. and so Christs sacrifice was offered unto God , Eph. 5. 2. It was as grateful a work to Christ to dye for us , as it was to Moses his mother to take him to nurse from the hand of Pharaohs daughter . O Christians , tread in the steps of Christs example : do nothing grudgingly for God , let not his commands be grievous , 1 John 5. 3. If you do any thing for God willingly , you have a reward ; if otherwise , a dispensation only is committed to you , 1 Cor. 9. 7. Obedience in Christ was an abasement to him , but in you a very great honour and advancement , you have reason therefore to obey with cheerfulness .

Secondly , The obedience of Christ was universal and compleat , he was obedient to all the will of God , making no demur to the hardest service imposed by the will of God upon him , Phil. 2. 8. He became obedient unto death , even the death of the Cross : and though it 's true the humanity of Christ recoyled and staggered when that bitter cup of the wrath of God was given him to drink ; yet how soon was that innocent aversation overcome in him by a perfect submission ? nevertheless not my will , but thine be done , Mat. 26. 39. Christians here is your pattern : happy art thou Reader , if thou canst say when God calls thee to suffering , and self denying work , I am filled with the will of God . Such was Pauls obedience . Acts 21. 13. I am ready not only to be bound , but to die at Jerusalem for the name of the Lord Jesus .

Thirdly , The obedience of Christ was sincere and pure , without any base or by end , purely aiming at the glory of God . Joh. 17. 4. I have glorified thee on earth , I have finished the work thou gavest me to do . He sought not honour of men . This was the great desire of his soul , John 12. 28. Father glorifie thy name : and truly the choicest part of your obedience consists in the purity of your ends , and in this Christ is propounded as your pattern , Phil. 2. 3 , 4 , 5.

Fourthly , The streams of Christs obedience flowed from the spring and fountain of ardent love to God . Joh. 14. 31. But that the world may know that I love the Father , and as the Father gave me commandment , even so I do : Thus let all your obedience to God turn upon the hinge of love . For love is the fulfilling of the law , Rom. 13. 10. Not as if no other duty but love were required in the law ; but because no act of obedience is acceptable to God , but that which is performed in love .

Fifthly , In a word , The obedience of Christ was constant , he was obedient unto the death , he was not weary of his work to the last . Such a patient continuance in well doing is one part of your conformity to Christ , Rom. 2. 7. 't is laid upon you by his own express command , and a command back'd with the most incouraging promise , Rev. 2. 10. Be thou faithful unto the death , and I will give thee the crown of life .

Pattern 3.

The self-denial of Christ is the pattern of believers , and their Conformity unto it is their indispensable duty . Phil. 2. Vulpibus in saltu rupes excisa latebr as Praebet & aereis avibus dat sylva quietem : Ast hominis nato nullis succedere tectis Est licitum . Heinsius . 4 , 5 , 6. 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . Jesus Christ for the glory of God , and the love he bare to the elect , denied himself all the delights and pleasures of this world , Mat. 20. 28. The Son of man came not to be ministred unto , but to minister , and to give his life a ransom for many , he was all his life long in the world a man of sorrows and acquainted with grief , Isa. 53. 3. more unprovided of comfortable accommodations , than the birds of the air , or beasts of the earth . Luke 9. 58. The Foxes have holes , and the Birds of the air have nests , but the Son of man hath not where to lay his head . Yet this was the least part of Christs self-denial : what did he not deny when he left the bosom of his Father with the ineffable delights and pleasures he there enjoyed from Eternity , and instead thereof to drink the cup , the bitter cup of his Fathers wrath for our sakes ? O Christians , look to your pattern ; and imitate your self-denying Saviour . There is a threesold self you are to deny for Christ .

First , Deny your natural self for him , Luke 14. 26. Hate your own life in competition with his glory as well as your natural lusts , Titus 2. 12.

Secondly , Deny your Civil self for Christ : whether they be gifts of the mind , Phil. 3. 8. or your dearest relations in the world , Luke 14. 26.

Thirdly , deny your moral and religious self for Christ , your own righteousness , Phil. 3. 10. deny sinful self absolutely , Col. 3. 4 , 5. Deny natural self conditionally ( i. e. ) be ready to forsake its interests at the call of God . Deny your religious self , even your own graces comparatively , not in the notion of duties , but in the notion of righteousness : and to encourage you in this difficult work consider ,

First , what great things Christ denied for you , and w●…at small matters you have to deny for him .

Secondly , how readily he denied all for your sakes , making no objections against the difficultest commands .

Thirdly , How uncapable you are to put any obligation upon Christ to deny himself in the least for you , and what strong obligations Christ hath put you under to deny your selves in your greatest interests upon earth for him .

Fourthly , Remember that your self-denial is a condition consented to , and subscribed by your selves , if ever you received Christ aright .

Fifthly , In a word , Consider how much your self-denial for Christ makes for your advantage in both worlds , Luke 18. 29. O therefore look not every man upon his own things , but upon the things that are of Christ , let not that be justly charged upon you which was charged upon them , Phil. 2. 21. All seek their own , not the things which are Christs .

Pattern 4.

The activity and diligence of Christ in finishing the work of God which was committed to him as a pattern for all believers to imitate . 'T is said of him , Acts 10. 38. He went about doing good . O what a great and glorious work did Christ finish in a little time ! a work to be celebrated to all Eternity by the praises of the redeemed . Six things were very remarkable in the diligence of Christ about his Fathers work .

First , That his heart was intently set upon it . Psal. 4. 8. Thy Law is in the midst of my heart , or bowels .

Secondly , That he never sainted under the many great discouragements he frequently met withal in that work . Isa. 42. 4. He shall not fail , nor be discouraged .

Thirdly , That the shortness of his time provoked him to the greatest diligence . John 9. 4. I must work the work of him that sent me while it is day , for the night cometh when no man can work .

Fourthly , That he improved all opportunities , companies , and occurrences to further the great work which was under his hand . John 4. 6 , 10.

Fifthly , nothing more displeased him than when he met with disswasions , and discouragements in his work ; upon that acc●…t it was that he gave Peter so sharp a check , Mat. 8. 33. Get thee behind me Satan .

Sixthly , Nothing rejoyced his soul more than the prosperity and success of his work . Luke 10. 20 , 21. When the Disciples made the report of the success of their Ministry , it is said , in that hour Jesus rejoyced in spirit . And O what a triumphant shout was that upon the cross at the accomplishment of his work , John 19. 30. It is finished .

Now Christians , eye your Pattern , look unto Jesus , trifle not away your lives in vanity . Christ was diligent , be not you slothful . And to encourage you in your imitation of Christ in labour , and diligence , consider ,

First , How great an honour God puts upon you in employing you for his service : Every vessel of service is a vessel of honour , 2 Tim. 2. 21. The Apostle was very ambitious of that honour , Rom. 15. 20. It was the glory of Eliakim to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ambio , dictum verbum ab amore honoris . Zanch. be fastned as a nail in a sure place , and to have many people hang upon him , Isa. 22. 33.

Secondly , Your diligence in the work of God will be your great security in the hour of temptation , for the Lord is with you , while you are with him , 2 Chron. 15. 2. The Schoolmen put the question : How the saints in heaven become impeccable ? and resolve it thus , that they are therefore freed from sin , because they are continually employed and swallowed up in the blessed visions of God .

Thirdly , Diligence in the work of God is an excellent help to the improvement of grace . For though gracious habits are not acquired , yet they are greatly improved by frequent acts . To him that hath shall be given , Mat. 25. 29. It is a good note of Luther , Fides pinguescit oper●…us , Faith is made fat by obedience .

Fourthly , Diligence in the work 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 agreeableness 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 cu●…iditatibus s●…is . Cyprian . boast themselves to be redeemed from the tyranny of Satan , to be dead to the world : nevertheless see how they are overcome by their own lusts . And much after the same rate Salvian brings in the wicked of his time , stumbling at the looseness of professors , and saying , Where is that Catholick Law which they believe ? where are the examples of piety , and chastity which they have learned , &c. O Christians , draw not the guilt of other mens eternal ruine upon your souls .

Thirdly , In a word , answer the ends of God in your sanctification , and providential dispose in the world this way ; by the holiness and harmlesness of your lives , many may be won to Christ . 1 Pet. 3. 1. What the heathens said of moral vertue ( which they called verticordia turn-heart ) that if it were but visible to mortal eyes , all men would be enamoured upon it , will be much more true of Religion when you shall represent the beauty of it in your conversations .

Pattern 7.

The humility and lowliness of Christ is propounded by himself as a pattern for his peoples imitation . Mat. 11. 29. Learn of me , for I am meek and lowly . He could abase and empty himself of all his glory , Phil. 2. 5 , 6 , 7. He could stoop to the meanest office , even to wash the disciples feet . We read but of one triumph in all the life of Christ upon earth , when he rode to Jerusalem , the people strewing branches in the way , and the very children in the streets of Jerusalem crying Hosanna to the Son of David , Hosanna in the highest ; and yet with what lowliness and humility was it performed by Christ , Mat. 21. 5. Behold thy King cometh unto thee meek and lowly . The humility of Christ appeared in every thing he spake , or did . Humility discovered it self in his language , Psal. 22. 6. I am a wor●… and no man . In his actions , not refusing the meanest office , Joh. 13. 14. In his condescensions to the worst of men , upon which ground they called him a friend of Publicans and sinners , Mat. 11. 19. But especially and above all , in stooping down from all his glory to a state of deepest contempt for the glory of God , and oursalvation . Christians , here is your pattern , look to your meek and humble Saviour , and tread in his steps , be you clothed with humility , 1 Pet. 5. 5. Whoever are ambitious to be the worlds great ones , let it be enough for you to be Christs little ones . Convince the world that since you knew God , and your selves , your pride hath been dying from that day . Shew your humility in your habits , 1 Pet. 3. 3. 1 Tim. 2. 9 , 10. In your company , not contemning the meanest and poorest that fear the Lord , Psal. 15. 4. Rom. 12. 16. In your language , that dialect befits your lips , Eph. 3. 8. less than the least of all Saints ; but especially in the low value , and humble thoughts you have of your selves , 1 Tim. 1. 15. And to press this I beseech you to consider ,

First , From how vile a root pride springs . Ignorance of God and of your selves gives rise and being to this sin : they that know God will be humble , Isa. 6. 5. and they that know themselves cannot be proud , Rom. 7. 9.

Secondly , Consider the mischievous effects it produces : it estrangeth the soul from God , Psal. 138. 6. it provokes God to lay you low , Job 40. 11 , 12. it goes before destruction , and a dreadful fall , Prov. 10. 18.

Thirdly , As it is a great sin , so it is a bad sign , Hab. 2. 4. Behold his heart which is lifted up , is not upright in him .

Fourthly , how unsuitable it is to the sense you have , and the complaints you make of your own corruptions , and spiritual wants , and above all , how contrary it is to your pattern , and example ; did Christ speak , act , or think as you do ? O learn humility from Jesus Christ ; it will make you precious in the eyes of God , Isa. 57. 15.

Pattern 8.

The Contentation of Christ in a low and mean condition in the world is an excellent pattern for his peoples imitation . His lot in this world fell upon a condition of deepest poverty and contempt , yet how well was he satisfied and contented with it ! hear him expressing himself about it , Psal. 16. 6. The lines are fallen unto me in pleasant places ; yea , I have a goodly heritage . The contentation of his heart with a suffering condition evidenced it self in his silence under the greatest sufferings , Isa. 53. 7. He was oppressed and he was afflicted ; yet he opened not his mouth : he is brought as a lamb to the slaughter , and as a sheep before the shearers is dumb , so he openeth not his mouth . O that in this also the poorest Christians would imitate their Saviour , and learn to manage an afflicted condition with a contented spirit : let there be no murmurs , complaints or foolish charges of God heard from you , whatever straits and troubles he bring you into : For

First , The meanest and most afflicted Christian is owner of many rich invaluable mercies , Eph. 1. 3. 1. Cor. 3. ult. Is sin pardoned and God reconciled ? then never open your mouths any more , Ezek. 16. 63.

Secondly , You have many precious promises that God will not forsake you in your straits , Heb. 13. 5. Isa. 41. 17. and your whole life hath been a life of experiences of the faithfulness of God in his promises . Which of you cannot say with the Church , Lam. 3. 23. His mercies are new every morning , and great is his faithfulness .

Thirdly , How useful , and beneficial are all your afflictions to you ! they purge your sins , prevent your temptations , wean you from the world , and turn to your salvation : and how unreasonable then must your discontentedness at them be ?

Fourthly , The time of your relief , and full deliverance from all your troubles is at hand : the time is but short that you shall have any concernment about these things , 1 Cor. 7. 29. If the candle of your earthly comfort be blown out , yet remember it is but a little while to the break of day , and then there will be no need of candles . Besides ,

Fifthly , Your lot falls by Divine direction upon you , and as bad as it is , it is much easier and sweeter than the condition of Christ in this world was . Yet he was contented , and why cannot you ? O that we could learn contentment from Christ in every condition . And thus I have laid before you some excellent patterns in the life of Christ , for your Imitation .

The Thirtieth SERMON . Sermon 30. 1 JOHN 2. 6. He that saith he abideth in him , ought himself also so Text. to walk , even as he walked .

THese words having been resolved into their parts and the sense opened in the former Sermon ; The observation was this :

DOCT.

That every man is bound to the imitation of Christ , under penalty of forfeiting his claim to Christ . Doct.

In prosecution of this point we have already shewn what the imitation of Christ imports , and what the imitable excellencies in the life of Christ are : it now remains that I show you in the next place , why all that profess Christ , are bound to imitate his example , and then apply the whole . Now the necessity of this imitation of Christ will convincingly appear diverse ways .

First , From the established order of salvation which is fixed and unalterable : God that hath appointed the end , hath also 1. established the means and order by which men shall attain the ultimate end . Now Conformity to Christ is the established method in which God will bring souls to glory . Rom. 8. 29. For whom he did foreknow , he also did predestinate , to be conformed to the image of his Son ; that he might be the first-born among many brethren . The same God who hath predestinated men to salvation , hath in order thereunto predestinated them unto Conformity to Christ , and this order of heaven is never to be reversed , we may as well hope to be saved without Christ , as to be saved without Conformity to Christ .

Secondly , The nature of Christ mystical requires this Conformity , 2. and renders it indispensably necessary . Otherwise , the body of Christ must be heterogeneous ; of a nature different from the head : and how monstrous , and uncomely would this be ? This would represent Christ to the world in an image , or Idea , much like that , Dan. 2. 32 , 33. The head of fine gold , the breast and arms of silver , the thighs of brass , the legs of iron , the feet part of iron , part of clay . Christ the head is pure and holy , and therefore very unsuitable to sensual and earthly members . And therefore the Apostle in his description of mystical Christ describes the members of Christ ( as they ought to be ) of the same nature and quality with the head . 1 Cor. 15. 48. As is the heavenly , such are they also that are heavenly ; and as we have born the image of the earthy , so we shall also bear the image of the heavenly . That image or resemblance of Christ which shall be compleat and perfect after the Resurrection , must be begun in its first draught here , by the work of regeneration .

Thirdly , This resemblance and conformity to Christ appears 3. necessary from the communion which all believers have with Christ in the same Spirit of grace and holiness . Believers are called Christs fellows or copartners , Psal. 45. 7. from their participation with him of the same spirit , as it is , 1 Thes. 4. 8. God giveth the same spirit unto us which he more plentifully poured out upon Christ . Now where the same spirit and principle is , there the same fruits and operations must be produced , according to the proportions and measures of the spirit of grace communicated ; and this reason is farther enforced by the very design and end of God in the infusion of the spirit of grace : for it is plain from Ezek. 36. 27. that practical holiness , and obedience is the scope , and design of that infusion of the spirit . The very inna●… property of the spirit of God in men is to elevate their minds , and set their affections upon heavenly things , to purge their hearts from earthly dross , and fit them for a life of holiness and obedience : its nature also is assimilating and changeth them in whom it is into the same image with Jesus Christ their heavenly head , 2 Cor. 3. 18.

Fourthly , The necessity of this imitation of Christ may be argued from the design and end of Christs exhibition to the 4. world in a body of flesh . For though we detest that doctrine of the Socinians which makes the exemplary life of Christ to be upon the matter , the whole end of his incarnation : yet we must not run so far from an error as to lose a precious truth . We say the satisfaction of his blood was a main and principal end of his Incarnation , according to Mat. 20. 28. We affirm also that it was a great design and end of the Incarnation of Christ to set before us a pattern of holiness for our imitation . For so speaks the Apostle , 1 Pet. 2. 21. He hath left us an example , that we should follow his steps . And this example of Christ greatly obliges believers to his imitation . Phil. 2. 5. Let this mind be in you which also was in Christ Jesus .

Fifthly , our imitation of Christ is one of those great Articles which every man is to subscribe , whom Christ will admit 5. into the number of his disciples , Luke 14. 27. Whosoever doth not come after me , cannot be my disciple . And again John 12. 26. If any man serve me , let him follow me . To this condition we have submitted if we be sincere believers , and therefore are strictly bound to the imitation of Christ , not only by Gods command , but by our own consent . But if we profess interest in Christ , when our hearts never consented to follow and imitate his example ; then are we self-deceiving hypocrites , wholly disagreeing from the scripture character of believers , Rom. 8. 1. They that are Christs being there described to be such as walk not after the flesh but after the spirit : and Gal. 5. 25. If we live in the spirit , let us walk in the spirit .

Sixthly , The honour of Christ necessitates the conformity of Christians to his example , else what way is there left 6. to stop detracting mouths , and vindicate the name of Christ from the reproaches of the world ? how can wisdom be justified of her children , except it be this way ? by what means shall we cut off occasion from such as desire occasion , but by regulating our lives by Christs example ? The world hath eyes to see what we practise , as well as ears to hear what we profess . Therefore either shew the consistency betwixt your profession and practice , or you can never hope to vindicate the name and honour of the Lord Jesus . The uses follow , For 1. Information . 2. Exhortation . 3. Consolation .

1. Use for Information . Use 1.

Inference 1.

If all that profess interest in Christ be strictly bound to imitate his holy example , then it follows that Religion is very unjustly charged Inference 1. by the world with the scandals , and evils of them that profess it . Nothing can be more unjust , and irrational if we consider

First , That Christian Religion severely censures loose and scandalous actions in all professors : and therefore is not to be censured for them . 'T is absurd to condemn Religion , for what it self condemns : Looseness no way flowes from the principles of Christianity , but is most opposite , and contrary to it , Titus 2. 11 , 12. For the grace of God that bringeth salvation hath appeared to all men : teaching us , that denying ungodliness , and worldly lusts , we should live soberly , righteously , and godly in this present world .

Secondly , It is an argument of the excellency of Christian Religion , that even wicked men themselves covet the name , and profession of it , though they only cloak , and cover their evils under it . I confess it is a great abuse of such an excellent thing as Religion is , but yet if it had not an awful reverence paid it by the consciences of all men , it would never be abused to this purpose by hypocrites , as it is .

Thirdly , According to this reasoning there can be no Religion in the world , for name me that Religion which is not scandalized by the practices of some that profess it . So that this practice hath a natural tendency to Atheism , and is no doubt incouraged by the Devil for that end .

Inference 2.

If all mem forfeit their claim to Christ who endeavour not to imitate Inference 2. him in the holiness of his life , then how small a number of real Christians are there in the world ? Indeed if liberal talking without accurate walking , if common profession without holy practices were enough to constitute a Christian : then this quarter of the world would abound with Christians . But if Christ owns none for such , but those that tread in the steps of his example , then the number of real Christians is very small . The generality of men that live under the Christian name are such as walk after the flesh , Rom. 8. 2. according to the course of this world , they yield their members as instruments of unrighteousness unto sin , Rom. 6. 13. strict godliness is a meer bondage to them ; narrow is the way , and few there be that walk therein .

Inference 3.

What blessed times should we all see if true Religion did once generally obtain and prevail in the world ! How would it humble Inference 3. the proud , weaken the passionate , and spiritualize those that are carnal ! The perverse world charges Religion with all the tumults and disturbances that are in it , whenas nothing in the world but Religion advanced in the power of it can heal and cure these Epidemical evils . O if men were once brought under the power of Religion indeed , to walk after Christ in holiness , obedience , meekness , and self-denial ; no such miseries as these would be heard of among us , Isa. 11. 8 , 9. The sucking child shall play upon the hole of the Asp , and a weaned child shall put his hand on the Cockatrice den , they shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the Lord , as the waters cover the sea .

Inference 4.

Hence it also follows , That real Christians are the sweetest companions , 'T is a comfortable thing to walk with them that walk Inference 4. after the example of Christ . The holiness , heavenliness , humility , self-denial , and diligence in obedience which was in Christ , is in some measure to be found in all sincere Christians . They shew forth the vertues of him that calleth them . The graces of the spirit do more or less shine forth in them . And Oh how endearing , sweet and engaging are these things ? upon this very account the Apostle invited others into the fellowship of the saints , 1 John 1. 3. That ye may have fellowship with us , and truly our fellowship is with the Father , and with his Son Christ Jesus : And is it not sweet to have fellowship with them , who have fellowship with Christ ? O let all your delights be in the Saints , and in the excellent of the earth who excel in vertue , Psal. 16. 3. Yet mistake not , there is a great deal of difference betwixt one Christian and another , and even the best of Christians are sanctified but in part . If there be something sweet and engaging , there is also something bitter and distastful in the best of men . If there be something to draw forth your delight and love , there is also something to exercise your pity and patience . Yet this is most certain , that notwithstanding all their infirmities and corruptions , they are the best and sweetest company this world affords .

Inference 5.

In a word , if no mans claim to Christ be warranted , but theirs that walk as he walked , How vain and groundless then are the hopes Inference 5. and expectations of all unsanctified men who walk after their own lusts ? None are more forward to claim the priviledges of Religion , than those that reject the duties of it : multitudes hope to be saved by Christ , who yet refuse to be governed by him . But such hopes have no scripture warrant to support them . Yea , they have many scripture testimonies against them , 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind . Nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of God . O how many thousand vain hopes are laid in the dust : and how many thousand souls are sentenced to hell by this one scripture ?

2d . Use for Exhortation .

If this be so , it naturally presses all the professors of Christianity Use 2. to strict Godliness in their conversations , as ever they expect benefit by Christ . O professors be ye not conformed unto this world , but be ye transformed by the renewing of your minds . Set the example of Christ before you , and labour to tread in his steps . This is the great business of Religion ; the main scope of the Gospel : give me leave therefore closely to press it upon your hearts by the following Motives .

1. Motive .

Christ hath conformed himself to you by his abasing incarnation : Motive 1. how reasonable therefore is it that you conform your selves to him in the way of obedience and sanctification ? He came as near to you as it was possible for him to do , strive you therefore to come as near to Christ as it is possible for you to do . He hath taken your nature upon him , Heb. 2. 14. yea , and with your nature he hath taken your weaknesses and infirmities , Rom. 8. 3. and not only your natures , and your infirmities , but your condition also . For he came under the law for your sakes , Gal. 4. 4. He conformed himself to you , though he was infinitely above you , that was his abasement ; do you conform your selves to him , who are infinitely beneath him , that will be your advancement : his conformity to you emptied him of his glory , your conformity to him will fill you with glory : He conformed himself to you though you had no obligation upon him : will not you conform your selves to him , who lie under infinite obligations so to do ?

2. Motive .

You shall be Conformed to Christ in glory , how reasonable therefore is it you should now conform your selves to him in Motive 2. holiness ? The Apostle saith , 1 John 3. 2. We shall be like him : for we shall see him as he is . Yea , not only your souls shall be like him , but your very bodies , even those vile bodies of yours shall be changed , that they may be fashioned like unto his glorious body . How ●…cible a Motive is this to bring men into conformity with Christ here ! especially seeing our conformity to him in holiness , is the evidence of our conformity to him in glory , Rom. 6. 5. 2 Pet. 3. 11. O professors , as ever you look to be with Christ in glory hereafter , see that ye walk after Christs example in holiness and obedience here .

3. Motive .

The Conformity of your lives to Christ your pattern , is Motive 3. your highest excellency in this world : the measure of your grace is to be estimated by this rule . The excellency of every creature rises higher and higher , according as it approaches still nearer and nearer to its original ; the more you resemble Christ in grace , the more illustrious and resplendent will your conversations be in true spiritual glory .

4. Motive .

So far as you imitate Christ in your lives , and no farther , you will be beneficial to the world in which you live . So far Motive 4. as God helps you to follow Christ , you will be helpful to bring others to Christ , or build them up in Christ : for all men are forbidden by the Gospel to follow you one step farther than you follow Christ , 1 Cor. 11. 1. and when you have finished your course in this world , the remembrance of your ways will be no further sweet to others , than they are ways of holiness and obedience to Christ , 1 Cor. 4. 17. If you walk according to the course of this world , the world will not be the better for your walking .

5. Motive .

To walk as Christ walked is a walk only worthy of a Christian : this is to walk worthy of the Lord , 1 Thes. 2. 12. Col. 1. Motive 5. 10. by worthiness the Apostle doth not mean meritoriousness , but comeliness , or that decorum which befits a Christian , as when a man walks suitably to his place and calling in the world , we say he acts like himself . So when you walk after Dignitatis vocabulum in scripturis , non semper denotat exactam proportionem aequalitatis rei ad rem , sed quandam convenie●…tiam & decentiam quae tollit repugnantiam , Davenant . in Col. p. 52. Christs pattern , you then act like your selves , like men of your character and profession . This is consonant to your vocation , Eph. 4. 1. I beseech you that you walk worthy of the vocation wherewith you are called . This walking suits with your obligation , 2 Cor. 5. 15. For it is to live unto him who died for us . This walking only suits with your designation , Eph. 2. 10. For you are created in Christ Jesus unto good works , which God hath before ordained we should walk in them . In a word , such walking as this , and such only , becomes your expectation , 2 Pet. 3. 14. wherefore [ beloved ] seeing that you look for such things , be diligent that ye may be found of him in peace without spot and blameless .

6. Motive .

How comfortable will the close of your life be at death , if you have walked after Christs pattern and example in this Motive 6. world ! A comfortable death is ordinarily the close of a holy life , Psal. 37. 37. Mark the perfect man , and behold the upright : for the end of that man is peace . A loose careless life puts many terrible stings into death . As worms in the body are bred of the putrefaction there , so the worm of conscience is bred of the moral putrefaction , or corruption that is in our natures , and conversations . O then be prevailed with by all these considerations to imitate Christ in the whole course and compass of your coversations .

3d. Use for Consolation .

Lastly , I would leave a few words of support and comfort to such as sincerely study and endeavour according to the tendency Use 3. of their new nature , to follow Christs example , but being weak in grace , and meeting with strong temptations , are frequently carried beside the holy purposes and designs of their honest meaning hearts , to the great grief and discouragement of their souls . They heartily wish and aim at holiness , and say with David , Psal. 119. 5. O that my ways were directed to keep thy statutes . They follow after exactness in holiness as Paul did , Phil. 3. 12. If by any means they might attain it . But finding how short they come in all things of the rule and pattern , they mourn as he did , Rom. 7. 24. O wretched ma●… that I am , who shall deliver me from the body of this death ? Well , well , if this be thy case , be not discouraged , but hearken to a few words of support and comfort , with which I shall close this point .

1. Support .

Such defects in obedience make no flaw in your Justification . For your Justification is not built upon your obedience , 1. Support . but upon Christs , Rom. 3. 24. and how incompleat and defective soever you be in your selves , yet at the same instant , you are compleat in him which is the head of all principality and power , Col. 2. 10. Wo to Abraham , Moses , David , Paul , and the most eminent Saints that ever lived , if their Justification and acceptation with God had depended upon the perfection and compleatness of their own obedience .

2. Support .

Your deep troubles for the defectiveness of your obedience , doth not argue you to be less , but more sanctified , than those 2. Support . who make no such complaints : for this proves you to be better acquainted with your own hearts , than others are , to have a deeper hatred of sin than others have , and to love God with a more fervent love than others do : the most eminent Saints have made the bitterest complaints upon this account , Psal. 65. 3. Rom. 7. 23 , 24.

3. Support .

The Lord makes excellent uses even of your infirmities and failings to do you good , and makes them turn to your unexpected 3. Support . advantage : For by these defects he hides pride from your eyes : he beats you off from self-dependance : he makes you to admire the riches of free grace : he makes you to long more ardently for heaven , and entertain the sweeter thoughts of death : and doth not the Lord then make blessed fruits to spring up to you from such a bitter root ? O the blessed Chymistry of heaven , to extract such mercies out of such miseries !

4. Support .

Your bewailed infirmities do not break the bond of the 4. Support . everlasting Covenant . The bond of the Covenant holds firm , notwithstanding your defects and weaknesses , Jer. 32. 40. Iniquities prevail against me , saith David , yet in the same breath he adds , as for our transgressions thou shalt purge them away , Psal. 65. 3. He 's still thy God , thy Father for all this .

5. Support .

Though the defects of your obedience are grievous to God , yet your deep sorrows for them are well-pleasing in his eyes , 5. Support . Psal. 51. 17. The sacrifices of God are a broken spirit , a broken and a contrite heart , O God , thou wilt not despise . Ephraim was never a more pleasant child to his father , than when he moaned himself , and smote upon his thigh as thou dost , Jer. 31. 20. Your sins grieve him , but your sorrows please him .

6. Support .

Though God have left many defects to humble you , yet he hath given many things to comfort you . This is a 6. Support . comfort , that the desire of thy soul is to God , and to the remembrance of his name . This is a comfort , that thy sins are not thy delight as once they were ; but thy shame and sorrow . This is a comfort , that thy case is not singular ; but more or less the same complaints and sorrows are found in all gracious souls through the world ; and to say all in one word ▪ This is the comfort above all comforts , that the time is at hand in which all th●…se defects , infirmities and failings shall be done away , 1 Cor. 13. 10. When that which is perfect is come , then that which is in part shall be done away .

For ever blessed be God for Jesus Christ .

And thus I have finished the third general Use of Examination whereby every man is to try his interest in Christ , and discern whether ever Christ hath been effectually applied to his soul. That which remains is a

Use of Lamentation .

Wherein the miserable , and most wretched state of all those to whom Jesus Christ is not effectually applied , will be yet more particularly discovered , and bewailed .

The Thirty first SERMON . Sern●… EPHES. 5. 14. Wherefore he saith , Awake thou that sleepest , and rise from the dead , and Christ shall give thee light . Text. Of the state of Spiritual Death , and the misery thereof .

THis Scripture represents unto us the miserable and lamentable state of the unregenerate , as being under the power of spiritual death , which is the cause and in-let of all other miseries . From hence therefore I shall make the first discovery of the woful and wretched state of them that apply not Jesus Christ to their own souls .

The scope of the Apostle in this Context , is to press believers to a circumspect and holy life ; to walk as children of light . This exhortation is laid down in ver. 8. and pressed by diverse arguments in the following verses .

First , from the tendency of holy principles unto holy fruits and practices , ver. 9 , 10.

Secondly , from the convincing efficacy of practical godliness upon the consciences of the wicked , ver. 11 , 12 , 13. It awes and convinces their consciences .

Thirdly , from the co incidence of such a conversation with the great design and drift of the scriptures : which is to awaken men by regeneration out of that spiritual sleep , or rather death which sin hath cast them into : And this is the Argument of the Text : Wherefore he saith , Awake thou that sleepest , &c. There is some difficulty in the reference of these words . Some think it refers to Isa. 26. 19. Awake and sing ye that dwell in the dust . Others to Isa. 60. 1. Arise , shine , for thy light is come , &c. But most probably the words neither refer to this or that particularly , but to the drift and scope of the whole Scriptures , which were inspired and written upon this great design to awaken and quicken souls out of the state of spiritual death . And in them we are to consider these three things more distinctly and particularly .

1. The miserable state of the unregenerate , they are asleep and dead . 2. Their duty , which is to awake , and stand up from the dead . 3. The power enabling them thereunto : Christ shall give thee light .

First , The miserable state of the unregenerate , represented under the Notions of sleep and death : both expressions intending 1. one and the same thing , though with some variety of Notion . The Christless and unregenerate world is in a deep sleep ; a spirit of slumber , senselesness and security is fallen upon them , though they lie exposed immediately to eternal wrath and misery , ready to drop into hell every moment . Just as a man that is fast asleep in a house on fire , and whilst the consuming flames are round about him , his fancy is sporting it self in some pleasant dream , this is a very lively resemblance of the unregenerate soul. But yet he that sleeps hath the principle of life entire in him though his senses be bound , and the actions of life suspended by sleep . Lest therefore we should think it is only so with the unregenerate , the expression is designedly varied , and those that were said to be asleep , are positively affirmed to be dead ; on purpose to inform us that it is not a simple suspension of the acts and exercise , but a total privation of the principle of spiritual life which is the misery of the unregenerate .

Secondly , We have here the duty of the unregenerate which is to awake out of sleep , and arise from the dead . This is their great 2. concernment : no duty in the world is of greater necessity and importance to them . Strive ( saith Christ ) to enter in at the strait gate , Luke 13. 24. And the order of these duties is very natural . First awake , then arise . Startling and rousing convictions make way for spiritual life : till God awake us by convictions of our misery , we will never be perswaded to arise , and move towards Christ , for remedy and safety .

Thirdly , But you will say , if unregenerate men be dead men , to what purpose is it to perswade them to arise and stand up ? 3. The very exhortation supposes some power or ability in the Quamvis verba videntur velle primum excitari , & surgere , deinde illuminari : tamen intelligendum est , vi lucis Christi excitari eum , & surgere . Roll. in Loc. unregenerate ; else in vain are they commanded to arise . This difficulty is solved in this very Text , though the duty be ours , yet the power is Gods . God commands that in his word , which only his grace can perform . Christ shall give thee light . Popish Commentators would build the power of free will upon this Scripture , by a very weak argument drawn from the order wherein these things are here expressed : which is but a weak foundation to build upon , for it is very usual in Scripture to put the effect before , and the cause after , as it is here , so in Isa. 26. 19. Awake and sing , ye that dwell in the dust . But I will not here intangle my discourse with that controversie , that which I aim at is plain in the words , viz.

DOCT.

That all Christless souls are under the power of Spiritual death , Doct. they are in the state of the dead .

Multitudes of testimonies are given in Scripture to this truth , Eph. 2. 1 , 5. You hath he quickened who were dead in trespasses and sins . Col. 2. 13. And you being dead in your sint , and the uncircumcision of your flesh , hath he quickened together with him : with many other places of the same importance . But the method in which I shall discourse this point will be this .

First , I will shew you in what sence Christless and unregenerate men are said to be dead .

Secondly , what the state of spiritual death is .

Thirdly , how it appears that all unregenerate men are in this sad state . And then apply it .

First , In what sense are Christless and unregenerate men 1. said to be dead men .

To open this , we must know there is a threefold death , viz.

Death 1. Natural . 2. Spiritual . 3. Eternal .

Natural death is nothing else but the privation of the principle of natural life , or the separation of the soul from the body , James 2. 26. The body without the spirit is dead . Spiritual death is the privation of the principle of spiritual life , or the want and absence of the quickening spirit of God in the foul : the soul is the life of the body , and Christ is the life of the soul : the absence of the foul is death to the body , and the absence or want of Christ is death to the soul. Eternal death is the separation both of body and soul from God , which is the misery of the damned . Now Christless and unregenerate men are not dead in the first sense : they are naturally alive , though they are dead while they live : Nor are they yet dead in the last sense , eternally separated from God , by an irrevocable sentence as the damned are : but they are dead in the second sense , they are spiritually dead , whilst they are naturally alive , and this spiritual death is the fore-runner of eternal death . Now spiritual death is put in scripture in opposition to a two-fold spiritual life .

Viz. 1. The life of Justification . 2. The life of Sanctification .

Spiritual death in opposition to the life of Justification is nothing else but the guilt of sin , bringing us under the sentence of death . Spiritual death in opposition to the life of sanctification is the pollution or dominion of sin . In both these fen ses unregenerate men are dead men but : it is the last which I am properly concerned to speak to in this place , and therefore

Secondly , Let us briefly consider what this spiritual death is , which as before was hinted is the absence of the quickening 2. spirit of Christ from the soul of any man . That soul is a dead soul into which the spirit of Christ is not infused in the work of regeneration , and all its works are dead works , as they are called , Heb. 9. 14. For look how it is with the damned , they live , they have sense and motion , and an immortality in all these , yet because they are eternally separated from God , the life which they live , deserves not the name of life , but is every where in scripture stiled death : So the unregenerate , they are naturally alive : they eat , and drink , they buy , and sell , they talk , and laugh , they rejoyce in the creatures ; and many of them spend their days in pleasures , and then go down to the grave . This is the life they live , but yet the scripture rather calls it death than life , because though they live , yet it is without God in the world , Eph. 2. 12. Though they live , yet it is a life alienated from the life of God , Eph. 4. 18. And therefore while they remain naturally alive , they are in scripture said to remain in death , 1 John 3. 14. and to be dead while they live ; 1 Tim. 5. 6. And there is great reason why a Christless and unregenerate state should be represented in scripture under the notion of death , for there is nothing in nature which more aptly represents that miserable state of the soul than natural death doth . The dead see and discern nothing , and the natural man perceiveth not the things that are of God . The dead have no beauty or desirableness in them , Bury my dead , said Abraham , out of my sight : neither is there any spiritual loveliness in the unregenerate . True it is some of them have sweet natural qualities , and moral excellencies which are taking things ; but these are as so many flowers decking and adorning a dead corpse . The dead are Objects of pity , and great lamentation , men use to mourn for the dead , Eccles. 12. 5. Man goeth to his long home , and the mourners go about the streets . But unregenerate , and Christless souls are much more the Objects of pity and lamentation . How are all the people of God ( especially those that are naturally related to them ) concerned to mourn over them , and for them as Abraham did for Ishmael , Gen. 17. 18. O that Ishmael might live before thee . Upon these , and many other accounts the state of unregeneracy is represented to us in the notion of death .

Thirdly , And that this is the state of all Christless and unsanctified persons will undeniably appear two ways . 3.

1. The causes of spiritual life have not wrought upon them . 2. The effects and signs of spiritual life do not appear in them , and therefore they are in the state , and under the power of spiritual death .

First , The causes of spiritual life have not wrought upon them . There are two causes of spiritual life .

1. Principal and internal . 2. Subordinate and external .

The principal internal cause of spiritual life is the regenerating spirit of Christ , Rom. 8. 2. The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death . 'T is the spirit as a regenerating spirit that unites us with Christ in whom all spiritual life originally is , John 5. 25 , 26. Verily I say unto you that the hour is coming , and now is when the dead shall hear the voice of the Son of God , and they that hear shall live ; for as the father hath life in himself , so hath he given to the son to have life in himself . As all the members of the natural body receive animation , sense , and motion by their Union with their natural head ; so all believers the members of Christ , receive spiritual life and animation by their Union with Christ their mystical head , Eph. 4. 15 , 16. Except we come to him and be united with him in the way of faith , we can have no life in us , John 5. 40. Ye will not come unto me that ye may have life . Now the spirit of God hath yet exerted no regenerating , quickening influences , nor begotten any special saving faith in natural unsanctified men ; whatever he hath done for them in the way of natural , or spiritual common gifts , yet he hath not quickened them with the life of Christ . And as for the subordinate external means of life , viz. the preaching of the Gospel which is the instrument of the spirit in this glorious work , and is therefore called the word of life , Phil. 2. 16. this word hath not yet been made a regenerating quickening word to their souls . Possibly it hath enlightned them , and convinced them : it hath wrought upon their minds in the way of common illumination , and upon their consciences in the way of conviction ; but not upon their hearts and wills by way of effectual conversion : To this day the Lord hath not given them an heart opening it self in the way of faith to receive Jesus Christ .

Secondly , The effects , and signs of spiritual life do not appear in them : for

First , They have no feeling or sense of misery and danger . I mean no such sense as throwly awakens them to apply Christ their remedy . That spiritual judgment lies upon them , Isa. 6. 9 , 10. And he said go and tell this people , Hear ye indeed but understand not , and see ye indeed , but perceive not , make the heart of this people fat , and their ears heavy , and shut their eyes .

Secondly , They have no spiritual motions towards Christ , or after things that are spiritual , all the Arguments in the world cannot perswade their wills to move one step towards Christ in the way of faith , John 5. 40. Ye will not come unto me : Were there a principle of spiritual life in their souls , they would move Christ-ward , and heaven-ward , John 4. 14. it would be in them a well of water springing up into eternal life . The natural tendency of the spiritual life is upward .

Thirdly , The unregenerate have no appetite unto spiritual food , they savour not things that are spiritual ; they can go from week to week , and from year to year , all their life time without any communion betwixt God and their souls , and feel no need of it , nor any hungerings , nor thirstings after it , which could never be i●… a principle of spiritual life were in them , for then they would esteem the words of Gods mouth more than their necessary food , Job 30. 12.

Fourthly , They have no heat , or spiritual warmth in their affections to God , and things above , their hearts are as cold as a stone to spiritual Objects . They are heated indeed by their lusts and affections to the world , and the things of the world ; But O how cold and dead are they towards Jesus Christ and spiritual excellencies !

Fifthly , They breathe not spiritually , therefore they live not spiritually : were there a spiritual principle of life in them , their souls would breath after God in spiritual prayer , Acts 9. 11. Behold he prayeth . The lips of the unregenerate may move in prayer , but their hearts and desires do not breath and pant after God .

Sixthly , They have no cares or fears for self-preservation which is always the effect of life , the poorest fly or silliest worm will shun danger : the wrath of God hangs over them in the threatnings , but they tremble not at it : Hell is but a little before them , they are upon the very precipice of eternal ruine ; yet will use no means to avoid it . How plain therefore is this sad case which I have undertaken here to demonstrate , viz ▪ that Christless and unregenerate souls are dead souls ? The uses follow .

Inference 1.

If all Christless and unregenerate souls be dead souls , then how Inference 1. little pleasure can Christians take in the society of the unregenerate ?

Certainly 't is no pleasure for the living to converse among the dead . It was a cruel torment invented by Mezentius the Tyrant , to tie a dead and living man together : The pleasure ●…t solent vitia alibi connata in propinqua membra perniciem Juam efflare ; sic improborum vitia in eos derivantur qui cum illis vitae babent consuetudinem . Tertul. advers. Valentin . of society arises from the harmony of spirits , and the hopes of mutual enjoyment in the world to come : neither of which can sweeten the society of the godly with the wicked in this world . 'T is true , there is a necessary civil converse which we must have with the ungodly here , or else ( as the Apostle speaks ) we must go out of the world . There are also duties of relation which must be faithfully and tenderly paid even to the unregenerate : But certainly where we have our free election , we shall be much wanting both to our duty and comfort if we make not the people of God our chosen companions . Excellently to this purpose speaks a Modern Author , Art thou a godly master ? when thou takest a servant into thine house , choose for God , as well as thy self . A godly Gurnals Christian armour , part. 2. p. 256. servant is a greater blessing than we think on : he can work and set God on work also for his masters good , Gen. 24. 12. O Lord God of my master Abraham , I pray thee send me good speed this day , and show kindness unto my master : and sure he did his master as much service by his prayer , as by his prudence in that journey . Holy David observed while he was at Sauls Court , the mischief of having wicked and ungodly servants , ( for with such was that unhappy King so compassed , that David compares his Court to the prophane and barbarous heathens among whom there was scarce more wickedness to be found , Psal. 120. 6. Wo is me that I sojourn in Mesheck , that I dwell in the Tents of Kedar , ( i. e. ) among those who were as prodigiously wicked as any there ) and no doubt but this made this gracious man in his banishment before he came to the Crown ( having seen the evil of a disordered house ) to resolve what he would do when God should make him the head of such a Royal family , Psal. 101. 7. He that worketh deceit shall not dwell within my house , he that selleth lies shall not tarry in my sight .

Art thou godly ? show thy self so in the choice of husband , or wife . I am sure , if some , ( and those godly also ) could bring no other testimonial for their godliness than the care they have taken in this particular , it might justly be called into question both by themselves and others . There is no one thing that gracious persons ( even those recorded in scripture as well as others ) have shewn their weakness , yea , given offence and scandal more in , than in this particular . The sons of God saw that the daughters of men were fair , Gen. 6. 2. One would have thought the sons of God should have looked for grace in the heart , rather than beauty in the face , but we see , even they sometimes turn in at the fairest sign , without much enquiring what grace is to be found dwelling within . Look to the rule O Christian , if thou wilt keep the power of holiness . That is clear as a sun beam written in the scripture , be not unequally yoked together with unbelievers , 2 Cor. 6. 14.

Inference 2.

How great and wholly supernatural , marvellous and wonderful is Inference 2. that change which regeneration makes upon the souls of men ! It is a change from death to life , Luke 15. 24. This my son was dead , and is alive again . Regeneration is life from the dead . The most excellent life from the most terrible death . 'T is the life of God reinspired into a soul alienated from it by the power of sin , Eph. 4. 18. There are two stupendious changes made upon the souls of men , which justly challenges highest admiration , viz.

That 1. From sin to grace . 2. From grace to glory .

The change from grace to glory is acknowledged by all , and that justly , to be a wonderful change ; for God to take a poor creature out of the society of sinful men , yea from under the burden of many sinful infirmities which made him groan from day to day in this world : and in a moment to make him a compleat and perfect soul , shining in the beauties of holiness , and filling him as a vessel of glory with the unspeakable and unconceivable joyes of his presence , to turn his groanings into triumphs , his sighings into songs of praise ; This I say is marvellous , and yet the former change from sin to grace is no way inferiour to it . Nay , in some respect beyond it : for the change which glory makes upon the regenerate is but a gradual change , but the change which regeneration makes upon the ungodly is a spiritual change . Great and admirable is this work of God , and let it for ever be marvellous in our eyes .

Inference 3.

If unregenerate souls de dead souls , what a fatal stroke doth death give to the bodies of all unregenerate men ? A soul dead in sin , and Inference 3. a body dead by vertue of the curse for sin , and both soul and body remaining for ever under the power of eternal death , is so full and perfect a misery , as that nothing can be added to make it more miserable : 't is the comfort of a Christian that he can say when death comes non omnis moriar , I shall not wholly die ; there is a life I live which death cannot touch , Rom. 8. 13. The body is dead because of sin , but the spirit is life because of righteousness . Blessed and holy is he , that hath part in the first Resurrection , on such the second death hath no power . As death takes a believer from amidst many sorrows and troubles , and brings him to the vision of God , to the general assembly of all the perfected saints , to a state of compleat freedom , and full satisfaction : so it drags the unregenerate from all his sensitive delights and comforts , to the place of torments . It buries the dead soul out of the presence of God for ever . 'T is the king of terrours , 't is a serpent with a deadly sting to every man that is out of Christ .

Inference 4.

If every unregenerate soul be a dead soul , how sad is the case of Hypocrites , Inference 4. and temporary believers who are twice dead ? These are those cursed trees of which the Apostle Jude speaks , Jude v. 12. Trees whose fruit withereth , without fruit , twice dead , plucked up by the roots . The Apostle alludes unto dying trees . Trees that are dying the first time in the spring , they then fade , decay , and cast their leaves , when other trees are fragrant and flourishing . But from this first death they are sometimes recovered by pruning and dressing , or watering the roots : But if in Autumn they decay again , which is the Critical and Climacterical time of trees to discover whether their disease be mortal or not : if then they wither and decay the second time , the fault is ab intra , the root is rotten , there is no hope of it . The husbandman bestows no more labour about it , except it be to root it up for fewel to the fire . Just thus stands the case with false and hypocritical prosessours , who though they were still under the power of spiritual death , yet in the beginning of their profession they seemed to be alive . They shewed the world the fragrant leaves of a fair profession : many hopeful buddings of affection towards spiritual things were seen in them , but wanting a root of regeneration , they quickly began to wither , and cast their untimely fruit . However , by the help of ordinances , or some rouzing and awakening providences they seem to recover themselves again : but all will not do , the fault is ab intra from the want of a good root , and therefore at last they who were always once dead , for want of a principle of regeneration ; are now become twice dead , by the withering and decay of their vain profession . Such trees are prepared for the severest flames in hell , Mat. 24. 51. Their portion is the saddest portion allotted for any of the sons of death . Therefore the Apostle Peter tells us , 2 Pet. 2. 20 , 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ , they are again intangled therein , and overcome ; the latter end is worse with them than the beginning . For it had been better for them , not to have known the way of righteousness , than after they have known it to turn from the holy Commandment delivered unto them . Double measures of wrath seem to be prepared for them that die this double death .

Inference 5.

If this be so , then unregenerate persons deserve the greatest lamentations . Inference 5. And were this truth heartily believed , we could not but mourn over them with the most tender compassion , and hearty sorrow . If our husbands , wives or children be dying a natural death , how are our hearts rent in pieces with pity and sorrow for them ? what cries , tears , and wringing of hands discover the deep sense we have of their misery ! O Christians , is all the love you have for your relations spent upon their bodies ? Are their souls of no value in your eyes ? is spiritual death no misery ? Doth it not deserve a tear ? The Lord open our eyes , and duly affect our hearts with spiritual death and soul miseries .

Consider my friends , and let it move your bowels , ( if there be bowels of affection in you ) whilst they remain spiritually dead they are useless and wholly unserviceable unto God in the world as to any special and acceptable service unto him , 2 Tim. 2. 21. they are uncapable of all spiritual comforts from God : they cannot taste the least sweetness in Christ , in duties , or in promises , Rom. 8. 6. They have no beauty in their souls ; how comely soever their bodies be , 't is grace , and nothing but grace that beautifies the inner man , Ezek. 16. 6 , 7. The dead have neither comfort nor beauty in them . They have no hope to be with God in glory ; for the life of glory is begun in grace , Phil. 1. 6. Their graves must shortly be made , to be buried out of the sight of God for ever in the lowest hell , the pit digged by justice for all that are spiritually dead . The dead must be buried . Can such considerations as these draw no pity from your souls ? nor excite your endeavours for their regeneration ? Then 't is to be feared your souls are dead as well as theirs . O pity them , pity them , and pray for them : in this case only , prayers , for the dead are our duty ; who knows but at the last God may hear your cries , and you may say with comfort as he did , This my son was dead , but is alive ; was lost , but is found ; and they began to be merry , Luke 15. 24.

The Thirty second SERMON . Sermon 32. JOHN 3. 18. Text. — But he that believeth not is condemned already , The Condemnation of unbelievers opened and applied . because he hath not believed in the Name of the only begotten Son of God .

CHrist having discoursed Nicodemus in the beginning of this Chapter about the necessity of regeneration , proceeds to shew in this following discourse the reason and ground why regeneration and faith are so indispensably necessary , viz. Because there is no other way to set men free from the curse and condemnation of the Law . The curse of the Law like the fiery serpents in the wilderness , hath smitten every sinner with a deadly stroke and sting , for which there is no cure , but Christ lifted up in the Gospel , as Moses lifted up the serpent in the wilderness , ver. 14. Neither doth Christ cure any but those that believingly apply him to their own souls . The result and conclusion of all you have in my Text , He that believeth in him is not condemned : but he that believeth not is condemned already , &c. In this clause which I have pitched upon , we find these three parts .

1. The sin threatned , viz. unbelief . 2. The punishment inflicted , viz. Condemnation . 3. The immediate relation of the one to the other ; he is condemned already .

First , Let us take into consideration the sin which is here threatned , viz. unbelief . The neglecting or refusing of an 1. exalted and offered Jesus . Unbelief is twofold , viz. Negative , or Positive . Negative unbelief is the sin of the heathens , who never had the Gospel among them , nor the offers of Christ made to them : these cannot believe on him of whom they have not heard . Positive unbelief is the sin of men and women under the Gospel , to whom Christ is actually opened and offered by the preaching of the Gospel , but they make light of it , neglect the great salvation ; receive not Christ into their hearts , nor consent to the severe , and self denying terms upon which he is offered . This is the sin threatned .

Secondly , The punishment inflicted , and that is condemnation : 2. a word of deep and dreadful signification , appearing in this Text as the hand-writing upon the plaister of the wall unto Belteshazzar , Dan. 5. 5. A word whose deep sense and Emphasis is fully understood in hell . Condemnation is the Judgment or Sentence of God condemning a man to bear the punishment of his eternal wrath for sin , the most terrible of all sentences .

Thirdly , The immediate relation , or respect this punishment 3. hath to that sin of unbelief . The unbeliever is condemned already ( i. e. ) he is virtually condemned by the law of God : His mittimus is already made for hell , he is condemned as a sinner , by the breach o●… the first Covenant ; but that condemnation had never ●…n his ruine , except it had been ratified by the sentence of God , condemning him as an unbeliever , for slighting and rejecting the grace offered in the second Covenant . So that the unbeliever is already virtually condemned by both , as he is a sinner , and as he is an unbeliever , as he hath transgressed the law , and as he hath refused the gospel , as he hath contracted sin the mortal disease , and refused Christ the only effectual remedy . He is virtually condemned now , and will be sententially condemned in the Judgment of the great day . Unbelief is his great sin , and condemnation is his great misery . Hence the observation will be this .

DOCT.

That all unbelievers are presently and immediately under the Doct. just and dreadful sentence of Gods Condemnation . John 12. 48. He that rejecteth me , and receiveth not my words , hath one that judgeth him : the word that I have spoken , the same shall judge him in the last day . John 3. 36. He that believeth not the Son shall not see life , but the wrath of God abideth on him .

Three things are to be opened in the Doctrinal part of this point .

1. What unbelief or the not receiving of Jesus Christ is . 2. What condemnation the punishment of this sin is . 3. Why this punishment unavoidably follows that sin .

First , What the sin of unbelief or not receiving Christ is . By unbelief we are not here to understand the reliques or remains 1. of that sin in the people of God which is mixed with their imperfect faith , for there is some unbelief still mingled with faith in the best hearts . He that can say Lord I believe , hath cause enough to cry out with tears help thou my unbelief . However , this doth not bring the soul under condemnation or into the state of wrath . The word condemns this unbelief in them , but doth not condemn their persons for this unbelief . But the unbelief here spoken of is the neglecting or refusing to take Christ upon the terms of the Gospel , and so is exclusive of the saving act or effects of faith .

First , It is exclusive of the saving act of faith which ( as hath been already declared ) is the due receiving of Christ offered in the Gospel , consenting to take him upon his own terms . This the unbeliever will by no means be perswaded to do . He will be perswaded to accept the promises of Christ , but not to accept the person of Christ : he is willing to accept Christ in part , a divided Christ , but not to accept Christ entirely in all his offices . He will accept the righteousness of Christ , in conjunction with his own righteousness , but he will not accept the righteousness of Christ as the sole matter of his Justification exclusive of his own righteousness ; he is willing to wear the Crown of Christ , but cannot be perswaded to bear the cross of Christ . Thus Christ and unbelievers part upon terms , God will come down no lower , and the unbeliever will come up no higher . God will not alter his terms , and the unbeliever will not alter his resolution , and so Christ is refused , Salvation neglected , and in effect the unbeliever chooseth rather to be damned , than to comply with the severe terms of self-denial , mortification , and bearing the cross of Christ . Thus it excludes the saving act of faith .

Secondly , It is exclusive of the saving fruits and effects of faith . Faith produces love to God , but the unbeliever doth not truly love him . But I know you ( saith Christ to unbelievers ) that the love of God is not in you , John 5. 42. Faith purifies the heart of a believer , but the hearts of unbelievers are full of all impurity . The believer overcomes the world , the world overcomes the unbeliever : Faith makes the Cross of Christ sweet and easie to the believer , Unbelief makes Christ because of the Cross bitter and distastful to the unbeliever . Thus unbelief excludes both the saving act and fruits of faith , and consequently bars the soul from the saving benefits and priviledges of faith , viz. Justification , and peace with God .

Secondly , Next let us consider the punishment of this sin which is condemnation . Condemnation in the general is the 2. sentence of a Judge awarding a mulct , or penalty to be inflicted upon the guilty person . There is a twofold Condemnation .

1. Respectu culp●… , in respect of the fault . 2. Respectu poenae , in respect of the punishment .

First , Condemnation with respect to the fault is the casting of the person as guilty of the crime charged upon him . Condemnation with respect to the punishment is the sentencing of the convicted offender to undergo such a punishment for such a fault , to bear a penal for a moral evil . This forensick word Condemnation is here applied unto the case of a guilty sinner cast at the bar of God , where the fact is clearly proved , and the punishment righteously awarded . Thou art an unbeliever , for this sin thou shalt die eternally . Condemnation with respect to the fault stands opposed to Justification , Rom. 5. 16. Condemnation with respect to the punishment stands opposed to Salvation , Mar. 16. 16. More particularly ,

First , Condemnation is the sentence of God : the great and terrible God , the omniscient , omnipotent , supream , and impartial Judge , at whose b●…r the guilty sinner stands . 'T is the Law of God that condemns him now . He hath one that judgeth him , a great and terrible one too . 'T is a dreadful thing to be condemned at mans bar . But the Courts of humane Judicature , how awful and solemn soever they are , are but trifles , and childrens play to this Court of heaven and conscience ; wherein the unbeliever is arraigned and condemned .

Secondly , 'T is the sentence of God adjudging the unbeliever to eternal death : than which nothing is more terrible . What is a prison to hell ? what is a Scaffold , and an Ax , to go ye cursed into everlasting fire ? What is a Gallows and a Halter to everlasting burnings ?

Thirdly , Condemnation is the final sentence of God , the Supream Judge , from whose Bar and Judgment there lies no appeal for the unbeliever , but Execution certainly follows Condemnation , Luke 19. 27. If man condemn , God may justifie , and save : But if God condemn , no man can save or deliver . If the law cast a man as a sinner , the Gospel may save him as a believer : But if the Gospel cast him as an unbeliever , a man that finally rejects Jesus Christ whom it offers to him ; all the world cannot save that man . O then what a dreadful word is Condemnation ! All the evils and miseries of this life are nothing to it : put all afflictions , calamities , sufferings , and miseries of this world into one scale , and this sentence of God into the other , and they will all be lighter than a feather .

Thirdly , In the next place , I shall shew you that this punishment , viz. Condemnation , must unavoidably follow that sin of unbelief . So many unbelieving persons as be in the world , so many condemned persons there are in the world , and this will appear two ways .

1. By considering what unbelief excludes a man from . 2. By considering what unbelief includes a man under .

First , Let us consider what unbelief excludes a man from , and it will be found that it excludes him from all that may help and save him : for

First , it excludes him from the pardon of sin . John 8. 24. If ye believe not that I am he , ye shall die in your sins . Now he that dies under the guilt of all his sins must needs die in a state of wrath and condemnation for ever . For the wages of sin is death , Rom. 6. ult. If a man may be saved without a pardon , then may the unbeliever hope to be saved .

Secondly , Unbelief excludes a man from all the saving benefits that come by the sacrifice or death of Christ . For if faith be the only instrument that applies and brings home to the soul the benefits of the blood of Christ , as unquestionably it is : then unbelief must of necessity exclude a man from all those benefits , and consequently leave him in the state of death and condemnation . Faith is the applying cause , the instrument by which we receive the special saving benefit of the blood of Christ , Rom. 5. 25. Whom God hath set forth to be a propitiation through faith in his blood . Eph. 2. 8. By grace are ye saved through faith . So then if the unbeliever be acquitted and saved , it must be without the benefit of Christs death and sacrifice , which is utterly impossible .

Thirdly , Unbelief excludes a man from the saving efficacy and operation of the Gospel , by shutting up the heart against it , and crossing the main drift and scope of it , which is to bring up men to the terms of salvation : to perswade them to believe , this is its great design , the scope of all its commands , 1 John 3. 23. Mark 1. 14 , 15. John 12. 36. 'T is the scope of all its promises , they are written to encourage men to believe , Joh. 6. 35 , 37. So then , if the unbeliever escape condemnation , it must be in a way unknown to us by the Gospel : Yea , contrary to the established order therein . For the unbeliever obeyeth not the great command of the Gospel , 1 John 3. 17. Nor is he under any one saving promise of it , Gal. 3. 14 , 22.

Fourthly , Unbelief excludes a man from Union with Christ : faith being the bond of that Union , Eph. 3. 17. The unbeliever therefore may as reasonably expect to be saved without Christ , as to be saved without faith . Thus you see what unbelief excludes a man from .

Secondly , Let us next see what guilt and misery unbelief includes men under , and certainly it will be found to be the greatest guilt and misery in the world : For

First , It is a sin which reflects the greatest dishonour upon God . 1 John 5. 10. He that believeth on the Son of God hath the witness in himself . He that believeth not God hath made him a liar ; because he believeth not the record which God gave of his Son .

Secondly , Unbelief makes a man guilty of the vilest contempt of Christ and the whole design of Redemption managed by him . All the glorious attributes of God were signally manifested in the work of Redemption by Christ , therefore the Apostle calls him the wisdom of God , and the power of God , 1 Cor. 1. 23 , 24. But what doth the careless neglect , and wilful rejection of Christ speak , but the weakness and folly of that design of Redemption by him ?

Thirdly , Unbelief includes in it the sorest spiritual judgement that is or can be inflicted in this world upon the soul of man : Even spiritual blindness , and the fatal darkening of the understanding by Satan , 2 Cor. 4. 4. of which , more hereafter .

Fourthly , Unbelief includes a man under the curse , and shuts him up under all the threatnings that are written in the book of God , amongst which that is an express and terrible one , Mark 16. 10. He that believeth not shall be damned . So that nothing can be more evident than this , that condemnation necessarily follows unbelief . This sin and that punishment are fastned together , with chains of Adamant .

The Uses follow .

Inference 1.

If this be so , then how great a number of persons are visibly Inference 1. in the state of condemnation ! so many unbelievers , so many condemned men and women . That 's a sad complaint of the prophet , Isa. 53. 1. Who hath believed our report ? and to whom is the arm of the Lord revealed ? Many there be that talk of faith , and many that profess faith : but they only talk of and profess it : there are but few in the world unto whom the arm of the Lord hath been revealed in the work of faith with power : 't is put among the great mysteries and wonders of the world , 1 Tim. 3. 16. That Christ is believed on in the world . O what a great and terrible day will the day of Christs coming to judgement be , when so many Millions of unbelievers shall be brought to 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 at the Judgement Seat of Christ in the great day , and verily in this thing is the love of God perfected , 1 John 4. 17. O 't is a priviledge in which the grace , mercy and love of God do ●…ine forth as clearly as the sun when it shineth in its full strength . And certainly you will find cause to lye at the feet of God astonished , and overwhelmed with the sense of this mercy , when you shall find your selves freed from the condemnation of God , whilst many others as good as you were , are still under condemnation . Yea , your selves freed , and many of your Superiors in the world still under the curse , 1 Cor. 1. 26. Yea , your selves freed , and others that sate under the same means of grace , and had the same external advantages you had , still in chains , 2 Cor. 2. 16. O brethren ! this is a marvellous deliverance ; look on it which way you will , your ransome is paid and not a peny of it by you : it cost you nothing to procure your pardon . Your pardon is full , and not one sin excepted out of it that you ever committed . Your are freed and Jesus Christ condemned in your stead to procure your discharge , your pardon is sealed in his blood , and is irrevocable for ever , so that you shall never any more come into condemnation . He that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death to life , John 5. 24.

Let them that are so delivered spend their days on earth in praise and cheerful obedience , and when they die , let them not shrink away from death , nor be afraid to take it by the cold hand , it can do them no harm . Yea , let them close their dying lips with

Thanks be to God for Jesus Christ .

The Thirty third SERMON . Sermon 33. JOHN 3. 19. Text. And this is the Condemnation , that light is come into the Of the Aggravation of the sin and punishment of unbelief under the light of the Gospel . world , and men loved darkness rather than light ; because their deeds were evil .

OUt of the fore-going Verse it was fully proved in our last Sermon that all Christless and unregenerate men are no better than dead men , being Condemned already . Our Saviour proceeds in this Verse to aggravate the misery of those that refuse and despise him , yet farther , and to let them know that those who remain in unbelief and the state of unregeneracy must expect some greater and sorer wrath than other men : not only a simple Condemnation , but an aggravated and peculiar Condemnation . This is the Condemnation that light is come , &c.

In the words we find these three parts .

1. The aggravation of sin , by the abuse of Gospel light . Light is come , &c. 2. The aggravation of misery in proportion to that abuse of light , this is the condemnation . 3. The cause and occasion drawing men into this sin and misery , because their deeds were evil .

First , We have here the aggravation of sin by the abuse of Gospel Light , Light is come . By Light we are to understand 1. the knowledge , discovery and manifestation of Christ , and Redemption by him in the Gospel . He is the Son of righteousness that arises in the Gospel upon the nations , Mal. 4. 1. When he came in the flesh , then did the day-spring from on high visit us , Luke 1. 78. And the light may be said to come two ways , either

First , In the means by which it is conveyed to us , or Secondly , in the efficacy of it upon our minds , when it actually shines into our souls . Light may come among a people in the means , and yet they actually remain in darkness all the while . As it is in nature , The sun may be up and a very glorious morning far advanced , whilst many thousands are drouzing upon their beds with their curtains drawn about them . Light in the means , we may call potential Light . Light in the mind we may cali actual light . It ▪ is but seldom that light comes in the means , and continues long among men , but some light must needs actually shine into their souls also : but this actual light is twofold , 1. Common and intellectual only to conviction , or 2. Special and efficacious light , bringing the foul to Christ , by real conversion . call'd in 1 Cor. 4. 6. — Gods shining into the heart . Where ever light comes in this last sense , it is impossible that such men should prefer darkness before it ; but it may come in the means , yea , it may actually shine into the consciences of men by those means and convince them of their sins , and yet men may hate it , and choose darkness rather than light . And this is the sense of this place , Light was come in the Gospel dispensation among them , yea , it hath shined into many of their consciences , gauled , and reproved them for sin , but they hated it , and had rather be without such a troublesome inmate . In a word , by the coming of light , we are here to understand a more clear and open manifestation of Christ by the Gospel than ever was made to the world before : for we are not to think that there was no light in the world till Christ came , and the Gospel was published in the world by the Apostles ministry . For Abraham saw Christ's day , John 8. 56. and all the faithful before Christ saw the promises ( i. e. ) their accomplishment in Christ afar off , Heb. 11. 13. for it was with Christ the Son of righteousness as it is with the natural Sun , which illuminates the hemisphere before it actually rises , or shews its body above the Horizon : but when it rises and shews it self , the light is much Sol nondu●… conspectus illuminat orbem . clearer ; so it was in this case . The greater therefore was their sin , that rebelled against it , and preferred darkness to light : this was their sin , with its fearful aggravation .

Secondly , In a most just proportion to this sin we have 2. here the aggravated condemnation of them who sinned against such clear Gospel-light : This is the condemnation , this is the judgement of all judgements , the greatest and most intolerable judgement : a severer sentence of condemnation than ever did pass against any others that sinned in the times of ignorance and darkness : they that live and dye impenitent and unregenerate how few soever the means of salvation have been which they have enjoyed , must be condemned : yea , the Pagan world who have no more but natural light to help them , will be condemned by that light : but this is the condemnation ( i. e. ) such sinning as this is the cause of the greatest condemnation , and sorest punishment , as it 's called , Heb. 10. 19.

Thirdly , The cause and occasion drawing men into this sin and misery : because their deeds were evil , ( i. e. ) the convincing 3. light of truth put a great deal of vigour and activity into their Consciences which they could not endure . The accusations and condemnations of Conscience are very irksome and troublesome things to men : to avoid this they were willing to be ignorant . An enlightned Conscience gives an interruption also unto men in their sinful courses and pleasures : they cannot sin at so easie a rate in the light as they did in darkness ; and this made them hate the light as a very troublesom thing to them . Thus you see what was the sin , and what the punishment , and what the cause of both .

DOCT.

That the greater and clearer the light is , under which the impenitent and unregenerate do live in this world ; by so much greater Doct. and heavier will their condemnation and misery be in the world to come .

Mat. 11. 21 , 22. Wo unto thee Chorazin , woe unto thee Bethsaida ; for is the mighty works which were done in you , had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes : but I say unto you , it shall be more tolerable for Tyre and Sidon at the day of judgement than for you . Two things require explication , in the doctrinal part of this point .

viz. 1. How light puts a deeper guilt and aggravation into sin . 2. Why sin so aggravated makes men liable to greater condemnation .

First , We will enquire into the grounds and reasons why greater and clearer light greatens and aggravates proportionably 2. the sins that are committed under it : and it will appear that it doth so upon divers accounts .

First , All light ( especially Evangelical-light ) is a great preservative from sin ; and an excellent means to prevent it : 't is the property of light to inform the judgement and rectifie the mistakes and errors of it , and thereby to give check to the affections in the pursuit of sinful designs and courses : 't is a plain case , that many men would never do as they do if their understandings were better informed , 1 Cor. 2. 8. Which none of the Princes of this world knew , for had they known it , they would not have crucified the Lord of glory : It was want of light and better information which drew them under that horrid and unparallel'd guilt . Our Saviour also supposes in the place before cited : that if Tyre and Sidon had enjoyed the same light and means of grace that Chorazin and Bethsaida did ; they would never have been so sinful as they were : light discovers danger , and thereby overaws and stops men from proceeding farther in those paths and courses that will run them into it .

Secondly , sinning under and against the light , supposes and involves in it a greater contempt and despight of Gods authority than sinning in ignorance and darkness doth : every man that breaks the law of God doth not in the same degree despise and slight the authority of the Law maker : but when a man hath light to discover the evil and danger of what he doth , and yet will dare to do it ; what is this but the treading of Gods authority under foot ? the casting of his word behind our backs ? Wilfull sinning is a despightful sinning against God , Heb. 10. 26. it argues a low and vile esteem of the law of God which is reverent and holy : and by so much the more it maketh sin to be exceeding sinful .

Thirdly , Sinning under , and against the light admits not of those excuses and pleas to extenuate the offence , which sins of pure ignorance do . Those that live without the sound of the Gospel may say , Lord , we never heard of Christ and the great redemption wrought by him : if we had , we would never have lived and acted as we did : and therefore Christ saith , Joh. 15. 22. If I had not come and spoken unto them they had not had sin , but now they have no cloak for their sin .

The meaning is , that if the Gospel-light had not shined among them , their sin had not been of that deep guilt that now it is : for now it is so foul and heinous by reason of the light under , and against which it is committed , that they have no pretence or excuse to extenuate or mitigate it .

Fourthly , Evangelical light is a very rich favour and mercy of God to men : one of the choicest gifts bestowed upon the Nations of the world ; and therefore it 's said , Psal. 147. 19 , 20. He sheweth his word unto Jacob , his statutes and his judgements unto Israel : he hath not dealt so with any nation , and as for his judgements they have not known them Other Nations have Corn and Wine , Gold and Silver , abundance of earthly delights and pleasures : but they have not a beam of heavenly light shining upon them . We may account this mercy small , but God who is best able to value the worth of it , accounts it great , Hos. 8. 12. I have written unto them the great things of my Law . Christ reckoned Capernaum to be exalted unto Heaven by the Ministry of the Gospel in that place . Now the greater the mercy is which the light of truth brings with it , by so much the more horrid and heinous must the abusing and despising of it be .

Fifthly , Sinning against the light argues a love to sin as sin : to naked sin without any disguise or covert . It is nothing so bad for a man to sin through a mistake of judgement ; when he thinks that to be lawful which is indeed sinful ; he doth not now close with sin as sin : but he either closes with it as his duty , or at least his liberty . 'T is hard for Satan to perswade many men to embrace a naked sin , and therefore he cloaths it in the habit of a duty or liberty , and thereby deceives and draws men to the commission of it . But if a man have light shining into his Conscience , and convincing him that the way he is in is the way of sin quite contrary to the revealed will of God ; stripping the sin naked before the eye of his Conscience , so that he hath no covert or excuse , and yet will persist in it : this , I say , argues a soul to be in love with sin as sin . Now as for a man to love grace as grace , is a solid argument to prove the truth of his grace ; so on the contrary , for a man to love sin as sin , doth not only argue him to be in the state of sin , but to be in the forefront , and among the highest rank of sinners .

Sixthly , The greater and clearer the light is , under and against which men continue in sin , the more must the Consciences of such sinners be supposed to be wasted and violated by such a way of sinning : for this is a sure rule , that the Maxima violatio conscienti●… est maximum peccat●…m . greatest violation of Conscience is the greatest sin . Conscience is a noble and tender part of the soul of man , it is in the soul as the eye in the body , very sensible of the least injury , and a wound in the Conscience is like a blow in the eye : but nothing gives a greater blow to Conscience , nothing so much wastes it and destroys it as sins against the light do : this puts a plain force upon the Conscience , and gives a 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 often 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 mercy , and therefore the means that begat and encreased it must be so too : but yet it is a mercy liable to the greatest abuse , and the abuse of the best mercies brings forth the greatest miseries . Alas , Christians , your duty is but half learnt when you know it : obedience to light makes light a blessing indeed , Joh. 13. 17. If ye know these things , happy are ye if you do them . Happiness is not entailed upon simple knowing , but upon doing ; upon obedience to our knowledge : otherwise he that increaseth knowledge doth but increase sorrow ; for that servant which knew his Lords will , and prepared not himself , nor did according to his will ; shall be beaten with many stripes , Luke 13. 47. And to him that knoweth to do good , and doth it not , to him it is sin , Jam. 4. 17. We are bound with all thankfulness to acknowledge the bounty of Heaven to this sinful generation in furnishing us with so many excellent means of light beyond many other nations and generations that are past : but yet we ought to rejoice with trembling when we consider the abuses of light in this wanton age , and what a dismal event is like to happen unto many thousands among us . I fear the time is coming when many among us will wish they had never set foot upon English ground . God hath blessed this nation with many famous , burning and shining lights ; it was once said to the honour of this Nation , that the English Ministry was the worlds Clerus Anglicanus stupor m●…ndi . wonder : and when a man of another Nation began to Preach methodically and convincingly , they were once wont to say , we perceive this man hath been in England : the greater will our Pe●…cipimus ●…c hominem f●…isse in Anglia . account be for abusing such light and rebelling against it : the clearer our light is now , the thicker will the mists of darkness be hereafter ; if we thus wantonize under it , and rebel against it . The Devils have more light than we , and therefore the more torment : of them it is said , Jam. 2. 19. The Devils also believe and tremble : the horror of their Consciences is answerable to their illumination , they tremble , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , est 〈◊〉 a●…itatio . Eustach . signifies the rote of the Sea , or such a murmuring dreadful noise , as the tempestuous Seas use to make when they break themselves against the Rocks .

Inference 2.

If the abuse of light thus aggravates sin and misery , then times of great temptation are like to be times of deep guilt . Wo to an Inference 2. inlightned knowing generation when strong temptations befall them . How do many in such times imprison the known truth to keep themselves out of Prison ! offer violence to their own Consciences , to avoid violence from other hands ! * * Opifice●…●…iversorum 〈◊〉 invenire f●…le , neque inventum i●…●…gus promulgare tutum . Plato was convinced of the unity of God , but durst not own his own convictions : but said it was a truth neither easie to find nor safe to own . And even * * In ●…nimi religione non habeat , sed in actibus fi●…t . Seneca , the renowned moralist , was forced by temptation to dissemble his conviction , of whom * * Colebat quod reprebendebat , agebat quod arguebat , quod culpabat , adorabat . Augustin saith he worshipped what himself reprehended ; and did what himself reproved : and even a great Papist of later times was heard to say as he was going to Mass , eamus ad communem errorem , let us go to the common error . O how hard is it to keep Conscience pure and peaceable in days of temptation ! doubtless it is a mercy to many weak and timerous Christians to be removed by a seasonable death out of harms way , to be disbanded by a merciful providence before the heat of the battle . Christ and Antichrist seem at this day to be drawing into the field , a fiery tryal threatens the professors of this age : but when it comes to a close grapple indeed , we may justly tremble to think how many thousands will break their way through the convictions of their own Consciences to save their flesh . Believe it sirs , if Christ hold you to himself by no other tye than the slender thread of a single conviction , if he have not interest in your hearts and affections , as well as in your understandings and Consciences : if you be men of great light and strong unmortified lusts : if you profess Christ with your tongues , and worship the world with your hearts : a man may say of you without the gift of prophecie what the Prophet said of Hazael ; I know what ye will do in the day of temptation .

Inference 3.

If this be so , what a strong engagement lieth upon all enlightned Inference 3. persons to turn heartily to God ; and reduce their knowledge into practice and obedience . The more men know , the more violence they do to their own Consciences in rebelling against the light ; this is to sin with an high hand , Num. 15. 30. Believe it sirs , you cannot sin at so cheap a rate as others do : knowledge in a wicked man , like high mettle in a blind Horse , doth but the sooner precipitate him into ruine . You may know much more than others , but if ever you come to Heaven , it must be in the same way of faith and obedience , mortification and self-denial in which the weakest Christian comes thither : whatever knowledge you have , to be sure you have no wisdom , if you expect salvation upon any other or easier terms , than the most illiterate Christian finds it . It was a sad observation of the Father , surgunt indocti & rapiunt coelum : the unlearned rise and take Heaven . What a pity 't is that men of such excellent parts should be enslaved to their lusts ! that ever it should be said , sapientes sapienter descendunt in Gehennam : their learning doth but hang in their light , it doth but blind them in spiritual things , and prepareth them for the greater misery .

Inference 4.

Hence it also follows , that the work of conversion is a very difficult work : the soul is scarcely half won to Christ , when Satan Inference 4. is cast out of the understanding by illumination . The Devil hath deeply intrenched himself , and strongly fortisied every faculty of the soul against Christ . The understanding indeed is the first entrance into the soul , and out of that faculty he is oftentimes expulsed by light and conviction , which seems to make a great change upon a man . Now he becomes a professor ; now he takes up the duties of Religion , and passes up and down the world for a convert : but alas , alas , all the while Satan keeps the Fort-royal , the heart and will in his own possession : and this is a work of more difficulty . The weapons of that warfare must indeed be mighty through God , which do not only cast down imaginations , but bring every thought of the heart into captivity to the obedience of Christ , 2 Cor. 10. 4 , 5. While the heart stands out , though the understanding be taken in , the soul remains in Satans possession : 't is a greater work ( and we daily find it so ) to win one heart , than to convince twenty understandings .

Inference 5.

Hence also we may learn what strength and power there is in Inference 5. the lusts of mens hearts , which are able to bear down so strong convictions of the Conscience before them : that 's a great truth , though a very sad one , Eccles. 8. 11. The heart of the sons of men is fully set in them to do evil . O how common is it every day , and in every place to see men hazarding their souls to satisfie their lusts ! every man , saith the Prophet , turneth to his course as the Horse rusheth into the battel : The Horse is a very sierce and warlike creature , and when his courage is rouzed by the sound of Trumpets and shouts of Armies , he breaks headlong into the ranks of armed men , though death be before him . Such boisterous and headlong lusts are found in many enlightned persons : though their Consciences represent damnation before them , onward they will rush , though God be lost , and a precious soul undone for ever .

Inference 6.

To Conclude , As ever you will avoid the deepest guilt , and Inference 6. escape the heaviest condemnation , open your hearts to obey and practise whatsoever God hath opened your understandings and Consciences to receive of his revealed will : obey the light of the Gospel while you have opportunity to enjoy it : this was the great counsel given by Christ , John 12. 35 , 36. Yet a little while the light is with you , walk whilst you have the light , lest darkness come upon you . The manifestation of Christ in the Gospel is the light of the world : all the nations of the earth that want this light are benighted : and those upon whom this light is risen have but a short time under it ; yet a little while the light is with you , and whatever patience God may exercise towards poor ignorant souls , yet commonly he makes short work with the despisers of this light : the light of the Gospel is a shining Lamp , fed with Golden-oyl . God will not be at the expence of such light for them that do but trifle with it . The night is coming when no man can work : There are many sad signs upon us of a setting Sun : a night of darkness approaching : many burning and shining lights are extinguished , and many put under a Bushel : your work is great ; your time short ; this is the only space you have for repentance , Rev. 2. 21. If this opportunity of salvation be lost , it will never come again , Ezeck. 24. 13. How pathetical was that lamentation which Christ made over Jerusalem , Luke 19. 41 , 42. And when he was come near he beheld the City , and wept over it ; saying If thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace , but now they are hid from thine eyes . Christ is threatning these nations with the removal of his Gospel-presence : he hath found but cold entertainment among us . England hath been unkind to Christ : many thousands there are that rebel against the light ; that say unto God Depart from us , we desire not the knowledge of thy ways . Christ will not tarry where he is not welcome ; who would , that hath any whither else to go ? Obey the light therefore , lest God put it out in obscure darkness .

The Thirty fourth SERMON . Sermon 34. 2 COR. 4. 3 , 4. Text ▪ But if our Gospel be hid , it is hid to them that are The blinding policies of Satan opened as the cause of unbelief , and forerunner of destruction . lost ; in whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them .

THe aversations of men from Jesus Christ their only remedy , is as much to be admired , as lamented : one would think the news of deliverance should make the hearts of captives leap for joy : the tydings of a Saviour should transport the heart of a lost sinner . A man would think a little Rhetorick might suffice to perswade the naked soul of a sinner to put on the rich robes of Christs righteousness , which cost him nothing but acceptance : or the perishing starving sinner to accept the bread of God which cometh down from Heaven , and giveth life unto the world . This is the great design I have managed in this whole discourse ; the centre to which all these lines are drawn : many arguments have been used ; and many ways attempted to prevail with men to apply and put on Christ , and I am afraid all too little . I have but laboured in vain , and spent my strength for nought ; all these discourses are but the beating of the air , and few if any will be perswaded to come unto Christ , who is clearly opened , and freely offered in the Gospel to them . For alas , whilst I am reasoning , Satan is blinding their minds with false reasonings and contrary perswasions : the God of this world turns away the ears , and draws away the hearts of almost the whole world from Christ : the God of this world hath blinded the minds of them which believe not , lest the light of the glorious Gospel of Christ who is the image of God , should shine unto them . Satan is a great and jealous Prince ; and is well aware that so many of his subjects as shall be brought to see the misery of their condition , will never endure to abide any longer in subjection to him : 't is therefore his great policy to put out their eyes , that he may secure their souls ; to darken their understandings , that he may keep his interest firm and intire in their wills and affections : and this makes the effectual application of Christ so great a difficulty : that upon the contrary , it is just matter of admiration that any soul is perswaded and prevailed with to quit the service of Satan , and come to Christ . And therefore in the last place , to discover the great difficulty of conversion , and shew you where it is that all our endeavours stick and set , so that we can move the design no farther , with all our tugging and striving , reasoning and perswading ; as also to mourn over and bewail the misery of Christless and unregenerate souls , with whom we must part upon the saddest terms ; I have chosen this Scripture , which is of a most awakening nature ; if haply the Lord at last may perswade any soul to come over to Christ thereby .

These words come into the Apostles discourse , by way of prolepsis : he had been speaking in the former Chapter of the transcendent excellency of the Gospel above the Law : and among other respects he prefers it to the Law in point of clearness . The Law was an obscure and cloudy dispensation , there was a veil upon the face of Moses , and the hearts of the people , that they could not see to the end of that which is abolished : but under the Gospel we all with open face behold as in a glass the glory of the Lord. Against this discourse the Apostle foresaw and obviated this objection . If your Gospel be so clear , what is the reason that many who live under the ministration of it ( and they none of the meanest neither , for wisdom and understanding ) do yet see no glory nor excellency in it ? To this he returns in the words I have read ; if our Gospel be hid , it is hid to them that are lost , whose eyes the god of this world hath blinded , &c. q. d. 'T is true , multitudes there are who see no glory in Christ or the gospel , but the fault is not in either ; but in the minds of them that believe not . The Sun shines forth in its glory , but the blind see no glory in it : the fault is not in the Sun but in the eye . In the words themselves we have three parts to consider .

1. A dreadful Spiritual Judgement inflicted . 2. The wicked instrument by whom it is inflicted . 3. The politick manner in which he doth it .

First , We have here a very dreadful Spiritual Judgement inflicted upon the souls of men , viz. the hiding of the Gospel 1. from them : if our Gospel be hid . For these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are a concession , that so it is ; a very sad , but undeniable truth . Many there are that see no beauty in Christ , nor necessity of him ; though both are so plainly and evidently revealed in our Gospel : if our Gospel be hid : 't is called our Gospel ; not as if Paul and the other Preachers of it were the Authors and Inventers of it ; but our Gospel , because we are the Preachers and Dispensers of it . We are put in trust with the Gospel , and though we Preach it in the demonstration of the Spirit and of power , using all plainness of speech , to make men understand it : yet it is hid from many under our ministry : 't is hid from their understandings , they see no glory in it ; and hid from their hearts , they feel no power in it . Our Gospel notwithstanding all our endeavours is a hidden Gospel unto some : this is the sorest and most dreadful Judgement .

Secondly , We have here an account of that wicked Instrument 2. by whom this judgement is inflicted , viz. Satan : called here ( by a Mimesis ) the god of this world : not simply and properly , but because he challenges to himself the honour of a God : rules over a vast Empire , and hath multitudes of souls , even the far greater part of the world in subjection and blind obedience to his government .

Thirdly , Here also we have an account of the politick manner of his government , how he maintains his dominion 3. among men , and keeps the world in quiet subjection to him : namely , by blinding the minds of all them that believe not : putting out the eyes of all his subjects , darkning that noble faculty , the mind or understanding : the thinking , considering and reasoning power of the soul which the Philosophers truly call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the leading and directing faculty : for it is to the soul what eyes are to the body , and it is therefore called the eyes of the understanding , Eph. 1. 18. These eyes Satan blinds , ( i. e. ) he darkens the mind and understanding with ignorance and error ; so that when men come to see and consider spiritual things , they see indeed , but perceive not , Isa. 6. 9 , 10. They have some general confused notions , but no distinct , powerful and effectual apprehensions of those things : and this is the way indeed , none like it , to bar men effectually from Jesus Christ , and hinder the application of the benefits of redemption to their souls . 'T is true , the righteous God permits all this to be done by Satan upon the souls of men ; but wheresoever he finally prevails thus to blind them , it is as the Text speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in them that are lost , or appointed of God unto perdition . The elect of God are all blinded for a time , but Christ applieth unto them his Eye salve : effectually opens the eyes of their understandings , and recovers them thereby out of Satans power and dominion : but as for those who still continue thus blinded , the Symptoms and Characters of eternal death appear upon their souls ; they are a company of lost men .

DOCT.

That the understandings of all unbelievers are blinded by Satans policies , in order to their everlasting perdition .

Four things must be opened in the Doctrinal part of this point .

First , what the blinding of the understanding or hiding of the Gospel from the understanding is .

Secondly , I shall demonstrate that the understandings of many are thus blinded , and the Gospel hidden from them .

Thirdly , I shall shew what policies Satan uses to blind the minds of men .

Fourthly , That this blindness is the sorest judgement , and in order to mens everlasting perdition .

Fifthly , And then apply the whole .

First , we shall enquire what the blinding of the mind , or hiding 1. of the Gospel from it is . Two sorts of men are thus blinded in the world .

1. Those that want the means of illumination . 2. Those that have the means , but are denied the blessing and efficacy of them .

The former is the case of the Pagan world , who are in midnight darkness , for want of the Gospel . The later is the case of the Christian world . The greatest part of them that live within the sound of the Gospel , being blinded by the God of this world , Isa. 6. 9 , 10. And he said Go , and tell this people ; hear ye indeed , but understand not ; and see ye indeed , but perceive not : make the heart of this people fat , and make their ears heavy ; and shut their eyes , lest they see with their eyes , and hear with their ears , and understand with their heart , and convert and be healed . Thus when the Son of righteousness actually rose in the world it is said , John 1. 5. The light shined in darkness , but the darkness comprehended it not . So we may say of all that light which is in the understanding of all unbelievers what Job speaks of the grave , Job 10. 22. That the light there is as darkness . But more particularly to open the nature of this Spiritual blindness , I will show you ,

1. What it is not opposed unto . 2. What it is opposed unto .

First , Let us examine what Spiritual blindness or the hiding of the Gospel from the minds of men is not opposed unto , and we shall find ,

First , That it is not opposed unto natural wisdom , a man may be of an acute and clear understanding ; Eagle-eyed to discern the mysteries of nature , and yet the Gospel may be hidden from him . Who were more sagacious and quick-sighted in natural things , than the heathen Philosophers , renowned for wisdom in their generation : Yet unto them the Gospel was but foolishness , 1 Cor. 1. 20 , 21. S. Augustine confesseth that before his conversion , he was filled with offence and contempt of the simplicity of the Gospel . Dedignabar esse parvulus , saith he : I scorned to become a child again . And that great Bradwardine , the profound Doctor , who was learned usque ad stuporem , even to a wonder ; professed that when he first read Pauls Epistles , he despised them , because he found not in them Metaphysicum ingenium , those Metaphysical Notions which he expected . Upon this account it was that Christ brake forth into that Pathetical gratulation of his fathers love to the elect , Mat. 11. 25. At that time Jesus answered , and said , 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 .

Secondly , It is not opposed to all light and knowledge in Spiritual truths . A man may have a true understanding of the Scriptures , give an Orthodox exposition of them , and enlighten the minds of others by them : and yet the Gospel may be hidden from himself , Mat. 7. 22. Many will say unto me in that day , Lord , Lord , have we not prophesied in thy Name ? So Rom. 2. 19. Aid art confident that thou thy self art a guide of the blind , a light to them that sit in darkness , &c. A man may shew others the way to Christ and Salvation , whilst both are hid from himself .

Thirdly , It is not opposed to all kind of influences upon the affections , for it is possible the Gospel may touch the affections themselves , and cause some sweet Motions and Raptures in them ; and yet be an hidden Gospel to the soul , Heb. 6. 5 , 9.

Secondly , But if these three things may consist with spiritual blindness , unto what then is it opposed ? To which I answer , that Spiritual blindness stands only opposed unto that saving Manifestation of Jesus Christ in the Gospel , by the Spirit , whereby the soul is regenerated , and effectually changed by a real conversion unto God : Where-ever the Gospel thus comes in the demonstration of the Spirit , and of power ; producing such an effect as this in the soul ; it is no longer an hidden Gospel to that soul , though such persons do not see clearly all that glory which is revealed by the Gospel : though they know but in part , and see darkly as through a glass ; yet the eyes of their understandings are opened , and the things which belong to their peace are not hidden from them .

Secondly , But though this be the happiness of some men , 2. yet it is demonstrable , that the eyes of many are blinded by the God of this world , and the Gospel is an hidden Gospel from them : for ,

First , Many that live under the Gospel are so entirely swallowed up in the affairs of this world , that they allow themselves no time to ponder the great concernments of their souls in the world to come , and judge you , whatever the gifts and knowledge of these men are , whether the God of this world hath not blinded their eyes . If it were not so , it were impossible that ever they should thus wast the most precious opportunities of salvation , upon which their everlasting well-being depends , and spend time at the door of eternity about trifles which so little concern them . Yet this is the case of the greatest number that go under the Christian name . The earth hath opened her mouth , and swallowed up their time , thoughts , studies , and strength as it did the bodies of Corah , and his accomplices . The first , the freest , and upon the matter the whole of their time is devoted to the service of the world : for even at that very time when they present their bodies before the Lord in the duties of his worship , their hearts are wandering after vanities , and going after their covetousness , Ezek. 33. 31. Judge whether the God of this world hath blinded these men or no , who can see so much beauty in the world , but none in Christ , and put such an absolute necessity upon the vanities of this world , but none upon their own salvation . If this be not spiritual blindness , what is ?

Secondly , The great stilness and quietness of mens consciences under the most rouzing and awakening truths of the Gospel , plainly proves that the God of this world hath blinded their eyes . For did men see and apprehend the dangerous condition they are in , as the word represents it ; nothing in the world could quiet them but Christ . As soon as mens eyes come to be opened , the next enquiry they make is , What shall we do to be saved ? It is not possible that a man should hang over hell , see Christ and the hopes of salvation going , and the day of patience ending , and yet be quiet . O it cannot be , that conscience should let them be quiet in such a case , if it were not blinded and stupified ; but whilst the God of this world that strong man armed keepeth the house , all his goods are in peace , Luke 11. 21. If once your eyes were opened by conviction , a man may then say , Be quiet if you can ; sit still , and let the hopes and seasons of salvation pass quietly away if you can . Suppose one should come into the Congregation , and whisper but such a word as this in your ear , your child is fallen into the fire , and is dying , since you came from home ; would it be in the power of all the friends you have , to quiet you , and make you sit still after such an information ? much less , when a man apprehends his own soul in immediate danger of the everlasting burnings .

Thirdly , The strong confidences and presumptuous hopes men have of salvation , whilst they remain in the state of nature and unregeneracy , plainly shews their minds to be blinded by the policy of Satan . This presumption is one of those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , false reasonings by which Satan deludes the understanding , as the Apostle calls them , Jam. 1. 22. 'T is the cunning Sophistry of the Devil , farthered by self-love , Prov. 21. 2. Every way of a man is right in his own eyes , and partly by self-ignorance , Rev. 3. 17. Thou saidst I am rich and have need of nothing , and knowest not that thou art poor . You have no fears , no doubts , no case to propound that concerns your future state , and why so ? but because you have no sight , your consciences are quieted because your eyes are blinded .

Fourthly , The trifling of men with the duties of Religion plainly discovers the blinding power of Satan upon their minds and understandings , else they would never play and dally with the serious and solemn ordinances of God , at that rate they do ; if their eyes were once opened they would be in earnest in prayer , and apply themselves with the closest attention of mind in hearing the Gospel . There are two sorts of thoughts about any subject of meditation . Some think at a distance , and others think close to the subject . Never do the thoughts of men come so close to Christ , to heaven and to hell , as they do immediately upon their illumination . When Johns Ministry enlightned the peoples minds , it is said , Mat. 11. 12. From the days of John the Baptist until now , the kingdom of heaven suffereth violence , and the violent take it by force . Surely these men were more 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 for 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 is an unreasonable doctrine , and not worthy of credit , that God should choose some , and refuse others every way as good as those he hath chosen : or if there be any certainty in that doctrine , then men may throw the reins upon the neck of their lusts , and live at what rate they list . For if God have chosen them to salvation , their wickedness shall not hinder it ; and if he have appointed them unto wrath , their diligence and self-denial cannot prevent it .

Thus the Doctrine of free grace is by the like Sophistry of Satan turned into lasciviousness . If grace abound , men may sin the more freely ; and the shortness of our time upon earth which in its own nature awakens all men to diligence , is by the subtilty of Satan turned to a quite contrary purpose , L●…t us eat and drink , for to morrow we shall die .

Fifthly , Satan darkens the minds of men , and shuts them against the light ; by blowing them up with pride and self-conceitedness , perswading them that they know all these things already : and causing them to contemn the most weighty and precious truths of God , as trite and vulgar notions . The word cannot be received without meekness , and humility of mind , Jam. 1. 21. Psal. 25. 8 , 9. and pride is the nurse of ignorance , 1 Tim. 6. 4. 1 Cor. 8. 7. The Devil is aware of this , and therefore blows up the pride and conceitedness of mens hearts all that he can : and this temptation of his generally prevails whereever it meets with a knowing head , matched with a graceless and unsanctified heart . And thus we see by what wiles and policies Satan keeps out the light , and prevents the access of it to the minds of men .

But if he miss his design here , and truth gets into the mind , Then

Secondly , he labours to obstruct the efficacy and operation of the light , that though it do shine into the understanding , yet it shall be imprisoned there ; and send down no converting influences upon the will and affections : and this design he promotes and manages diverse ways .

First , By hastening to quench convictions betime , and nip them in the bud . Satan knows how dangerous a thing it is , and destructive to his interest , to suffer convictions to continue long ; and therefore it is said of him , Mat. 13. 19. When any one heareth the word of the Kingdom , and understandeth it not , then cometh the wicked one , and catcheth away that which was sown in his heart . Satan is compared in this Scripture to the fowls of the air , which pick up the seed before it take any root in the earth . The Devil is very jealous of this , and therefore labours all he can to destroy the word before it comes to operate upon the heart , which he doth sometimes by the cares of the world , and sometimes by vain companions who prove meer quench coals unto beginning convictions . One sinner destroyeth much good .

Secondly , No sooner doth the God of this world observe the light of truth begin to operate upon the heart , but he obstructeth that design by procrastinations and delays , which delude and baffle the convinced soul ; he perswades them if they will alter their course , it will be time enough hereafter , when such incumbrances , and troubles in the world are over ; is he prevail here , 't is a thousand to one but the work miscarries , James 1. 23 , 24. if the hearer of the word be not a doer ( i. e. ) a pre●…ent doer while the impressions of it are fresh upon the soul , he doth but deceive himself . For it is with the heart as it is with melted wax , if the seal be clapt to it presently , it will receive a fair impression ; but if it be let alone but for a little while , you can make none at all ; it was therefore Davids great care and wisdom to set about the work of Religion under the first impetus or vigorous motion of his heart and affections , Psal. 119. 60. I made haste , and delayed not to keep thy commandments . Multitudes of souls have perished by these delays . 'T is a temptation incident to all that are under beginning convictions , especially young persons , whom the Devil perswades that it were no better than madness in them to abridge and deny themselves so much delight and pleasure , and steep their youthful thoughts in such a melancholy subject as Religion is .

Thirdly , If all this will not do , but convictions still continue and get ground in the conscience , then he endeavours to scare , and fright them out of their convictions , by representing to them the inward terrours , troubles and despairs into which they are about to plunge themselves , and that henceforth they must never expect a pleasant day or comfortable hour . Thus doth the God of this world blind the minds of them that believe not , both by hindering the access of light to the mind , and the influence of it upon the heart .

Thirdly , There is yet one policy of Satan to keep souls in 3. darkness , and that is by the mis-application of truth ; perswading them that whatsoever they read or hear of the misery and danger of Christless and unregenerate persons , doth not in the least touch or concern them , but the more notorious and prophane part of the world ; and by this policy he blinds the minds of all civil and moral persons . Thus the Pharisees trusted in themselves that they were righteous , and despised others . And so the Laodiceans thought themselves rich , and increased with See my Touchs●…one of sincerity , upon Rev. 3. 17 , 18. goods ; that is , in a very safe and good condition . Now there are diverse things notably improved by Satans policy , in order to these misapplications of truth : as

First , The freedom of their lives from the most gross pollutions of the world . Mat. 19. 20. All these things have I kept from my youth up : A civil , sober course of life is a most effectual blind before the eyes of many a mans conscience .

Secondly , It is the policy of Satan to prevent conviction , by conviction . I mean effectual convictions , by convictions that have been ineffectual , and are now vanished away . Thus the troubles that some persons have been under , must pass for their conversion , though the temper of their heart be the same it was : their ineffectual troubles are made use of by the Devil to blind them in the true knowledge and apprehension of their condition . For these men and women can speak of the troubles they have had for sin , and the many tears they have shed for it ; whereby thorough conviction is effectually prevented .

Thirdly , Gifts and knowledge are improved by the policy of Satan against the true knowlege of Jesus Christ , and our own estate by nature . As conviction is improved by Satans policy against conviction , so is knowledge , against knowledge . This was the case of them in Rom. 2. 17 , 18. Thou art called a Jew , and restest in the law , and makest thy boast of God , and knowest his will , and approvest the things that are excellent ; being instructed out of the law , and art confident that thou thy self art a guide to the blind , &c. And this is the temptation and delusion of knowing persons , who are so far from being blind in their own account , that they account themselves the guides of the blind : yet who blinder than such men ?

Fourthly , External reformation is improved by the policy of Satan against true Spiritual reformation , and passes current up and down the world . For conversion , though it serves only to strengthen Satans interest in the soul , Mat. 12. 44. and for want of a real change of heart doth but increase their sin and misery , 2 Pet. 2. 20. This is the generation that is pure in their own eyes , and yet are not washed from their filthiness . The cleanness of their hands blinds them in discovering the foulness of their hearts .

Fifthly , The policy of Satan improves diligence in some duties , against the convictions of other duties . The external duties of Religion , as hearing , praying , fasting , against the great duties of repenting and believing . This was their case , Isa 58. 2 , 3. Yet they seek me daily , and delight to know my ways , as a nation that did righteousness ; and forsook not the Ordinances of their God . They ask of me the Ordinances of Justice , they take delight in approching to God . Wherefore have we fasted say they , and thou seest not , wherefore have we afflicted our souls , and thou takest no knowledge ? Thus duty is improved against duty , the externals against the internals of Religion , and multitudes are blinded this way .

Sixthly , The policy of Satan improves zeal against zeal ; and thereby blinds a great part of the world : he allows men to be zealous against a false religion , if thereby he may prevent them from being zealous in the true Religion . He diverts their zeal against their own sins , by spending it against other mens . Thus Paul was once blinded by his own zeal for the law , Act. 22. 3. And many men at this day satisfie themselves in their own zeal against the corruptions of Gods worship , and the superstitions of others ; who never felt the power of true Religion upon their own hearts : a dangerous blind of Satan .

Seventhly , The policy of Satan improves the esteem and respect men have from the people of God , against their great duty and interest to become such themselves , Rev. 3. 1. Thou hast a name that thou livest , but thou art dead . It is enough to many men that they obtain acceptation among the Saints , though they be none of that number ; the good opinion of others begets and confirms their good opinion of themselves .

Eighthly , The policy of Satan improves soundness of Judgment , against soundness of heart . An Orthodox head , against an Orthodox heart and life ; Dogmatical faith , against justifying saith . This was the case of them before mentioned , Rom. 2. 18 , 19. Men satisfie themselves that they have a sound understanding , though mean while they have a very rotten heart . 'T is enough for them that their heads are regular , though their hearts and lives be very irre●…gular .

Ninthly , The policy of Satan improves the blessings of God , against the blessings of God , blinding us by the blessings of providence , so as not to discern the want of spiritual blessings , perswading men that the smiles of providence in their prosperity , succe●…s , and thriving designs in the world , are good evidences of the love of God to their souls , not at all discerning how the prosperity of fools deceives them , and that riches are often given to the hurt of the owners thereof .

Tenthly , The policy of Satan improves comforts against comfort , false and ungrounded comforts under the word , against the real grounds of comfort , lying in the souls interest in Christ . Thus many men finding a great deal of comfort in the promises , are so blinded thereby , as never to look after Union with Christ the only solid ground of all true comfort , Heb. 6. 5 , 9.

And thus you see , how the God of this world blindeth the minds of them that believe not , and how the Gospel is hid to them that are lost .

The Thirty fifth SERMON . Sermon 35. 2 COR. 4. 3 , 4. Text. But if our Gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them .

THe words have been opened , and this point observed .

DOCT.

That the understandings of all unbelievers are blinded by Satans Doct. policies , in order to their everlasting perdition .

We have shewn already what the blinding of the mind , or hiding of the Gospel from it is , it hath also been demonstrated that the Gospel is hid , and the minds of many blinded under it ; you have also seen what policies Satan uses to blind the minds of men , even in the clearest light of the Gospel . It remains now that I open to you the dreadful nature of this judgement of God upon the souls of men , and then make application of the whole .

There are many Judgements of God inflicted upon the souls and bodies of men in this world , but none of them are so dreadful as those Spiritual Judgements are , which God inflicts immediately upon the soul ; and among Spiritual Judgements few or none are of more dreadful nature and consequence , than this of spiritual blindness ; which will appear by considering ,

First , The Subject of this Judgement which is the soul , and the principal power of the soul , which is the mind and understanding faculty : the soul is the most precious and invaluable part of man , and the mind is the superiour and most noble power of the soul : it is to the soul what the eye is to the body , the directive faculty . The bodily eye is a curious , tender , and most precious part of the body . When we would express the value of a thing , we say , we prize it as our eyes . The loss of the eyes is a sore loss , we lose a great part of the comfort of this world by it . Yet such an affliction ( speaking comparatively ) is but a trifle to this . If our bodily eyes be blinded we cannot see the sun , but if our spiritual eye be blinded we cannot see God , we wander in the paths of sin , 1 John 2. 11. we are led blindfold to hell by Satan , as the Syrians were into Samaria , 2 Kings 6. 19 , 20. and then our eyes like theirs will be opened to see our misery , when it is too late , The light of the body is the eye ( saith Christ ) If therefore thine eye be single , thy whole body shall be full of light ; but if thine eye be evil , thy whole body shall be full of darkness . If therefore the light that is in thee be darkness , how great is that darkness ! Mat. 6. 22 , 23. By the eye he means the practical judgment , the understanding faculty , which is the seat of principles , the common treasury of rules for practice , according unto which a mans life is formed , and his way directed . If therefore this power of the soul be darkened , how great must that darkness be ! for now the blind lead the blind , and both fall into the ditch . The blind judgement misguides the blind affections ; and both fall into hell . O what a sad thing is it that the Devil should lead that , that leads thee ? That he should sit at the helm , and steer thy course to damnation ? The blinding of this noble faculty precipitates the soul into the most dangerous courses , persecution by this means seems to be true zeal for God . John 16. 2. They that persecute you shall think that they do God service . Paul once thought verily with himself , that he ought to do many things contrary to the name of Jesus of Nazareth , Acts 26. 9. ( i. e. ) He thought he had pleased God , when he was imprisoning and persecuting his people ; as many do at this day : it will make a man to sin conscientiously , which is a very dangerous way of sinning , and difficult to be reclaimed .

Secondly , it is a dreadful Judgement if we consider the Object about which the understanding is blinded , which is Jesus Christ , and Union with him ; Regeneration and the nature and necessity thereof . For this blindness is not universal , but respective and particular . A man may have abundance of light and knowledge in things natural , and moral : but spiritual things are hi●…den from his eyes . Yea , a man may know spiritual things in a natural way , which increaseth his blindness ; but he cannot discern them spiritually : this is a sore judgement , and greatly to be bewailed . Thou hast hid these things ( said Christ ) from the wise and prudent , and hast revealed them unto babes , Mat. 11. 25. Learned and knowing men are ignorant of those things which very babes in Christ understand . They are prudent in the management of earthly affairs ▪ but to save their own souls they have no knowledge . They are able with Berengarius to dispute De omni scibili , of every thing investigable by the light of nature : yea , to open the scripture solidly , and defend the doctrines , and truths of Christ against his adversaries successfully ; and yet blinded in the greatmystery of regeneration . Blindness in part ( saith the Apostle ) is happened unto Israel : and that indeed was the principal part of knowledg , viz. the knowledge of Jesus Christ and him crucified , we see farther than they . The literal knowledge of Christ shines clearly in our understandings . We are only blinded about those things which should give us saving interest in him , about the effectual application of Christ to our own souls .

Thirdly , The dreadful nature of this spiritual blindness farther appears from the consideration of the season in which it befalls men , which is the very time of Gods patience , and the only opportunity they have for salvation : after these opportunities are over , their eyes will be opened to see their misery , but alas , too late , too late . Upon this account Christ shed those tears over Jerusalem , Luke 19. 42. O that thou hadst known , at least in this thy day , the things that belong to thy peace ; but now they are hid from thine eyes . Now the season of grace is past and gone : opportunities are the golden spots of time , and there is much time in a short opportunity , as there are many pieces of silver in one piece of gold . Time signifies nothing when opportunities are gone , to be blinded in the very season of salvation is the Judgement of all Judgements , the greatest misery incident to man ; to have our eyes opened , when the seasons of salvation are past , is but an aggravation of misery : There is a twofold opening of mens eyes to see their danger .

Viz. 1. Graciously to prevent danger . 2. Judicially to aggravate misery .

They whose eyes are not opened graciously in this world to see their disease and remedy in Christ , shall have their eyes opened judicially in the world to come , to see their disease without any remedy . If God open them now , it is by way of prevention ; if they be not opened until then , it will produce desperation .

Fourthly , The horrible nature of this Judgement farther appears , from the exceeding difficulty of curing it , especially in men of excellent natural indowments and accomplishments , Joh. 9. 40 , 41. And some of the Pharisees which were with him , heard these words , and said unto him , Are we blind also ? Jesus said unto them , If ye were blind , ye should have no sin : but now ye say we see , therefore your sin remaineth , q. d. The pride and conceitedness of your hearts adds obstinacy and incurableness to your blindness , these are the blind people that have eyes , Isa. 43. 8. in seeing they see not . The conviction of such men is next to an impossibility .

Fifthly , The design and end of this blindness under the Gospel is most dreadful , so saith my Text , the God of this world hath blinded the minds of them which believe not , lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them . Answerable whereunto are those words , Isa. 6. 10. Make the heart of this people fat , and make their ears heavy , and Ira est Dei non intelligere delicta , ne sequatur poenitentia , Cyp. Ep. 3. Percussi sunt animi caecitane ut nec intelligant delicta , nec plangant : indignantis Dei major haec est ira , Cypr. de lapsis . shut their eyes : lest they see with their eyes , and hear with their ears , and understand with their heart ; and convert , and be healed . So that it is plain , this blinding is a praeludium to damnation , as the covering of Hamans face was to his destruction . When the Lord hath no purpose of grace and mercy to a mans soul , then to bring about the damnation of that man by a righteous permission ; many occasions of blindness befal him , which Satan improves effectually unto his eternal ruine , among which fatal occasions , blind guides , and scandalous professors are none of the least , they shall be fitted with Ministers suitable to their humours , who shall speak smooth things : if a man walk in the Spirit , and falshood ( i. e. by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — the spirit of falshood ) do lie saying , I will prophesie to thee of wine and strong drink . he shall even be the prophet of this people : and the slips and falls of professors shall do the Devil not a little service in this his fatal design . Mat. 18. 7. Wo to the world because of offences : This shall blind them , and harden them to purpose . Thus you see what a dreadful Judgement this is , a stroak of God upon the soul which cuts off all the present comforts of Christ and Religion from it , takes away the bridle of restraint from sin , and makes way for the final ruine of the soul. A far greater Judgement it is , than the greatest calamity or affliction , which can befal us in this world . If our names suffer by the greatest reproaches , our bodies by the most painful diseases , our estates by the greatest losses ; if God strike every comfort we have in this world dead by affliction : all this is nothing compared with this blinding Judgement of God upon the soul. For they may come from the tender love of God to us , Heb. 12. 6. But this is the effect of his wrath , they may cleanse sin , Isa. 27. 9. but this increases it ; they often prove occasions of conversion , Job 36. 8 , 9. but this is the great obstruction to it . In a word , they only wound the flesh , and that with a curable wound ; but this stabs the soul , and that with a mortal wound .

1st . Use of Information . Use 1.

Inference 1.

If this be the case of the unbelieving world to be so blinded by the God of the world ; how little should we value the censures and Inference 1. slanders of the blind world ? Certainly they should move no other affection but pity in our souls : If their eyes were opened , their mouths would be shut , they would never traduce Religion and the sincere professors of it as they do , if Satan had not blinded their minds : they speak evil of the things they know not , their reproaches which they let fly so freely , are but so many arrows shot by the blind mans bow , which only stick in our clothes and can do us no hurt , except we thrust them onward by our own discontent to the wounding of our spirits . I could almost be proud upon it ( said Luther ) that I have got an ill name Superbus fio quod video nomen pessimum mihi crescere . Luther . Gratias ago Deo meo , quod dig n●…s sum quem mundus oderit . Hieronymus . among the worst men . Beware Christians that you give them no occasion to blaspheme the name of your God , and then never trouble your selves however they use your names . If they tread it in the dirt now , God ( as one speaks ) will take it up , wash off all that dirt , and deliver it you again clear and shining . Should such men speak well of us , we might justly suspect our selves of some iniquity which administers to them the occasion of it .

Inference 2.

How absurd and dangerous must it be for Christians to follow Inference 2. the examples of the blind world ? Let the blind follow the blind , but let not those whom God hath enlightned do so . Christians , never let those lead you , who are led blindfolded by the Devil themselves . The holiness and heavenliness of Christians was wont to set the world a wondering that they would not run with them into the same excess of riot , 1 Pet. 4. 4. But sure since God hath opened your eyes , and shewed you the dangerous courses they walk in , it would be the greatest wonder of all , if you should be the companions of such men , and tread in the steps of their examples . Christian , as humble and lowly thoughts as thou hast of thy self , yet I would have thee understand thy self to be too good to be the associate of such men . Discamus sanctam superbiam , & sciamus nos esse illis meliores . If they will walk with you in the way of duty and holiness , let them come and welcome : receive them with both arms , and be glad of their company ; but beware you walk not in their paths , lest they be a snare unto you . Did they see the end of their way , they would never walk in it themselves , why then will you walk with them , who do see it ?

Inference 3.

If this be so , let Christians be exact , and circumspect in their walking , lest they lay a stumbling block in the way of the blind . Inference 3. 'T is a great sin to do so in a proper sense , Lev. 19. 14. Thou shalt not put a stumbling block before the blind . And a far greater to do it in a Metaphorical sense , Rom. 14. 13. 'T is the express will of God , that no man put a stumbling block or an occasion to fall in his brothers way . 'T is an argument of little regard to the honour of Christ , or the souls of men so to do . O professours , look to your steps . The Devil desires to make use of you for such purposes . The sins of thousands of others who make no profession of godliness , will never so fit his purpose for the blinding of those mens eyes , as the least slip or failing of yours will do . 'T is the living bird that makes the best stale to draw others into the net : the grossest wickedness of prophane sinners passeth away in silence , but all the neighbourhood shall ring with your miscarriages . A righteous man falling down before the wicked is as a troubled fountain and a corrupt spring , Prov. 25. 26. The scandalous falls of good men are like a bag of poison cast by Satan into the Spring from whence the whole town is supplied with water . You little know what mischies you do , and how many blind sinners may fall into hell by your occasion .

Inference 4.

How dangerous a thing is zeal in a wicked man ? 'T is a sharp sword in a blind mans hand , or like high mettle in a blind Inference 4. horse : how much hath the Church of God suffered upon this account , and doth suffer at this day ? The world hath ever been full of such blind and blustering zeal , which like a hurry-cane overturns all that stands in its way : yea , ( as we noted before ) it makes a man a kind of conscientious persecutor . I confess it is better for the persecutor himself to do it ignorantly , because ignorance leaves him in a capacity for mercy , and sets him a degree lower than the malicious enlightned persecutor , 1 Tim. 1. 13. Else it were the dreadful case described in Heb. 10. But yet as it is , John 16. 2. these are the fierce ▪ and dreadful enemies of the Church of God . Such a man was Paul , a devout persecutour , and such persecution God afterward suffered to befal himself . Acts 13. 50. But the Jews stirred up the devont and honourable women , and the chief men of the City ; and raised persecution against Paul and Barnabas , and expelled them out of their coasts . An erroneous conscience binds as well as an informed conscience , and where ever God gives such men opportunity to vent the spleen and rage of their hearts upon his people , they will be sure to do it to purpose . With other men Gamaliels counsel may have some influence , and they may be afraid lest they be found fighters against God ; but blind zeal spurrs on , and saith as Jehu did , Come , see my zeal for the Lord of hosts . O blind sinners , be sure of your Mark before you discharge your arrows . If you shoot at a wicked man ( as you suppose him ) and God finds one of his dear children wounded , or destroyed ; what account will you give of that fact to God , when you shall come before his Judgement seat ?

2d . Use of Exhortation .

This point is very improveable by way of Exhortation , Use. 2.

Both 1. Unto those , who are blinded by the God of this world . 2. To those that are enlightned in the knowledge of Christ , by the true God .

First , To those who are still blinded by the God of this world , to whom the Lord hath not given unto this day , eyes to see their misery in themselves , or their remedy in Christ , so as to make an effectual Application of him to their own souls . To all such my counsel is , 1. To get a sense of your own blindness . 2. To seek out for a cure , whilst yet it may be had .

First , Labour to get a deep sense of the misery of such a condition ; for till you be awakened by conviction , you can never be healed . O that you did but know the true difference betwixt common and saving light , the want of this keeps you in darkness : you think because you know the same things that the most sanctified man doth , that therefore there is no difference betwixt his knowledge and yours ; and are therefore ready to say to them as Job to his friends , Lo , mine eye hath seen all this , mine ear hath heard , and understood it : What ye know , the same do I know also ; I am not inferiour unto you , Job 13. 1 , 2. But O that you would be convinced that your knowledge vastly differs from the knowledge of believers . Though you know the same things that they do , it is a knowledge of another kind and nature . You know spiritual things in another way , meerly by the light of reason assisted and improved by the common light of the Gospel : they know the same things by spiritual illumination , and in an experimental way . 1 John 2. 20. Ye have an unction from the holy one , and ye know all things . Their knowledge is practical , yours is idle . They are working out their salvation by that light which God hath given them , Psal. 111. 10. Their knowledge of God and Christ produces the fruits of faith , obedience , mortification , and heavenly mindedness in them : It hath no such fruits in you : whatever light there be in your understandings , it makes no alteration at all upon your hearts . Their light brings them to heaven , John 17. 3. Yours shall be blown out by death , 1 Cor. 13. 8. and your selves left in the mists of eternal darkness : except your eyes be opened seasonably by the anointing of the holy Ghost . Conviction is a great part of your cure .

Secondly , Labour to get a remedy for this dangerous disease of your minds : Awake to righteousness and sin not , for some have not the knowledge of God : I speak this to your shame , 1 Cor. 15. 34. These things speak incouragement to you : though it be a sore Judgement that lies upon you , and very difficult to be removed : yet remember Jesus Christ is put into Commission by God the Father to open the blind eyes , Isa. 42. 6 , 7. and this excellent Physician bespeaks you for his patients , Rev. 3. 18. Anoint thine eyes ( saith he ) with eye-salve that thou mayest see . Yea , the most enlightned Christians were once as dark and blind in spiritual things as you are , and Christ hath cured them , Eph. 5. 8. Once were you darkness , now are ye light in the Lord . Attend therefore upon the Ordinances of the Gospel diligently ; that 's Gods enlightning instrument , by which he couches those Cataracts which blind the eyes of mens understandings , Acts 26. 18. And if ever you will have your eyes opened , allow your selves time to ponder , and consider what you hear . The duty of Meditation is a very enlightning duty : Above all cry to the Lord Jesus Christ as that poor man did , Lord that mine eyes may be opened , that I may receive my sight . Say , Lord , this is my disease and danger , that in seeing I see not : others see natural things in a spiritual way , whilst I see spiritual things only in a natural way : their light is operative upon their hearts , mine is but an idle impractical notion of Religion , which brings forth ●…no fruit of holiness . Their knowledge sets their hands a work in duties of obedience : mine only sets my tongue a work in discourses of those things which my heart never felt . Lord , open mine eyes and make me to see out of this obscurity : All the light that is in me is but darkness . O Lord enlighten my darkness , enlighten mine eyes , lest I sleep the sleep of death .

Secondly , Let it be a word of counsel and exhortation to such as once were blind , but do now see .

First , I beseech you bless God for the least degree of spiritual illumination . Truly light is sweet , and 't is a pleasant thing for the eyes to behold the sun , Eccles. 11. 7. But Oh how sweet is spiritual light ! and what a pleasant thing to behold the Son of Righteousness ! Blessed are your eyes for they see . God hath brought you out of darkness into marvellous light . And marvellous indeed it must needs be , when you consider how many wise and prudent men are under the power of spiritual darkness , whilst such babes as you , are enlightened . Mat. 11. 25. It greatly affected the heart of Christ , O let it affect yours also .

Secondly , Labour to get a clearer sight of spiritual things every day . For all spiritual light is encreasing light , which shineth more and more unto the perfect day , Prov. 4. 18. O if a little spiritual light be so comfortable , what would more be ? The wisdom of God is a manifold wisdom , Eph. 3. 16. The best of us see but little of it . Labour therefore to know spiritual things more extensively , and more experimentally , Phil. 3. 8 , 9. be still encreasing in the knowledge of God .

Thirdly , Walk as men whose eyes are opened . Once ye were darkness , now are ye light in the Lord ; walk as children of the light , Eph. 5. 8. Else your light will but aggravate your sin . Remember how it displeased God that Solomons heart was turned from the Lord God of Israel which had appeared to him twice , 1 Kings 11. 9. Remember how angry God was with the Heathens for abusing the dim common light of nature , Rom. 1. 21. how much more evil is it in you to abuse the most precious light that shineth in this world ? and what mischievous effects the abuse of your light will have upon this blind world . It was a smart rebuke given once by an Atheist to a good man , who being asked by him how he could satisfie his conscience to live as he did ? nay rather said the Atheist , I wonder how you can satisfie your self to live as you do ; for did I believe as you do , that there is such a Christ , and such a glory as you believe there is ; I would pray and live at another rate than you do .

The Conclusion .

And now Reader , after all my discourses of the method of Christ in purchasing the great Salvation for us , and the way of the Spirit in applying it , and making it effectual to Gods Elect ; thou hast two wonders before thine eyes , either of which may astonish thy soul in the consideration of them . Viz. 1. The admirable Grace of God in preparing this great salvation . 2. The desperate wickedness of man in rejecting

First , Behold the riches of the goodness and mercy of God 1. in preparing such a remedy as this for lost man . This is that which is justly called the great mystery of Godliness , 1 Tim. 3. 16. That mystery which the Prophets enquired diligently after , yea , which the Angels desire to look into , 1 Pet. 1. 10 , 12. In this glorious mystery of Redemption tha●… 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 manifold wisdom of God , or that wisdom which hath such curious and admirable variety in it , is illustriously displayed , Eph. 4. 10. Yea , the contrivement of our Redemption this way , is the most glorious display of Divine Love that ever was made , or can be made in this world to the children of men : for so the Apostle will be understood when he saith , Rom. 3. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — God hath set forth or presented his love to man in the most taking manner , in a way that commends it beyond all compare , to the acceptation of men . This is a faithful saying and worthy of all acceptation , that Jesus Christ came into the world to save sinners , 1 Tim. 1. 15. It might be justly expected , that when this glorious mystery should come to be published by the Gospel in the ears of sinners , all eyes should be withdrawn from all other objects , and fixed with admiration upon Christ , all hearts should be ravished with these glad tidings ; and every man pressing to Christ with greatest zeal and diligence . But behold , instead thereof ,

Secondly , The desperate wickedness of the world in rejecting the only remedy prepared for them . This was long since foretold by the Prophet Isaiah 53. 3. He is despised and rejected of men , a man of sorrows and acquainted with grief ; and we hid as it were our faces from him ; he was despised , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desitio virorum . Nil habit infoelix paupertas durius in se , quam quod ridiculos homines facit . Juver . and we esteemed him not : His poor and mean appearance , which should endear him beyond all considerations to the souls of men ( since it was for their sakes that he emptied himself of all his glory , ) yet this lays him under contempt , he is looked on as the very offcast of men ; when his own love to man had emptied him of all his riches , the wickedness of men loaded him with contempt , and as it was prophesied of him , so it was , and at this day is sadly verified all the world over . For

First , The Pagan world hath no knowledge of him , they are lost in darkness . God hath suffered them to walk in their own ways , Acts 14. 16.

Secondly , The Mahumetans which overspread so great a part of the world reject him , and instead os the blessed Gospel which they hiss out with abhorrence , embrace the blasphemous and ridiculous Alcoran , which they confidently affirm to have come down from God immediately in that laylatto Hanzili ( as they call it ) the night of demission , calling all Christians Cafirouna ( i. e. ) infidels .

Thirdly , The Jews reject him with abhorrence , and spit at his very name , and being blindfolded by the Devil , they call Jesus Anathema , 1 Cor. 12. 3. And in a blind zeal for Moses , blaspheme him as an Impostor . He came to his own , and his own received him not , John 1. 11.

Fourthly , The far greater part of the Christianized world reject him : those that are called after his name , will not 〈◊〉 nomen 〈◊〉 , & non 〈◊〉 vi●… 〈◊〉 , qu●… 〈◊〉 est quam praevaricati●… divini nominis ? Cyp. de Zelo. submit to his Government . The Nobles of the world think themselves dishonoured by submitting their necks to his yoke . The Sensualists of the world will not deny their lusts , or forsake their pleasures , for all the treasures of righteousness , life , and peace which his blood hath purchased . The worldlings of the earth prefer the dirt and dung of the world before him : and few there be among them that profess Christianity , who love the Lord Jesus in sincerity . The only reason why they are called Christians , is because by the advantagious cast of providence , they were born and educated in a nation where Christianity is professed , and established by the laws of the Countrey : and if the wind should turn , and the publick Authority think fit to establish another Religion ; they can shift their sayls , and steer a contrary Course .

But now Reader let me tell thee , that if ever God send forth those two grim Sergeants , his Law and thine own conscience , to arrest thee for thy sins , if thou find thy self dragging away by them towards that prison from whence none return , that are once clapt up therein , and that in this unspeakable distress Jesus Christ manifest himself to thy soul , and open thy heart to receive him , and become thy surety with God , pay all thy debts , and cancel all thy obligations , Thou wilt love him at another rate than others do : his blood will run deeper in thine eyes than it doth in the shallow apprehensions of the world : he will be altogether lovely , and thou wilt account all things but dung and dross in comparison of the excellency of Jesus Christ thy Lord . To work thy heart to this frame these things are written , which the Lord prosper upon thy soul by the blessing of his good Spirit upon them .

Blessed be God for Jesus Christ .

FINIS .