To the Worshipful John Upton of Lupton, Esq. and the most accomplished and virtuous Lady, his dear Consort, the Author wishes Grace, Mercy, and Peace.
Honoured and worthy Friends.
It was a comfortable expression, which Ambrose used in his funeral orations at the death of Theodosius; "what though he were gone, yet he was not wholly gone; for he had left Honorius, with others of his children, behind him, in whom Theodosius still lived." Your renowned and worthy ancestors are gone, yet (blessed be God) they are not wholly gone; whilst the prudence, piety, and publicness of their spirits, still live and flourish in you, the top branch of a renowned and religious Family. It is a great truth, which Philo Jude us recommends to the observation of all posterity, "That it is not a natural descent from the most honourable and illustrious progenitors, nor the greatest affluence of riches and pleasures that makes a man either honourable or happy; but the habitation of God in his soul, as in his temple, tho' (saith he) those that never tasted religion, nor have seen its glory, will not credit this assertion." "The soul which is filled with God, (saith Plotinus) and brings forth the beautiful fruits of righteousness, this is the truly noble soul:" Our new birth makes us more honourable than our natural birth, let our birth-right dignities be what they will. The children of nobles are, by nature, the children of wrath, even as others: Omnis Sanguis concolor, all blood is of one colour: it is all tainted in Adam, and mingled together in his posterity. "There is no king, saith Seneca, which rose not from a servant; there is no servant which rose not from a king: these things have been blended, and jumbled to and fro in a long issue of changes, ever directed by an all wise Providence.
But though the privileges of natural birth signify nothing as to eternal salvation, yet in civil and political respects and considerations, those that by birth, education, or estate, possess an higher station in the world, differ from the vulgar, as stars of greater magnitude and lustre: their interest and influence are great in these things, and the welfare of kingdoms greatly depends upon them.
It is therefore a great design of the enemy of mankind, to corrupt persons of eminent rank and quality both in religion and morality; and by their influence and example, to infect and poison the whole body politic; and his success herein deserves to be greatly lamented and bewailed. Persons of eminency are more especially obliged to shun base and sordid actions. Hierom professed he saw nothing desirable in nobility, except this, that such persons are bound by a certain kind of necessity, not to degenerate from the probity, or stain the glory of their ancestors. But alas! how many in our times have not only exposed Christianity to contempt, but obscured the glory of their own families, and the kingdom in which they had their birth and breeding; so that if you will take right marks of your way to heaven you will have little direction from those of your own rank. As mariners take their direction at sea, by looking up to the heavens, so must you. In this general corruption it is very hard to escape infection; many (as Salvian complained) are compelled to be evil, lest they should be accounted vile, and incur the offence of God, to avoid the slights and censures of men. Although there is no more reason why they should be offended at the rational and religious pleasures you and other pious gentlemen take in the ways of godliness, than there is, that you should envy the sinful pleasures they take in the ways of wickedness. It was an excellent apology that Tertullian made for the Christians of his time, against the Gentiles "Wherein (saith he) do we offend you, if we believe there are other pleasures? if we will not partake with you in your delights, it is only for our own injury: we reject your pleasures, and you are not delighted with ours."
But by how much the infection spreads and prevails among those of your order, by so much the more we have reason to value you, and all those that remain sound and untainted, both in religion and morality, as persons worthy of singular respect and honour: and blessed be God there is yet a number of such left.
Sir, It was a special happiness, which Chrysostom earnestly recommended to persons of quality, that they would so order their conversations, that their parents might rather glory in them, than they in their parents; "Otherwise (saith he) it is better to rise to honour from a contemptible parent, than to be contemptible from an honourable parent; but blessed be God, you and your worthy ancestors reflect honour upon each other.
Had God suffered you to degenerate,
as many do, it would have
been but a poor consolation to have
said, My progenitors were men of
honour, the love and delight of their
country. This, as one
excellently expresseth it, would be the
same thing, as if one that
is blind himself, should boast what a
sharp and piercing sight his
father had or one that is lame himself,
should glory in those feats
of activity his grandfather performed;
but God (to whose bounty
therefore you are doubly obliged) has
made you the inheritor of
their virtues, as well as of their
lands, and therein fulfilled many
thousand prayers, which have been
poured out to God upon your
account. But I must forbear, lest I
provoke others to envy, and draw
upon myself the suspicion of flattery.
What has been already said
may serve far a sufficient reason of
this dedication. I know the
agreeableness of such discourses to the
pious dispositions of your
souls, is of itself sufficient to make
it welcome to you. It is a
treatise of Christ, yea, of the Method
of Grace, in the application
of Christ; than which no subject can be
more necessary to study, or
sweet to experience. All goodness is
attractive, how powerfully
attractive then must Jesus Christ be,
who is the ocean of all
goodness, from whom all streams of
goodness are derived, and into
whom they all empty themselves? If
Pindarus could say of the lovely
Theoxenus, that whosoever saw that
august and comely face of his,
and was not surprised with amazement,
and inflamed with love, must
have an heart of adamant or brass; what
then shall we resemble that
man's heart unto, that has no ferverous
affections kindled in it by
the incomparable beauty of Christ! a
beauty, which excels in lustre
and brightness, that visible light
which so dazzles our eyes, as
that light does darkness itself; as
Plato speaks of the divine light
Christ is "huperkallontos kalos",
inexpressible beauty, and all
other beauties are but "eikon, kai
skia", an image, nay, a shadow of
his beauty. How was holy Ignatius
ravished with desires after
Christ, when he cried out, O how I long
to be thrown into the jaws
of those lions, which I hear roaring
for me! and if they will not
dispatch me the sooner, "kai
orostiasomai" I will enforce them to it
by violence, that I may enjoy the sight
of my blessed Jesus. O my
heart, (saith another, how is it thou
art not drawn up by the very
root, by thy desires after Christ? The
necessity, and the trial of
our union with, and interest in, this
lovely LORD JESUS, the main
subject of this discourse. Without the
personal application of
Christ by faith, our hopes of heaven
are but deluding dreams,
I will not be tiresome, but conclude all in a few requests to you and to God for you both. That which I request of you is,
(1.) That you will search and try your own hearts by these truths, especially now, when so great trials are like to be made of every man's root and foundation in religion. Account that your first work, which Belarmine calls "the first error of Protestants", to make sure your interest in Christ; every thing is as its foundation is: a true diamond will endure the smartest stroke of the hammer, but a false one will fly.
(2.) That you be humble under all that dignity and honour, which God has put upon you; be ye clothed with humility. It was the glory of the primitive Christians, that they did not speak but live great things: humility will be the lustre of your other excellencies: estates and honours are but appendants and fine trappings, which add not any real worth, yet how are some vain minds puffed up with these things! But ye have not so learned Christ.
(3.) That you steadily persevere in those good ways of God, in which you have walked, and beware of heart, or life-apostasy. You expect happiness whilst God is in heaven, and God expects holiness from you whilst you are on earth. It was an excellent truth which Tossanus recommended to his posterity in his last will and testament, from his own experience: "I beseech you, (smith he) my dear children and kindred, that you never be ashamed of the truths of the gospel, either by reason of scandals in the church, or persecutions upon it: truth may labour for a time, but cannot be conquered, and I have often found God to be wonderfully present with them that walk before him in truth, though for a time they may be oppressed with troubles and calumnies."
(4.) Lastly, that you keep a strict
and constant watch over
your own hearts, lest they be ensnared
by the tempting, charming,
and dangerous snares attending a full
and easy condition in the
world. There are temptations suited to
all conditions. Those that
are poor and low in estate and
reputation, are tempted to cozen,
cheat, lie, and flatter, and all to get
up to the mount of riches
and honours; but those that were born
upon that mount, though they
be more free from those temptations,
yet lie exposed to others no
less dangerous, and therefore we find,
"Not many mighty, not many
noble are called,"
I will conclude all with this hearty wish for you, that as God has set you in a capacity of much service for him in your generation, so your hearts may be enlarged for God accordingly, and that you may be very instrumental for his glory on earth, and may go safe, but late to heaven. That the blessings of heaven may be multiplied upon you both, and your hopeful springing branches: and that you may live to see your children's children, and peace upon Israel. In a word, that God will follow these truths in your hands with the blessing of his Spirit; and that the manifold infirmities of him that ministers them, may be no prejudice or bar to their success with you, or any into whose hands they shall come; which is the hearty desire of
Your Most Faithful Friend,
and Servant in Christ,
JOHN FLAVEL.
Every creature, by the instinct of
nature, or by the light of
reason, strives to avoid danger, and
get out of harm's way. The
cattle in the fields presaging a storm
at hand, fly to the hedges
and thickets for shelter. The fowls of
heaven, by the same natural
instinct, perceiving the approach of
winter, take their timely
flight to a warmer climate. This
naturalists have observed of them,
and their observation is confirmed by
scripture testimony. Of the
cattle it is said,
But man being a prudent and
prospecting creature has the
advantage of all other creatures in his
foreseeing faculty: "For God
has taught him more than the beasts of
the earth, and made him wiser
than the fowls of heaven,"
We of this nation have long enjoyed
the light of the glorious
gospel among us; it has shone in much
clearness upon this sinful
island, for more than a whole century
of happy years: but the
longest day has an end, and we have
cause to fear our bright sun is
going down upon us; for the shadows in
England are grown greater
than the substance, which is one sign
of approaching night,
God, who provides natural shelter
and refuge for all creatures,
has not left his people unprovided
with, and destitute of defence
and security, in the most tempestuous
times of national judgements.
It is said,
My friends, let me speak as freely,
as I am sure I speak
seasonably. A sound of judgement is in
our ears; "The Lord's voice
crieth unto the city, and the man of
wisdom shall see thy name: hear
ye the rod, and who has appointed it,"
Many eyes are now opened to see the common danger, but some foresaw it long ago; when they saw the general decay of godliness every where, the notorious profanity and atheism that overspread the nations; the spirit of enmity and bitterness against the power of godliness wherever it appeared: and though there seemed to be a present calm, and general quietness, yet those that were wise in heart could not but discern the distress of nations, with great perplexity, in these seeds of judgement and calamity: but as the ephah fills more and more, so the determined wrath grows more and more visible to every eye; and it is a fond thing to dream of tranquillity in the midst of so much iniquity. Indeed, if these nations were once swept with the besom of reformation, we might hope God would not sweep them with the besom of destruction; but what peace can be expected, whilst the highest provocations are continued?
It is therefore the great and present concernment of all to provide themselves of a refuge before the storm overtakes them; for, as Augustin well observes, None facile inveniuntur praefidia in adversitate, quae non fuerint in pace quaesita. O take up your lodgings in the attributes and promises of God before the night overtake you; view them often by faith, and clear up your interest in them, that you may be able to go to them in the dark, when the ministers and ordinances of Christ have taken their leave of you, and bid you good night.
Whilst many are hastening on the wrath of God by profaneness, and many by smiting their fellow servants; and multitudes resolve, if trouble come, to fish in the troubled waters for safety and preferment, not doubting, (whensoever the overflowing flood comes) but they shall stand dry. O that you would be mourning for their sins, and providing better for your own safety.
Reader, it is thy one thing
necessary to get a cleared interest
in Jesus Christ; which being once
obtained, thou mayest face the
storm with boldness, and say, come
troubles and distresses, losses
and trials, prisons and death, I am
provided for you; do your worst,
you can do me no harm: let the winds
roar, the lightnings flash, the
rains and hail fall never so furiously,
I have a good roof over my
head, a comfortable lodging provided
for me; "My place of defence is
the munition of rocks, where bread
shall be given me, and my waters
shall be sure,"
The design of the ensuing treatise is to assist thee in this great work; and though it was promised to the world many years past, yet providence has reserved it for the fittest season, and brought it to thy hand in a time of need.
It contains the method of grace in the application of the great redemption to the souls of men, as the former part contains the method of grace in the interpretation thereof by Jesus Christ. The acceptation God has given the former part, signified by the desires of many, for the publication of this, has at last prevailed with me (notwithstanding the secret consciousness of my inequality to so great an undertaking) to adventure this second part also upon the ingenuity and candour of the reader.
And I consent the more willingly to the publication of this, because the design I first aimed at, could not be entire and complete without it; but especially, the quality of the subject matter, which (through the blessing and concurrence of the Spirit) may be useful both to rouse the drowsy consciences of this sleepy generation, and to assist the upright in clearing the work of the Spirit upon their own souls. These considerations have prevailed with me against all discouragements.
And now, reader, it is impossible for me to speak particularly and distinctly to the case of thy soul, which I am ignorant of, except the Lord shall direct my discourse to it in some of the following suppositions.
If thou be one that hast sincerely applied, and received Jesus Christ by faith, this discourse (through the blessing of the Spirit) may be useful to thee, to clear and confirm thy evidences, to melt thy heart in the sense of thy mercies, and to engage and quicken thee in the way of thy duties. Here thou wilt see what great things the Lord has done for thy soul, and how these dignities, as thou art his son or daughter, by the double title of regeneration and adoption, do oblige thee to yield up thyself to God entirely, and to say from thy heart, Lord, whatever I am, I am for thee, whatever I can do, I will do for thee; and whatever I can suffer, I will suffer for thee; and all that I am, or have, all that I can do or suffer, is nothing to what thou hast done for my soul.
If thou be a stranger to regeneration and faith; a person that makes a powerless profession of Christ; that has a name to live, but are dead; here it is possible thou mayest meet with something that will convince thee how dangerous a thing it is to be an old creature in the new creature's dress and habit; and what is it that blinds thy judgement, and is likeliest to prove thy ruin; a seasonable and full conviction whereof will be the greatest mercy that can befall thee in this world, if thereby at last God may help thee to put on Christ, as well as the name of Christ.
If thou be in darkness about the state of thy own soul, and willing to have it faithfully and impartially tried by the rule of the word, which will not warp to any man's humour or interest, here thou wilt find some weak assistance offered thee, to clear and disentangle thy doubting thoughts, which, through thy prayer, and the supply of the Spirit of Jesus Christ, may lead thee to a comfortable settlement and inward peace.
If thou be a proud, conceited, presumptuous soul, who has too little knowledge, and too much pride and self-love, to admit any doubts or scruples of thy state towards God, there are many things in this treatise proper for thy conviction and better information; for woe to thee, if thou shouldst not fear, till thou begin to feel thy misery, if thy troubles do not come on till all thy hopes are one off.
I know all these things are performed by me with much infirmity; and that the whole management is quite below the dignity of the subject. But when I consider that the success of sermons and books in the world has but little relation to the elegancy of language, and accuracy at method, and that many may be useful, who cannot be excellent, I am willing, in all humility and sincerity to commit it to the direction of Providence, and the blessing of the Spirit.
One thing I shall earnestly request of all the people of God, into whose hands this shall fall, that now at last they will be persuaded to end all their unbrotherly quarrels and strifes among themselves, which have wasted so much precious time, and decayed the vital spirits of religion, hindered the conversion of multitudes, and increased and confirmed the atheism of the times, and now at last opened a breach, at which the common enemy is ready to enter and end the quarrel to our cost. O put on, as the elect of God, bowels of mercy, and a spirit of charity and forbearance, if not for your own sakes, yet for the church's sake: Si non vis tibi parcere, parce Carthagini.
I remember it is noted in our English history as a very remarkable thing, that when the Severn overflowed part of Somersetshire, it was observed that dogs and hares, cats and rats, to avoid the common destruction, would swim to the next rising ground, and abide quietly together in that common danger, without the least discovery of their natural antipathy.
The story applies itself, and O that Christians would everywhere depose their animosities, that the hearts of the fathers might be turned to the children, and the children to the fathers, lest God come and smite the earth with a curse.
O that you would dwell more in your closets, and be more frequently and fervently upon your knees. O that you would search your hearts more narrowly, and sift them more thoroughly than ever, before the day pass as the chaff; and the Lord's fierce anger come upon you: look into your Bibles, then into your hearts, and then to heavens for a true discovery of your conditions; and if this poor mite may contribute any thing to that end, it will be a great reward of the unworthy labours of
Thy Servant in Christ,
John Flavel
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,
But how excellent soever Christ is in himself, what treasures of righteousness soever lie 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 healed 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 beginning of the world was it ever known, that a poor deceived, condemned, polluted, miserable sinner, was actually delivered out of that woeful state, until of God, Christ was made unto him, wisdom and righteousness, sanctification and redemption.
For look 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. Adam's sin hurts none but those that are in him: and Christ's blood profits none but those that are in him: How great a weight therefore does 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 condemned 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 privileges of believers, and an account of the method whereby they come to be invested with them.
First, Their privileges are enumerated, namely, wisdom, righteousness, sanctification, and redemption, mercies of inestimable value in themselves, and such as respect a fourfold misery lying upon sinful man, viz. ignorance, guilt, pollution, and the whole train 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 deep in misery, but grossly ignorant, both that he is so, and how to recover himself from it: Sin has 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 wisdom, not only by improvement of those treasures of wisdom 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 wisdom 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 does 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, complete 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 completely happy: For though a man should never be damned for sin, yet what is it less than hell upon earth, to be under the dominion and pollution of every base lust? It is misery enough to be daily defiled by sin, though a man should never be damned for it.
To complete therefore the happiness
of the redeemed; Christ is
not only made of God unto them wisdom
and righteousness, the one
curing our ignorance, the other our
guilt; but he is made
sanctification also, to relieve us
against the dominion and
pollutions of our corruptions: "He
comes both by water and by blood,
not by blood only, but by water also,"
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
consequences of sin, which (not
withstanding all the fore-mentioned
privileges and mercies) still
lie upon the souls and bodies of
illuminated, justified, and
sanctified persons. For even with 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 embittering of all the
comforts of life to them? And how many
diseases, deformities, and
pains oppress their bodies, which daily
boulder away by them, till
they fall into the grave by death, even
as the bodies of other men
do, who never received such privileges
from Christ as they do? For
if "Christ be in us (as the
apostle speaks,
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 completes the happiness of the saints, that it leaves nothing to desire.
These four, wisdom, righteousness, sanctification and redemption, take in 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 privileges: 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: it is Christ himself who 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 privileges, 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 it is here.
Secondly, that Christ with his
benefits must be personally and
particularly applied to us, before we
can receive any actual, saving
privilege by him; he must be [made unto
us] i.e. particularly ap
lied to us: as a sum of money becomes,
or is made the ransom 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
died, the ransom 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,
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 has done in contriving, and appointing, and all that the Son has 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, raiment, physic, 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, and clothing to the naked soul. In a word, God prepared and furnished him on purpose to answer all our wants, which fully suits the apostle's sense, when he saith, "Who of God is made unto us wisdom and righteousness, sanctification and redemption." The sum of all is,
Doct. That the lord Jesus Christ, with all his precious
benefits, becomes ours, by God's 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 latter is the act of the Holy Spirit, personally and actually applying it to us in the world of conversion: The former has the respect and relation of an example, model, or pattern to this; and this is produced and wrought by the virtue of that. What was done upon the person of Christ, was not only virtually done upon us, considered in him as a common public representative person, in which sense, we are said to die with him, and live with him, to be crucified with him, and buried 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 died for sin, so the Spirit applying his death to us in the work of mortification, causes us to die to sin, by the virtue of his death: And as he was quickened 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.
Prop. 1. The application of Christ to us, is not only comprehensive of our justification, but of all these works of the Spirit which are known 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,
Regeneration expresses those supernatural, divine, new qualities, infused by the Spirit into the soul, which are the principles of all holy actions.
Vocation expresses the terms from which, and to which, the soul moves, when the Spirit works savingly upon it, under the gospel call.
Sanctification notes an holy dedication of heart and life to God: our becoming the temples of the living, God, separate from all profane sinful practices, to the Lord's only use and service.
Conversions denotes the great change itself, 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 Christ's death,
and the virtue 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,
Prop. 2. The application of Christ to the souls of men is that great project 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 end, and
the great business of all its officers,
Prop. 3. Such is the importance and great concernment of the personal application of Christ to us by the Spirit, that whatsoever the Father has done in the contrivance, or the Son has done in the accomplishment of our redemption, is all unavailable and ineffectual to our salvation without this.
It is confessedly true, that God's
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 Christ's
humiliation and sufferings are a most
complete and sufficient
meritorious cause of our salvation, to
which nothing can be addled
to make it more apt, and able to
procure our salvation, than it
already is: yet neither the one nor the
other can actually save any
soul, without the Spirit's 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
has wrought. Thus it is here, the
Father has elected, and the Son
has redeemed; but until the Spirit (who
is the last cause) has
wrought his part also, we cannot be
saved. For he comes in the
Father's and n the Son's name and
authority, to put the last hand to
the work of our salvation, by bringing
all the fruits of election
and redemption home to our souls in
this work at effectual vocation.
Hence the apostle,
Prop. 4. The application of Christ, with his saving benefits, is exactly of the same extent and latitude with the Father's election, and the Son's intention in dying, and cannot possibly be extended to one soul farther.
"Whom he did predestinate,
them he also called,"
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 jar in their council, so
there can be none in the
execution of it: those whom the Father,
before all time, did chose;
they, and they only, are the persons,
whom the Son, when the fulness
of time for the execution of that
decree was come, died for,
Christ has indeed a fulness of
saving power, but the
dispensation thereof is limited by the
Father's will; therefore he
tells us,
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.
The Son can do nothing of himself,
but what he sees the Father
do,
Prop. 5. The application of Christ to souls, by the regenerating work of the Spirit, is that which makes the first internal difference and distinction among men.
It is very true, that in respect of
God's 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 prayed 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 the
children of wrath, even as others,"
The work of the Spirit does not
only evidence and manifest that
difference which God's election has
made between man and man, as the
apostle speaks,
Prop. 6. The application of Christ, by the work of regeneration, is that which yield unto men all the sensible sweetness and refreshing comforts that they have in Christ, and in all that he has 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 taste 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 tastes
them, till this work of the Spirit has
first passed 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,"
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, any, thy, &c.
who loved [me] and gave himself
for me,
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 is all one not to appear, and not to be. If I am registered 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 man's 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 Spirit's sanctifying operations upon us, it is beyond controversy, that the consolations of Christ cannot be tasted, until the application of Christ be first made.
Prop. 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 unite the soul to Christ, and save it from the danger of perishing; yet it is a work gradually advancing in the believer's soul, whilst it abides on this side heaven and glory.
It is true, indeed, that Christ is perfectly and completely applied 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, sense, and effects, it has various degrees." But the application of Christ to us, for wisdom and sanctification, is not perfected in one single act, but rises by many, and slow degrees to its just perfection.
And thought we are truly said to be
come to Christ when we
first believe,
Prop. 8. Lastly, Although the several privileges and benefits before mentioned are all true and really bestowed with Christ upon believers, yet they are not communicated to them in one and the same day and manner; but differently and divers, as their respective natures do require.
These four illustrious benefits are conveyed from Christ to us in three different ways and methods; his righteousness is made ours by imputation: his wisdom and sanctification by renovation: his redemption by our glorification.
I know the communication of
Christ's righteousness to us by
imputations is not only denied, but
scoffed at by Papists; who own
no righteousness, but what is (at
least) confounded 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
imputes Christ's
righteousness to the believer, and
accepts what Christ has 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
that it is made ours according in 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
intrinsical righteousness of
Christ in 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: nor is it
imputed to us, as though Christ
designed to make us the causes of
salvation to others, but the
subjects of salvation, ourselves,"
it is inhesively in him,
communicatively it becomes ours, by
imputation, the sin of the first
Adam becomes ours, and the same way the
righteousness of the second
Adam becomes ours,
But in conveying, and communicating his wisdom 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 unto 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
has its residence; it cannot
be, that our sanctification should be
so perfect and complete, as
our justification is, which inheres
only in Christ. See
For redemption, that is to say,
absolute and plenary
deliverance from all the sad remains,
effects, and consequences 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 of sin, so
glorification removes, together with
its existence and being, all
those miseries which it let in (as at a
flood-gate) upon our whole
man,
And thus of God, Christ is made unto us wisdom and righteousness, sanctification 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 unregenerate state.
He is one that naturally and inherently has neither wisdom, nor righteousness, sanctification nor redemption; all 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, 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,
And it has 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 does he renounce himself, and deny
the least part of the praise
and glory as belonging to him,
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.
Infer. 2. Hence we are informed, that none can claim benefit by imputed righteousness, but those only that live in the power of inherent holiness; to whomsoever Christ was made righteousness, to him he also was made sanctification.
The gospel has not the least favour
for licentiousness. It is
every way as careful to press men to
their duties as to instruct
them in their privileges,
It is true, our sanctification
cannot justify us before God;
but what then, can it not evidence our
justification before men? Is
there no necessity, or use for
holiness, because it has 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
the world, nothing? Does the
work of Christ render the work of the
Spirit needless? God forbid:
"He came not by blood only, but by
water also,"
And when (in the same text) the ungodly are said to be 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 brutish, is the sin of infidelity, by which the sinner rejects Christ, and with him all those mercies, 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 wisdom, he is condemned by the terrible sentence of the law to eternal wrath, and yet rejects Christ, who renders to him complete and perfect righteousness: he is wholly polluted and plunged into original and actual pollution 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 has 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.
O! what monsters, what beasts has
sin turned its subjects into!
"You will not come to me that ye
may have life,"
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, a remedy, 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 Gomorrah is less shall this sin.
Mercy itself 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 offered to them upon the knee of gospel entreaty), is just, inevitable, and will be more intolerable the to any in the world beside them. It is just, for the sinner has 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 symptom of wrath, and sad character of death, appears upon that mans' soul, to which no effectual application 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 persuasions have been urged by the greatest arguments, the command of God, the love of Christ, the inconceivable happiness or misery which unavoidably follow the accepting or rejecting of those offers, and yet nothing will affect them: 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 are, 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 do; 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 anyone 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 a physician and surety, and
whatever 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 Christ's
sheep,
Infer. 5 If Christ, with all his benefits, be made ours, by God's special application, 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
Zaccheus,
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 Christ's 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
Zaccheus came down joyfully,
Infer. 6. If Christ be made all this to every soul, unto whom he is effectually applied, what cause then have those souls, that are under the 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 important 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 are come 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 begins 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; O 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 between hopes and fears: Now they are much alone, and deep in thoughtfulness, they weep and make supplication for a 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 between 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 has not so much need of bread, water, or air, as thy soul has of Christ, and that wisdom and righteousness, sanctification and redemption, that are in him.
Secondly, Plead the Father's
gracious design in furnishing and
sending him into the world, and his own
design in accepting the
Father's call. Lord Jesus, was thou not
"anointed to preach good
tidings to the meek, to bind up the
broken-hearted, and to proclaim
liberty to the captives, and the
opening of the prison to them that
are bound?"
Thirdly, Plead the unlimited and
general invitation made to
such souls as you are, to come to
Christ freely. Lord, thou hast
made open proclamations; "Ho,
every one that thirsteth, come ye to
the waters,
Fourthly, Plea 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 ot do,) I shall be there dishonouring thee to all eternity, and the debt I owe thee never paid. But, if thou apply thy Christ to me for righteousness, satisfaction for all that I have done will be laid down in one full, complete 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 thy mercy, shall both rejoice together, and be glorified and pleased in the same act, what hinders but that Christ be applied to my soul, since, in so doing, God can be no loser by it?
Fifthly, and lastly, Plead thy compliance with the terms of the gospel: tell him, Lord, my will complies 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 myself to thy pleasure; do with me what seems good in thine eyes, only give me an interest in Jesus Christ; as to all other concerns I lie at thy feet, in full resignation of all to thy pleasure. Never did any perish in that posture and frame; and I hope I shall not be made the first instance and example.
Inf. 7. Lastly, If Christ, with all his benefits, be made ours, by a 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 inconveniences 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 sceptres 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 lies 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 has 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 conferred upon thee? O bless God in the lowest ebb of outward comforts, for such privileges as these.
And yet you will not come up to
your duty in all this, except
you be joyful in the Lord, and rejoice
evermore after the receipt of
such mercies as these,
Thanks be to God for Jesus Christ.
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 Spirit's application of Christ consists, of which I spake (as to its general nature) in the former sermon.
In this verse (omitting the context) 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 affections, as one dear
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,
Secondly, I in them. There is the mystical union betwixt Christ and the saints, q. d. Thou and I are one essentially, they and I are one mystically: and thou and I are one by communication at 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 at nature four elegant and lively metaphors, to help the nature of this mystical union with Christ into our understandings; namely, that of pieces of timber united by glue, 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 at them jointly, can give us a full and complete account of this mystery.
Not that of two pieces united by
glue,
Nor that of the graft and stock,
mentioned
Nor yet that conjugal union, by marriage-covenant, betwixt 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 vital
spirit, and so making one physical
body, mentioned
Two things are necessary to be opened in the doctrinal part of this point. 1. The reality. 2. The quality of this union.
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, 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,
Secondly, The reality of the
believer's union with Christ, is
evident from the imputation of Christ's
righteousness to him for his
justification. That a believer is
justified before God by a
righteousness without himself; is
undeniable from
When they demand, How can we be justified by the righteousness of another? Can I be rich with another man's money, or preferred by another man's honours? Our answer is, yes, if that other be my surety or husband. Indeed Peter can not be justified by the righteousness of Paul; but both may be justified by the righteousness of Christ imputed to them; they being members, jointly knit to one common Head. Principal and surety are one in obligations and constructions of law. Head and members are one body, branch and stock are one tree; and it is no strange things to see a graff live by the sap of another stock, when once it is ingrafted 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
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 virtue of Christ's
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,
Now it is 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 show you what it is, according to the weak apprehensions we have of so sublime a mystery; and this I shall do in a general and particular account of it.
First, More generally, it is an intimate conjunction of believers to Christ, by the imparting of his Spirit to them, whereby they are enabled to believe and live in him.
All divine and spiritual life is
originally in the Father, and
comes not to us, but by and through the
Son,
The Spirit must therefore first
take hold of us, before we can
live in Christ; and when he does so,
then we are enabled to exert
that vital act of faith, whereby we
receive Christ; all this lies
plain in that one scripture,
So that the Spirit's work in
uniting or ingrafting a soul in
Christ, is like the cutting off the
graff from its native stock
(which he does by his illuminations and
convictions) and closing it
with the living, when it is thus
prepared, and so enabling it (by
the infusion of faith) to such and draw
the vital sap, and thus it
becomes one with him. 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,
More particularly, we shall consider the properties of this 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 of it. And we say,
First, The saints union with Christ is not a mere mental union only in conceit or 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, Johns 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 fantastical, but scientifical.
Secondly, The saints union with Christ is not a physical union, such as is between the members of a natural body and 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 unions with the divine nature, so as our beings are thereby swallowed up and 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. "Theopoiein", and "Chrisopoiein". but do 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 an union indeed there is betwixt Christ and believers, but that is consequential to and wholly dependant upon this.
Fifthly, and lastly, It is not a mere moral union by love and affection; thus we say, one soul is in two bodies, a friend is another self; the lover is in the person beloved; such an 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 is a mystical union; that only knits our affections, but this our persons to Christ.
Secondly, Positively. And, First,
Though this union neither
makes us one person nor essence with
Christ, yet it knits our
persons most intimately and nearly to
the person of Christ. The
church is Christ's body,
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 an union by adhesion, but incorporation. Husband and wife are not so dear, 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
the alone power of God. So it is said,
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 is 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,
Thirdly, The mystical union is an immediate union; immediate I say, not as excluding means and instruments, for several means and many instruments are employed for the effecting of it; but immediate, as excluding degrees of nearness among the members of Christ's 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 Christ's body to
him: every member, the smallest as well
as the greatest, has an
immediate coalition with Christ,
Among the factions 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,
Fourthly, The saints mystical union
with Christ is a
fundamental union; it is fundamental by
way of sustentation; all our
fruits of obedience depend upon it,
Fifthly, The mystical union is a most efficacious union, for through this union the divine power flows into our outs, 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 union of the soul to
Christ, which is to be
conceived efficiently as the Spirit's
act, there can be no union
formally considered; and, without
these, no communications of life
from Christ to us,
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
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,
Seventhly, It is an honourable
union, yea, the highest honour
that can be done unto men; the greatest
honour that was ever done to
our common nature, was by its
assumption into union with the second
person hypostatically, and the highest
honour that was ever done to
our single persons, was their union
with Christ hypostatically. 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,
Eighthly, It is a most comfortable
union: yea, the ground 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 good soul make out of
that! If I am Christ's, then let him
take care for me, and, indeed,
in so doing, he does but take care for
his own. He is my head, and
to him it belongs to consult the safety
and welfare of his own
members,
Ninthly, It is a fruitful union;
the immediate end of it is
fruit,
Tenth1y, and lastly, It is an
enriching union; for, by our
union with his person, we are
immediately interested in all his
riches,
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 has God put upon believers.
Well might Constantine prefer 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 has put upon the angels of glory.
Great is the dignity of the angelical nature: the angels 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 preferred to them, they have a mystical union with Christ, as their head of influence, by whom they are quickened with spiritual life, which the angels have not.
It is true, there is an
"anakefalaiosis", or gathering together
of all in heaven and earth under Christ
as a common head,
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 and believers, then the
grace of believers can never
totally fail; Immortality is the
privilege of grace, because
sanctified persons are inseparably
united to Christ the Fountain of
life: "Your life is hid with
Christ in God,"
True it is, the spiritual life of
believers is encountered by
many strong and fierce oppositions: It
is also brought to a low ebb
in some, but we are always to remember,
that there are some things
which pertain to the essence of that
life, in which the very being
of it lies, 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 itself 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
it is threatened,
Inf. 3. Is the union so intimate betwixt Christ and believers? How great 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, he
is as the fountain-head of all the
riches in glory,
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 thoroughly 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 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, 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 hence forth suffer Christ to hunger, if they have bread to relieve him, or Christ to be thirsty, if they have wherewith 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 rhetoric might persuade a Christian to part with any thing he has for Christ, who parted with the glory of heaven, yea, and his own blood for his sake.
Inf. 4. Do Christ and believers make but one mystical person? How unnatural 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 complained, the one that he was wounded by an arrow winged with his own feathers; the other, that it was cleaved asunder by a wedge hewn out of its own limbs.
Now the evil and disingenuity of such sins are 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
remained in the state of sin
and death,
Secondly, They wound their Head of
government. Christ is a
guiding, as well as a quickening Head,
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 wisdom, 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,"
It is 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 has taken for you? Do you thus requite the Lord for all his benefits? What recompense 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 are related 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.
Inf. 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 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 is hard to rest upon, and rejoice in a promise, when necessities pinch, and we see not from whence relief should arise; but O! 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,
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,"
Thirdly, He not only knows and
feels my wants, but has enough
in his hand, and much more than enough
to supply them all; for all
things are delivered to him by the
Father,
Fourthly, He bestows all earthly
good things, even to
superfluity and redundance upon his
very enemies, "They have more
than heart can wish,"
Fifthly, Hitherto he has 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 hand! 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,
Inf. 6. If the saints be so nearly united to Christ, as the members to the head: 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 persecutes thou me?"
O it were better thine 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
doom's day book; and you shall be
brought to an account for them in
the great day,
Inf. 7. If there be such an union betwixt Christ and the saints, as has been described, upon what comfortable terms then may believers part with their bodies at death?
Christ your Head is risen,
therefore you cannot be lost: nay,
he is not only risen from the dead
himself, but is also "become the
first-fruits of them that slept,"
Inf. 8. If there be such an union betwixt Christ and believers, how does it concern every man to try and examine his state, whether he is really united with Christ or not, by the natural and proper effects which always 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,
Secondly, They that are so neatly 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,
Fourthly, All that are united to
Christ do bear fruit to God,
Inf. 9. Lastly, How much are believers engaged to walk as the members 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 has cast it for us in this world? O do not repine, God has dealt bountifully with you; upon others he has 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 is true, God
has magnified you greatly by
this union, but yet do not swell. "You
bear not the root, but the
root you,"
Thirdly, How zealous should you be to honour Christ, who has put so much honour up 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 lie at his feet, in the most particular heart breaking confessions of sin, yet let this please you, that therein you have given him glory.
Fourthly, How exact and circumspect
should you be in all your
ways, remembering whose you are, and
whom you represent! Shall it be
said, that a member of Christ was
convicted of unrighteousness and
unholy actions! God forbid. "If we
say, we have fellowship with him,
and walk in darkness, we lie",
Fifthly, How studious should you be
of peace among yourselves,
who are so nearly united to such a
Head, and thereby are made
fellow-members of the same body! The
Heathen world was never
acquainted with such an argument as the
apostle urges for unity, in
Sixthly, and lastly, How joyful and comfortable should you be, to whom Christ, with all his treasures and benefits, is effectually applied in this blessed union of your souls with him! This brings him into your possession: O how great! how glorious a person do these little weak arms of your faith embrace!
Thanks be to God for Jesus Christ
The effectual application of Christ
principally consists in our
union with him; but, ordinarily, there
can be no union without a
gospel-tender, and an 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
they preach, except they be
sent?"
If God be upon a design of espousing 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 ourselves, 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, Christ's ambassadors commissioned.
Secondly, Their commission opened.
First, Christ's ambassadors
commissioned "Now then, we are
ambassadors for Christ." The Lord
Jesus thought it not sufficient to
print the law of grace and the 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 has
also set up and established a
standing office in the church, to
expound that law, inculcate the
precepts, and urge the promises
thereof; to woo and espouse souls to
Christ, "I have espoused you to
one Husband, that I may present you
as a chaste virgin to Christ,"
Secondly, Their commission opened: Wherein use find,
1. Their sock 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 aversion 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 Christ's stead,
as his vicegerents. He is no more in
this world to treat personally
with sinners, as he once did in the
days of his 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, it he were corporally present,
Thirdly, The manner of their acting
in that capacity
prescribed; and that is, by humble,
sweet, and condescending
entreaties and beseechings. This best
suits the 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 the smoking flax,"
From hence the note is,
Doct. That the preaching of the gospel by Christ's ambassadors,
is the mean appointed for the reconciling and bringing home of
sinners to Christ.
This is clear from
Here we shall take into consideration these three things.
First, What is implied in Christ's treating with simmers by his ambassadors or ministers.
Secondly, What is the great concernment they are to treat with sinners about.
Thirdly, What, and when is the efficacy of preaching, to bring sinners to Christ.
First, We will open what is implied and imported in Christ's treaty with sinners, by his ambassadors or ministers.
And here we find these six things implied.
1. 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
Mediator's dispensatory-kingdom,
2. 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 is more than he would do for the angels that fell, Jude, ver. 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 awarded 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 woo and beseech stubborn enemies to be at peace, and accept their pardon, oh, how unparalleled was this condescension.
3. It implies the great dignity and
honour of the gospel
ministry. We are ambassadors of Christ.
Ambassadors represent and
personate the prince that sends them;
and the honours or contempts
done to them, reflect upon, and are
reckoned to the person of their
master,
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 dregs of
time, wherein a vile contempt
is poured, not only upon the persons,
but the very office of the
ministry; and I could heartily with
that scripture,
4. Christ's treating with sinners
by his ministers, who are his
ambassadors, implies the strict
obligation they are under to be
faithful in their ministerial
employment. Christ counts upon their
faithfulness whom he puts into the
ministry,
Yea, necessity is not only laid
upon them to preach, but to
keep close to their commission in
preaching the gospel,
5. It implies the removal of the gospel-ministry to be a very great judgement 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 sorest 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 now are those once famous and renowned places, from whence Christ, (as he threatened has removed the candlestick, but magna latrocinia, dens of robbers, and mountains of prey!
6. And lastly, It implies both the
wisdom 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 his
awful Majesty. The appearances of God
confound the creature, "Let me
not hear again the voice of the Lord my
God, (said Israel) neither
let me see this great fire any more,
that I die not: Yea, so
terrible was that sight, that Moses
said, I exceedingly fear and
quake,"
Or, had he commissioned angels for this employment, though they stand not at such an infinite distance from us as God does, 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 kind, and not partaking with us, either in the misery of the fall, or benefit of the recovery by Christ, it 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 laity 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 God's 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
earthen vessels, that the excellency of
the power may be of God, and
not of us,"
Secondly, Next we are to consider that great concernment 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 that former friendship 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 state. Now this is that 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 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 God's hands,
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 clapped on
them, to reserve them to the judgement
of the great day,
That the milder attribute should be exercised to the inferior, 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 show us the reasons, why the wisdom of God made no provisions 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, it at 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; when as 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 is 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 stupendous mercy!
Thirdly, That God should be wholly
and thoroughly reconciled to
man, so that no fury remains in him
against us; according to that
scripture,
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 thoroughly 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 tidings." God offers you a full reconciliation, a plenary remission.
Fourthly, That God should be wholly 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.
O what mercy would the damned account it, if after a thousand years torment 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 earthing of that debt is levied upon them.
Object. If you say, how can this be, when God stands upon full satisfaction to his justice before any soul be discharged and restored to favour? freely reconciled, and yet fully satisfied, how can this be?
Solut. Very well, for this mercy
comes freely to your hands,
how 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,
For though Christ, your Surety, has 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 thoughts or contrivance. 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 ediator.
The covenant of grace gives great
security to believers,
against new breaches betwixt God and
them. It is said,
There is no doubt of God's 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,
And this is that blessed embassy gospel-ministers are employed about; he has 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 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 strongholds, casting down
imaginations, and every high thing that
exalteth itself against the
knowledge of God, and bringing into
captivity every thought to the
obedience of Christ,"
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 has 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 has the word preached this mighty power? The answer must be, neither from itself 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 word
itself; take it in an abstract notion,
separated from the Spirit, it
can do nothing: it is called "the
foolishness of preaching,"
And besides, we know what works
naturally, works necessarily;
if this efficacy were inherent in the
word, so that we should
suppose it to word as other natural
objects do, then it must needs
convert all to whom it is at any time
preached, except its effect
were miraculously hindered, as the fire
which it could not burn the
three children; but alas, thousands
hear it, that never feel the
saving power of it,
Secondly, It derives not this
efficacy from the instrument by
which it is ministered: let their gifts
and abilities be what they
will, it is impossible that ever such
effects should be produced
from the strength of their natural or
gracious abilities,
The treasure of the gospel-light is
carried "en osrakinois
skeuesin", in earthen vessels, as
Gideon and his men had their lamps
in earths pitchers, or in
oyster-shells, for so the word also
signifies; the oyster-shell is a base
and worthless thing in itself;
however, there lies 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,
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 sense 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 has 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 lie 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 has to reconcile men to God, it derives from the Spirit of God, whose co-operation and blessing (which is arbitrarily dispensed) gives it all the fruit it has. inisters, saith one, are like trumpets which make no sound, if breath is hot breathed into them. Or like Ezekiel's wheels, which move not unless the Spirit move them; or Elisha's servant, whose presence does 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 men's gifts or parts; he concurs not only with their labours who have excellent gifts, but oftentimes blesses mean, despicable gifts with far greater success.
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 its water, and not as it comes from such or such a conduit. It is the Spirit that gives the word all that virtue it has: he is the Lord of all saving influences: he has 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 died; 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 what now remains, but that we apply this truth in those uses that it gives us.
First use of information.
Is the preaching of the gospel by Christ's 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! Has God been wooing and beseeching you by his ambassadors so many years to be reconciled to him, and will you not yield to any entreaties? Must he be made to speak in vain, to charm the deaf adder? Well, when the milder attribute has done with you, the severer attribute will take you in hand.
The Lord has kept an account of
every year and day of his
patience towards you,
Well, be thou assured, that God has
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,
We read, indeed, of some poor and
ineffectual pleas that will
be made by some at the last day; so
Now whatsoever apologies any of these will make for themselves in the last day, to be sure you can make none. God has given you a capacity and competent understanding; many of you are wise and subtle in all your other concernments, and only show your folly in the great concernments of your salvation. You cannot plead want of time, some of you are grown grey 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.
Inf. 2 Hence it also follows, That the world owes better entertainment than it gives to the ministers of Christ: Christ's ambassadors deserve a better welcome than they find among men.
Your respects to them is founded
upon their office and
employment for you,
God's mercy is eminently discovered in the institution of, and Satan's malice is eminently discovered in the opposition to, 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 the ambassadors of Christ; when, saith one, the gospel comes into his dominions, it does, 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 has 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 sends forth ambassadors, no wonder if Satan sends 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 Christ's ambassadors, 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 entreat men
to be reconciled to God, and
yet be at enmity with him ourselves? O
let us take heed, "Lest after
we have preached to others, we
ourselves should be cast-a-ways,"
They are sad dilemma's with which a learned writer poses 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 God's threatenings be true, why do you not fear them? If they be false, why do you trouble men needless]y with them, and put them into such frights without a cause?
Take heed to yourselves, 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
yourselves: it is easier to chide at
sin than to overcome it. That is a
smart question,
2. Use for conviction.
Is this the method God uses to
reconcile men to himself; O,
then examine yourselves, whether yet
the preaching of the gospel has
reconciled you to God. It is too
manifest that many among us are in
a state of enmity unto this day. We may
say with the prophet,
1. Evidence. Many of you were never
convinced to this day of
your state 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,
2. Evidence. Many of us never treated seriously with the Lord about peace, and how then are we reconciled to him? What, a 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 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 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 fulfil 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 judgements, 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 too?
It cannot be.
But it is manifest in many of us, that we are no enemies to sin; we secretly indulge it, what bad names soever we call it. We will commit ten sins to cover one: we cannot endure the most serious, faithful, seasonable, private tender, and necessary reproofs for sin, but our hearts swell and rise at it; sure we are not reconciled to God, whilst we embrace his enemy in our bosoms.
5. Evidence. We love not the
children of God, nor are we
reconciled to them that bear his image,
and how then can we be
reconciled to God?
6. Evidence. Lastly, How can any man think himself to be reconciled to God, who never closed heartily with Jesus Christ by faith, who is the only days-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,"
III. Use of Exhortation.
Lastly, This point deserves a close, vigorous application in a threefold exhortation.
First, To Christ's ambassadors, who treat with souls in order to their reconciliation with God.
Secondly, To those that are yet in their empty 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 has put a
great deal of honour upon you in this
high and noble employment;
Great is the dignity of your office; to
some you are "the savour of
death unto death, and to others a
savour of life unto life; and who
is sufficient for these things?"
First, For judgement and prudence, how necessary are these 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 has so many subtle temptations to answer, and so many intricate causes of conscience to resolve: there are many strongholds of Satan to be battered, and many stout and obstinate resistances made by the hearts of sinners, which must be overcome; and he has 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,"
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 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 God's book, and the
other to be accursed from Christ, than
that Israel should not be
saved,
Fourthly, Be patient and
longsuffering towards sinners: such is
the value of one soul, that it is 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 per
adventure will give then
repentance,"
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 hindrances enough in the way of your labours; do not you put the greatest of all yourselves. 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 yet in a
state of enmity and unreconciled to God
unto this day. O that my
words might prevail, and that you would
now be entreated 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 has
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,
O, what wilt thou do, when thou shalt find thyself shut up under eternal wrath! when thou shalt feel that misery thou art 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 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 it is a dreadful thing to have God for your eternal enemy: to have the great and terrible God causing his infinite power to avenge the abuse of his grace and mercy.
Believe it, friends, it is a fearful thing to fall into the hands of the living God: knowing the terrors of the Lord we persuade men: an eternal weight hangs upon an inch of time. O that you did but 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 have believed our report, who have taken hold of God's 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 amazed at
this mercy. "I will praise
thee, O Lord, (saith the church,
Secondly, Beware of breaches with
God: God will speak peace to
his people and to his saints, but let
them not turn again to folly,
Thirdly, Labour to reconcile others
to God: especially those
that are endeared to you by the bonds
of natural religion: When Paul
was reconciled to God himself, his
heart was full of heaviness for
others that were not reconciled; for
his "brethren and kinsmen
according to the flesh,"
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 do not you do so.
Tranquillus Deus tranquillat
omnia,
Our last discourse informed you of the usefulness and influence of the preaching of the gospel, in order to the application of Christ to the souls of men. There must be (in God's 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 itself, and in its oven virtue, 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 Christ's ambassadors, their preaching has 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 42d verse, "And they said, is not this Jesus 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 carpenter's son?" From whence Christ takes occasion for these words; "No man can come unto me, except my Father which has 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: these must be drawing before believing, and that drawing must be the drawing of God: every word has its weight: we will consider them in the order they lie in the text.
"Oudeis", - 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 at 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.
"Dunatai" - 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 to 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.
"Echtein pros me", - Cone 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, ver. 35. "He that comes 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.
"Ean me ho Pater", Except my Father] not excluding the other two Persons; for every word 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.
"Ho pempsas me", - Who has sent me,] God has entered into covenant with the Son, and sent him, stands obliged thereby, to bring the promised seed to him, and that he does by drawing them to Christ by faith: so the next words tell us the Father does,
"Elkuse auton". - Draw him.] That is, powerfully and effectually incline his will to come to Christ: "Not by a violent co-action, 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 has a mighty overcoming efficacy accompanying 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, 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
comes, comes willingly, but even that
will and desire to come is the
effect of grace,
"If we desire the help and
assistance of grace, (saith
Fulgentius) even the desire is of
grace; grace must first be shed
forth upon us, before we can begin to
desire it." "By grace are we
saved through faith, and that not of
yourselves, it is the gift of
God,"
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
distinguished into physical and moral.
The former is either by co-
action, force, and compulsion; or, by a
sweet congruous efficacy
upon the will. As to violence and
compulsion, it is none of God's
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,
But yet by moral persuasion, 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. For though
God does not force the will contrary to
its nature, yet there is a
real internal efficacy implied 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 scripture expresses its
And this is that which the schools call gratia efficax, effectual grace; and others victrix delectatio, an overcoming, conquering 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 overruled. For want of this, there are so many almost Christians in the world; hence are all those vanishing and imperfect works which come to nothing, called 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 persuading it to come to Christ.
Secondly, Next let us consider the marvellous way and manner in which the Lord draws the souls of poor sinners to Jesus Christ, and you will find he does 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,
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?
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 in those that were drawn to Christ in their youth; in such as were drawn to him out of a state of profaneness, than in 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,
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, Enough to out-bid all temporal good, which is to be denied for his sake.
Secondly, Enough 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
withholds 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,
Such an invaluable pearl is Jesus
Christ; infinitely more worth
than all that a poor sinner has to part
with for him; and is a more
real good than the creature. These are
but vain shadows;
Secondly, And (then to remove every thing out of the way to Christ) God discovers to the soul enough in him to preponderate, and much more than will recompense all the evils and sufferings it can endure for his sake.
It 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,
To read such a text as this, with such a comment upon it, as Satan and our flesh can make, is enough to fright 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 recompense all these sufferings and losses we endure for him.
But when the soul is satisfied that
those sufferings are but
external upon the vile body, but that
the benefit which comes by
Christ is internal in a man's own soul;
these afflictions are but
temporal,
And it is possible this may be the reason why some poor souls misjudge the working of the Spirit of God upon themselves, 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 resolved 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 God's 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,"
That of a resurrection from the
dead,
That of creation
That of victory or conquest,
To raise the dead, is the effect of Almighty Power; but then the resurrection supposeth 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 which gives it being. But victory and conquest suppose opposition, all the power of corrupt nature arming itself, and fighting against God: but yet not able to frustrate his design.
Let the soul whom the Father draws, struggle and reluctate 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 itself distracted, and rent asunder! The hopes and fears; the encouragements 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 Augustin, who speaks of this very work;, the drawing of his soul to Christ, and how he felt in that day two wills in himself, "one old, the other new; 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 custom in sin, how extremely 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 entrenches himself in the understanding, will, and affections, by deep-rooted prejudices against Christ and holiness, it is a wonder of wonders to see a soul quitting all its beloved lusts, and fleshly interests and endearments, and coming willingly under Christ's yoke.
Fourthly, the drawings of God are
very effectual: There is
indeed a common and ineffectual work
upon hypocrites and apostates,
called in scripture a "morning
cloud and early dew",
It is confessed, that in drawing home of the very elect to Christ, there may be, and frequently are, many pauses, stands, and demurs; they have convictions, affections, and resolutions stirring in them, which, like early blossoms, seem to be nipt and die away again. There is frequently, (in young ones especially), an hopeful appearance of grace; they make conscience of avoiding sins, and performing duties: they have sometimes great awakenings under the Word, they are observed to retire 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 cheek 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 them finally and for ever. "The
gifts and calling of God are
without repentance,"
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,
Thirdly, In the last place, I am to evince the impossibility of coming to Christ without the Father's 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 ability that nature has, 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 employed in this design,
yet such are the difficulties of this
work, that it surmounts all
the abilities of nature. This the
scripture very plainly affirms,
/ Subject, \ The | Act, and | of this work of faith, or coming to Christ.
\ Enemies /
First, Consider the subject of
faith in which it is wrought; or
what it is that is drawn to Christ: It
is the heart of a sinner
which is naturally as indisposed for
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
filled up the trench round about it,
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 to 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,
As it is a blind, ignorant heart,
so it is 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,
Nay, this heart which is to come to Christ, is not only dark and selfish, but full of pride. O, it is a desperate proud heart by nature, it cannot submit to come to Christ, as Benhadad's servant came to the king of Israel, with sackcloth on their loins, and ropes upon their heads. To take guilt, shame, and confusion of face to ourselves, 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 itself, would as soon be damned as do this; the proud heart can never come to this, till the Lord has 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 soul's coming to Jesus Christ; and you will find a necessity of the Father's 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 is 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,
And which is yet 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 its 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,
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 taste them, except it may also pay for the same. 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 die 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 not to expect righteousness as Adam did, by obeying and working, but by believing and coming to Christ; but nature had as soon be damned as do it is: It still goes about to establish its own righteousness.
Virtues, 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,
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 itself for ever upon Jesus
Christ whom it never saw, nay, upon
Christ, whose very existence its
own unbelief calls in question whether
he be or no: and that when it
is even weighed down to the dust, with
the burdensome sense of its
own vileness and total unworthiness,
feeling nothing in itself 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 itself among the
stars. Well might the apostle ascribe
it to that Almighty Power
which raised up Christ from the dead,
Thirdly, The natural impossibility of coming to Christ, will more clearly appear, if we consider the enemies to faith, or what blocks are rolled by Satan and his instruments into the way to Christ: to mention, in this place, no more but our own carnal reason, as it is 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
Wilt thou forsake all thy pleasures, merry company, and sensible comforts, to live a sad, retired, pensive life? Wilt thou beggar and undo thyself, let go all thy comforts in hand, for an hope of that which thine eyes never saw, nor hast thou any certainty that it is 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 thyself able to live such a strict, severe, mortified, and self-denying, life, as the word of God requires? And what if persecution should arise, (as thou mayest 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 forefathers, that lived and died in that way thou art now living? 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 thyself; 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 join thyself 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: Sees 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 hypocrisy be not yet discovered.
O what stands and demurs, what hesitations and doubts, is the soul clogged with in its way to Christ! But yet none of these can withhold and detain the soul when the Father draws: Greater then 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.
Inference 1. How deeply and
thoroughly is the nature of man
corrupted, and what an enemy is every
man to his own happiness, that
he must be drawn to it?
Life is desirable in every man's eyes, and eternal life is the most excellent: yet, in this, the world is rather agreed to die and perish forever 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 of mortification, self denial, 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 call come, nor will come to Christ. It is true, all that do come to Christ, come willingly, but thanks be to the grace of God, that has freed and persuaded the will, else they never had 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 aversion of the will and affections from God is one of the main roots of original sin. No argument can prevail to bring the soul to Christ, till this be mastered and overpowered by the Father's drawing. In our motions to sin we need restraining, but in all our motions to Christ we as much need drawing. He that comes to heaven may say, Lord, if I had had mine 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 unparalleled 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.
Infer. 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? God draws forward, and these do all that in them lies 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 feed 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 rejoice! Such parents are the devil's children Satan chooses such instruments as you are, above all others, for this work: he knows what influence and authority you have upon them, and over them; and what fear, love, and dependence 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.
Will you neither come to Christ yourselves, 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 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 loose
professors, who serve to furnish the
devil with the greatest
arguments he has to dissuade men from
coming to Christ; it is your
looseness and hypocrisy by which he
hopes to scare others from
Christ. It is said,
Roes and hinds, like young converts and comers towards Christ, are shy and timorous creatures, that start at the least sound, or yelp of a dog, and fly 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 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,
Beloved, it is the world's wonder to see their companions in sin forsake them; those that were once as profane 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 ties and engagements in the world to withhold and detain them.
A man would have wondered to see
Elisha leave the oxen, and run
after Elijah, saying, "Let me go,
I pray thee, and kiss my father
and mother, and then I will follow
thee; when Elijah had said
nothing to persuade him to follow him
only as he passed by him, he
cast his mantle on him,
Infer. 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 powerful persuasions are ineffectual, and cannot draw and 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, filled
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
aster's errand about the world."
Apollos was an eloquent preacher,
and mighty in the scriptures, yet Paul
is "nothing, and Apollos
nothing; but God that gives the
increase,"
It is our great honour, who are the
ministers of the gospel,
that we are "sunergoi",
workers together with God,
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 died:" 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. Does all success and efficacy depend upon the Father's drawings? Let none then despair of their unregenerate and carnal relations, over whose obstinacy they do, and have cause to mourn.
What, if they have been as many years under the preaching of the gospel, as the poor man lay 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 fulfilled.
It may be you have poured out many prayers and tears to the Lord for them; you have cried for them as Abraham for his son, "O that Ishmael might live before thee!" O that this poor husband, wife, child, brother, or sister, might live in thy sight; and still you see them continue carnal, dead, and senseless: Well, but yet not give up your hopes, nor cease your pious endeavours, the time may come when the Father may draw as well as you, and them 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 itself? 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.
Inf. 6. If none can come to Christ
except the Father draw them,
then surely none can be drawn from
Christ except the Father leave
them: That power which at first drew
them to Christ can secure and
establish them in Christ to the end.
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 not 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 has
said, "I will never leave thee
nor forsake thee,",
Infer. 7. Let this engage you to a constant attendance upon the ordinances 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
think not of him! "I am found
of them that sought me not",
How dost thou know but this very sabbath, this sermon, this prayer, which thou hast no heart to attend, and are tempted to neglect, may be the season and instrument wherein, and by which, the Lord may do that for thy soul which was never done before?
Infer. 8. To conclude, How are all the saints engaged to put forth all the power and ability they have for God, who has put forth his infinite Almighty Power to draw them to Christ?
God has done great things for your
souls; he has 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 has
drawn you into union with
Christ, and communion with his glorious
privileges. O that you would
henceforth employ all the power you
have for God in the 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,"
Thanks be to God for Jesus Christ.
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 drawing of the Father. We are now to bring our thoughts yet closer to this great mystery, and consider the bands by which Christ and believers are knit together in a blessed union.
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 Christ's part.
2. Faith on our part.
The Spirit, on Christ's 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 the one and sometimes by the other
of the means or bands by which
it is effected. Christ is sometimes
said to be in us; so
The difference betwixt both these
is thus aptly expressed by a
late author. Christ is in believers by
his Spirits
Thus we apprehend, being ourselves
first apprehended by Jesus
Christ,
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 has he quickened. These words [has he quickened] are a supplement 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 fifth verses, "for as the learned observe, this word "humas", you, is governed by the verb "sunedzo-opoiese", has he quickened, ver. 5. So that here the words are transposed from the plain grammatical order, by reason at the interjections of a long sentence, therefore, with good warrant our translators have put the verb into the first verse, which is repeated, ver. 5. and so keeping faithfully to the scope, have excellently cleared the syntax and order of the words." Now this verb "sunedzo-opoiese", has 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, ver. 5. to be
together 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
Zanchy Bodius, and many others, will have this quickening to comprise both our justification and regeneration, and to stand op posed both to eternal 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 soul was before dead in trespasses and sins. In which words we have,
Secondly, In the next place, the total indisposedness of the subjects by nature: Yet, as it is well noted by a learned man, "the apostle does 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 are 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 died is here shewed them; you were dead in, or by trespasses and sins, this was the sword that killed 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 ruin, 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 thereunto.
The Spirit of God is not only a living Spirit formally considered; but he is also the Spirit of life, effectively or casually considered; And without his breathing, or infusing life into our souls, our union with Christ is impossible.
It is the observation of learned
Camero, "that there must be an
unction before there can be an union
with Christ. Unction is to be
conceived efficiently as the work of
God's Spirit, joining the
believer to Christ, and union is to be
conceived formally, the
joining itself 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 is said,
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 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 in what design, this life is so inspired.
Fourthly, I shall show 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 shall enquire into the nature and properties of 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 principle 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 has
union with his body, yet his
soul having no union with Christ, he is
theologically a dead man,
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
intrusion of a supernatural permanent
principle into the soul,
Nor is this principle or habit
acquired by accustoming
ourselves 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 in the soul
by the Spirit of God. So we read,
Nor is it limited to this or that
faculty at the soul, but
grace or life is poured into all the
faculties: "Behold, all thing
are become new,"
But more particularly, we shall discerns the nature of this spiritual life, by considering the properties of it; among which, these are very remarkable.
First, The soul that is joined to
Christ is quickened with
divine life, so we read in 2 Pet. 1:4.
where believers are said to
be partakers of the divine nature: a
very high expression, and
wearily to be understood. Partakers of
the divine nature: not
essentially; so it is wholly
incommunicable to the creature, nor yet
hypostatically, and personally; so
Christ only was a partaker at 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
Secondly, And being divine, it must needs be the most excellent, and transcendent life that any creature does, 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 of flies and worms of the earth.
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
tell, us, "they are dead while
they live,"
Thirdly, This life infused by the
regenerating Spirit, is a
most pleasant life. All delights, all
pleasures, all joys, which are
not fantastic and delusive, leave 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 think is thus predicated of
another, in casu recta, (saith
a learned man) it speaks their intimate
connection: peace is so
connatural to this life, that you may
either call it a life that has
peace in it, or a peace that has life
in it: yea, it has its
enclosed pleasures in it, "such as
a stranger intermeddles not
with,"
None can make another, by any words, to understand what that pleasure is which the renewed soul feels diffused through all its collies 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 marquis Galeacus: 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 music that are among them, he will quickly alter his opinion of them, and be for dancing himself with them.
All the delights in the sensual life, all the pleasure that ever your lust gave you, are but at the putrid, stinking waters of a corrupt pond, where loads lie croaking and spawning, compared 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 rowing increasing life,
It is not in our sanctification, as
it is in our justification;
our justification is complete 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,
Fifthly, To conclude, This life
with which the regenerate are
quickened, is an everlasting life.
"This is the record, that God has
given to us eternal life, and this life
is in his Son,"
This infused principle is therefore
vastly different, both from
the extraordinary gifts of prophecy,
wherein the Spirit was
sometimes said to come upon men, under
the Old Testament,
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 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,
We are not able to solve the
Phenomena of nature, we can give
no account of our own formation in the
womb,
Secondly, But though we cannot pry
into these secrets by the
eye of reason, yet God has revealed
this to us in his word, that it
is wrought by his own mighty power,
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,
Fourthly, and lastly, This infusion
of spiritual life is done
instantaneously, as all creation work
is; hence it is resembled to
that plastic power, which, in a moment,
made the light to shine out
of darkness; just so God shines into
our hearts,
It 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 is
done in a moment: even as it
is in the infusion of the rational
soul, the body is long ere it be
prepared and mounded, but when once the
embryo or matter is ready,
it is quickened 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,
Thirdly, Let the design and end of God, in this his quickening work, be next considered; for what end and with what 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 works 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
First, This makes a 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 self- interest, to quiet a disturbing 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 lies in the harmony and correspondence 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? Does 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
excellence of our obedience, as well as
the sincerity of it; for by
virtue and reason thereof, it becomes
free and voluntary, not forced
and constrained, it drops like honey,
and of its own accord, out of
the comb,
Now the freedom of obedience is the
excellency of it, God's eye
is much upon that,
Thirdly, Another aim and design of
God in the infusion of this
principle of life, is thereby to
prepare and qualify the soul for
the enjoyment of himself in heaven:
"Except a man be born again he
cannot see the kingdom of God,"
Fourthly, In the next place,
according to the method proposed,
I am obliged to show you, that this
quickening work is wholly
supernatural; it is the sole and proper
work of the Spirit of God.
So Christ himself expressly asserts it,
in
Believers are the birth or offspring of the Spirit, who produceth the new creature in them in an unintelligible manner, even to themselves. So far is it above their own ability to produce, that it is above their capacity to understated 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 effect of the Spirit on his own soul, but cannot understand or describe the manner of their 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; i. e. 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 does actively concur 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.
Arg. 1 He that actively concurs to
his own regeneration, makes
himself to differ; but this is denied
to all regenerate men,
Arg. 2 That to which the scripture
ascribes both impotence and
enmity, with respect to grace, cannot
actively, and of itself,
concur to the production of it: but the
scripture ascribes both
impotency and enmity to nature, with
respect to grace. It denies to
it a power to do any thing of itself,
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 every
thing is as its principle is,
and there can be no more in the effect,
then 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,
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 is our
resurrection from the dead,
Arg. 5. If nature could produce, or
but actively concur 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 at
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
virtues was the young man
adorned?
Fifthly, and lastly, I shall briefly represent the necessary antecedence of this quickening work of the Spirit, to our first closing with Christ by faith: and this will easily let itself into your understandings, if you but consider the nature of the vital act of faith; which is the soul's 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 of 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 denied and
renounced for ever, else Christ cam
never be received,
Secondly, The openings the heart
fully to Jesus Christ, without
which Christ can never be received,
Quest. But here it may be doubted and objected, against this position. If we cannot believe till we are quickened with spiritual life, as you say, and cannot be justified till we believe, 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.
Sol. To this I return, That when we
speak of the priority of
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
that 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
hazard, but preserves both to the
finishing and completing of his
gracious design,
First use of Information.
Inf. 1. If such be the nature and necessity of this principle of divine life, as you have heard it opened in the foregoing discourse, then hence it follows, That unregenerate men are not better than dead men. So the text represent them "you has 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, project, and
contrive, as well as others; they can
eat, drink, and build, plant,
and suck out the natural comfort of
these things, as much as any
others. So their life is described,
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,"
Thirdly, Theologically considered,
they are dead; without life,
sense, or motion, towards God, and the
things that are above: their
understandings are dead,
Inf. 2. This speaks encouragement to ministers and parents, to wait in hopes of success at last, even upon those that yet give them little hope of conversion at the present.
The world you see is the Lord's; 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, saith he, has grace enough for two men, yet not half enough for himself.
It may be you have prayed and striven long with your relations and to little purpose, yet be not discouraged. How often was Mr John Rogers, that famous and 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 could 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 Johns Rogers' sake.
Inf. 4. 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 man, but of God,"
Inf. 4. How deplorable is the condition of the unregenerate world, in no better case than dead men? Now to affect our hearts with the misery of such conditions, let us 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: It is true, many of them have excellent moral homilitical virtues, 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,"
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,
Infer. 5. How greatly are all men
concerned to examine their
condition with respect to spiritual
life and death! It is very
common for men to presume upon their
union with, and interest in
Christ. This privilege is, by common
mistake, extended generally to
all that profess the Christian
religion, and practice the external
duties of it, when, in truth, no more
are or can be united to
Christ, than are quickened by the
Spirit of life which is in Christ
Jesus,
First, If there be spiritual sense
in your souls, there is
spiritual life in them: there are
"aisteteria", senses belonging to
the spiritual as well as to the animal
life,
Secondly, If there be spiritual
hunger and thirst, it is a
sweet sign of spiritual life; this sign
agrees to Christians of a
day old,
Thirdly, If there be spiritual
conflicts with sin, there is
spiritual life in your souls,
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; and a loathing and burden in the company of vain and carnal persons.
Object. O but I have a very dead heart to spiritual things!
Sol. It is a sign of life that you feel, and are sensible of that deadness; and besides, there is a great deal of difference betwixt spiritual deadness and death; the one is the state of the unregenerate, the other is the disease of regenerate men.
Object. Some signs of spiritual life are clear to me, but I cannot close with others.
Sol. If you can really close with any, it may satisfy you, though you be dark in others; for if a child cannot go, yet if it can suck; but if it cannot suck, yet if it can cry; yea, if it cannot cry, yet if it breathe, it is alive.
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 day 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; wherein (omitting the consideration of the coherence and context of the words) we have three things to ponder.
First, The high and glorious privilege conferred, viz. "Power to become the sons of God."
Secondly, The subject of this privilege described, "As many as received him."
Thirdly, The description explained, by way of opposition, "Even as many as believe on his name."
First, The privilege conferred is a very high and glorious one, than which no created being is capable of greater; "power to become the sons of God:" this word "eksousian" is of large extent and signification, and is, by some, rendered "this right, by others this dignity, by others this prerogative, this privilege or honour:" It implies 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 privilege is this!
Secondly, The subjects of this
privilege are described; "As
many as received him." This text
describes them by that very grace,
faith, which gives them their title and
right to Christ and his
benefits; and by that very act of
faith, which primarily confers
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," "hosoi
de elabon auton", 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,"
Nothing but unbelief bars men from
Christ and his benefits. As
many as [received him;} the word
signifies "to accept, take," or,
(as we fitly render it), to receive,
assume, or take to 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, "elabon auton""
The text saith not "auta", his, but
"auton", him, i.e. his
person, as he is clothed with his offices,
and not only his benefits and
privileges. These are secondary and
consequential things to our receiving
him. 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,"
Thirdly, This description is yet further explained by this additional exegetical clause, [even to them that believe on his name;] here the terms are varied, though the things expressed in both be the same; what he called receiving there, is called believing on his name here, to show 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, "hu hu; shmo ushmo", Ipse est nomen suum, et nomen ejus ipse est: His name is Himself, and Himself is his name. So that here we have the true nature and precious benefits of saving faith excellently expressed in this scripture, the sum 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 benefits.
We cannot act spiritually till we begin to live spiritually: Therefore the spirit of life must first join himself to us, in his quickening work, (as was shown 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:" yet it does
not justify and save us by reason of
any proper dignity that is
found in this act, but by reason of the
object it receives or
apprehends. The same thing is often
expressed in scripture by other
terms, as "Coming to Christ,"
First, To explain and open the nature of this receiving of Christ, and show you what it includes.
Secondly, To prove that this is the justifying and saving act of faith.
Thirdly, To show you the excellency of this act of faith.
Fourthly, To remove some mistakes, and give you the true account of the dignity and excellency of this act.
Fifthly, And then bring home all, in a proper and close application.
First, In the first place then, I will endeavour to explain and open the nature of this receiving of Christ, and show you what is implied 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 slight thoughts of faith who never passed 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 traditional 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 is a good
rule in the civil law, Non
consentit qui non sentit. A mistake of
the person invalidates the
match. He that takes Christ for a mere
man, or denies the
satisfaction of his blood, or divests
him of his human nature, or
denies 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 is called
knowledge,
Secondly, The receiving of 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 itself 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 does not assent unto as true and infallibly certain. Now, there are three degrees of assent; 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 lie 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 is moist, honey is sweet, gall is bitter.
Secondly, By the native clearness of self evident 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 called our receiving the
witness of God,
It is therefore 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 Christian's life, he must excuse me if I believe him not, when he saith he does 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
complete remedy for all our wants,
sins, and dangers, that ever
could be prepared by the wisdom and
love of God for us: We must
receive him with such a frame of heart,
as rests upon, and trusts in
him, it ever we receive him aright, "To
them that believe he is
precious,"
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 distasteful,
or unsuitable to it, as it does
experimentally find in the best
creatures. In him is no bleakness, but
a fulness of all saving
abilities; "Able to save to the
uttermost:" No pride, causing him to
scorn and condemn the most wretched
soul that comes to him: No
inconstancy or levity, to cause him to
cast off the soul whom he has
once received: No passion but a Lamb
for meekness and patience:
There is no spot to be found in him,
but "He is altogether lovely,"
Secondly, As the believer can find
nothing in Christ that is
distasteful, so it finds nothing
wanting in Christ that is
necessary, or desirable: Such is the
fulness of wisdom,
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 completely 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 hungry and athirst, 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 complete righteousness to
justify my soul; O there is
nothing better for me than Christ. I
see myself 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 is a
fountain of holiness and
purity: None but Christ, none but
Christ. O the manifold wisdom 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,
Fourthly, Receiving Christ consists
in the consent and choice
of the will; and this is the opening of
the heart and stretching
forth of he soul to receive him: Thy
people shall be willing in the
day of thy power,"
It 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,
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 entangle 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,
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 at 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,
Fifthly, and lastly, The last and
principal thing included in
our receiving of Christ, is the respect
that this act of acceptance
has unto the terms upon which Christ is
tendered to us in the
gospel, to which it is most agreeable,
First, The gospel offers Christ to
us sincerely and really, and
so the true believer receives and
accepts him, even with a faith
unfeigned;
Secondly, Christ is offered to us
in the gospel entirely and
undividedly, as clothed with all his
offices, priestly, prophetical,
and regal; as Christ Jesus the Lord,
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 make 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 infinite wisdom in nothing more than the investing Christ with all these offices, which are so suited to the poor sinner's wants and miseries. Look, as the three offices are undivided in Christ, so they are in the believer's acceptance; and before this trial 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 title 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 pleasure of sin shall stand upon one side, and sufferings to death, and deepest points of self denial, upon the other side? Surely it is the greatest affront that can be offered to the Divine Wisdom 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 completed, so without acceptance of Christ in them all, our union with him by faith cannot be completed.
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, as
the alone and only Saviour of sinners;
with whose blood and
intercession nothing is to be mixed;
but the soul of a sinner is
singly to rely and depend on him, and
no other,
Fourthly, The gospel offers Christ
freely to sinners as the
gift, not the sale of God,
Fifthly, The gospel offers Christ
orderly to sinners, first his
person, then his privileges. God first
gives his Son, and then with
him, or as a consequent of that gift,
he gives us all things,
I deny not but it is 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 saved all ye ends of
the earth,"
Sixthly, Christ is advisedly,
offered in the gospel to sinners,
as the result of God's eternal counsel,
a project of grace upon
which his heart and thoughts have been
much set,
And thus does 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,
Secondly, Our next work will be to evince this receiving of Christ as has been opened, to be that special saving faith of God's elect: This is that faith of which such great and glorious things are spoken in the gospel, which, whosoever has shall be saved, and he that has 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 privileges and benefits thereof, is true and saving faith.
But such a receiving of Christ as has been described, gives the soul right and title to spiritual adoption, with all the privileges and benefits thereof.
Therefore such a receiving of Christ as has been described is true and saving faith.
The major proposition is
undeniable, for our right and title to
spiritual adoption, and the privileges
thereof arise from our union
with Jesus Christ; we being united to
the Son of God, are, by virtue
of that union, reckoned or accounted
sons,
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:" false faith has no such privilege 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 true believers at all times.
But such a receiving of Christ as has 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 has been described, is the only saving and justifying faith.
The major is undeniable, 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 offered, that does 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 to the first, viz. assent. The Lutherans, and some of our own, give it to the last, viz. assurance: but it can be neither way so. Assent does 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 contains the
essence of saving faith, it
is found in the unregenerate as well as
the regenerate: yea, in
devils as well as men,
A true believer may "walk in
darkness, and see no light,"
Arg. 3. Thirdly, That and no other is the justifying and saving act at faith, to which the properties and effects of saving faith do 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,"
Secondly, By faith we are
justified,
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 clogged with like difficulties, or conflicts with greater oppositions than the receiving act does; this act is attended with the greatest difficulties, fears, and deepest self-denial. In assent, a man's 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 man's will or comfort, but much for it; every one desires it: but it is not so in the acceptance of Christ, upon the self-denying terms of the gospel, as will hereafter be evinced. We conclude there fore, that in this consists the nature and essence of saving faith.
Thirdly, Having seen what the
receiving of Jesus Christ 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,
Now faith may be considered two ways, viz. either qualitatively or relatively.
Considered qualitatively, as a
saving grace, it has the same
excellency that all other precious
saving graces have; as it is the
fruit of the Spirit, it is more
precious than gold,
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 appointed 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 virtue
from him to the soul. It is the grace
which instrumentally saves us,
What shall I say of faith? It is the bond of union; the instrument of justification; the spring of spiritual peace and joy; the means of spiritual life 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
completed in our actual receiving of
Christ. The first is the bond of union
on the Spirit's part, the
second a bond of union on our part.
"Christ dwelleth in our hearts
by faith,"
Secondly, It is the instrument of
our justification,
What respect, reader, wouldst thou
have to that hand that
should bring thee a pardon when on the
ladder or block? Why, such a
pardon, which thou canst not read
without tears of joy, is brought
thee by the hand of faith O inestimable
grace! This clothes 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
I know this most excellent and most
comfortable doctrine of
imputed righteousness, is not only
denied but derided by Papists.
Stapleton calls it spectrum cerebri
Lutherani: The monstrous birth
of Luther's 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 mere fancied or
conceited righteousness: Yet
we know assuredly Christ's
righteousness is imputed to us, and that
in the way of faith. If Adam's sin
became ours by imputation, then
so does Christ's righteousness also
become ours by imputation,
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,
Fourthly, It is the means of our
spiritual livelihood and
subsistence: 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 die: 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,"
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: it is the gospel's grand
design to bring up the hearts of
men and women to faith. The urgent
commands of the gospel aim at
this,
Fourthly, But lest we commit a mistake here, to the prejudice of Christ's honour and glory, which must not be given to another, no not to faith itself; I promised you in the fourth place, to show you upon what account faith is thus dignified and honoured; that so we may give unto faith the things that are faith's, and to Christ the things that are Christ's.
And I find four opinions about the interest of faith in our justification: some will have it to justify us formally, not relatively: i.e. upon the account of his own intrinsical 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 is our evangelical righteousness. And this is the Armenian 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 justify 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 does not justify 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
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,
Thirdly, Then the way of our
justification by faith would be so
far from excluding, that it would
establish boasting, expressly
contrary to the apostle,
Fourthly, Then there should be no defects or imperfections in faith, for a defective or imperfect thing can never be the matter of our justification before God: if it justify upon the account of its own worth and proper dignity, it can have no flaw or imperfection in it, contrary to the common sense of all believers. Nay,
Fifthly, Then it is the same thing
to be justified by faith,
and to be justified by works, which the
apostle so carefully
distinguisheth and opposeth,
Secondly, And it is as evident, it does not justify us in the Arminian sense, viz. as the "to 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 dregs of Popery, and here you have refined Popery. Let all Armenians know, we have as high an esteem for faith as any men in the world, but yet we will not rob Christ to clothe 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 despoil
Christ of his glory for faith's sake:
"He is the Lord our
righteousness,"
Secondly, We dare not yield this point, lest we undermine all the comfort of Christians, by setting 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 alterations are there in our faith, what mixtures of unbelief at all times, and prevalence 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 the justice of God require full payment, sure it will not say, it is fully satisfied by any acts of ours, when all that we can do amounts not to one mite of the vast sum 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 justify us as
faith, for it is a condition of
the new covenant as much as faith; and
if faith justify as a
condition, then every other grace that
is a condition must justify
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 myself 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,
considered as an habit, is no more
precious than other gracious
habits are, but considered as an
instrument to receive Christ and
his righteousness, so it excels them
all; and this instrumentality
of faith is noted in these phrases,
"epi tei pisei",
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, | 3. Exhortation, and,
2. Examination, | 4. Direction.
First Use of Information.
Use 1. And in the first, this point yields us many great and useful truths for our information: As,
Inference 1. Is the receiving of Christ the vital and saving act of faith, which gives the soul right to the person and privileges 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 the damning sin,
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 co-operation of all the con-causes that have a joint influence on 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 con-causes 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 remission of sins,"
Though Christ be come in the flesh;
though he died and rose
again from the dead; yet if you believe
not, you must for all that
die in your sins,
Inf. 2. If such a receiving of Christ, as has been described, be saving and justifying faith, when faith is a work of greater difficulty 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 men's hearts are full
of self-righteousness and
vain confidence: this was the case of
the Jews,
Man's righteousness was once in himself, and what liquor is first put into the vessel, it ever afterwards savours of it. It is with Adam's posterity as with bees, which have been accustomed to go to their own hive, and carry all thither; if the hive be removed to another place, they will still fly to the old place, hover up and down about it, and rather die there than go to a new place. So it is with most men. God has 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 denial: a proud self-conceited heart will never stoop to live upon the stock of another's righteousness.
Besides, it is no easy thing to
persuade 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 "Christ's yoke
does not gall, but grace and adorn the
neck that bears it;" that the
truest and sweetest liberty is in our
freedom from our lusts, not in
our fulfilling them; yet who can
persuade 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
has 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 godliness, that
Christ is believed on in the
world,
Inf. 3. Hence it will follow, That there may be more true and sound believers in the world, than know, or dare conclude themselves to be such.
For, as many ruin 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,
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 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 lie against it, which they cannot clearly answer: As,
Obj. 1. Light and knowledge are necessarily required to the right 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.
Sol. But you ought to distinguish of the kinds and degrees of 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 advantageous education; and though the objects of this knowledge be spiritual things, yet the light in which they are discerned is but a mere natural light.
And there is a spiritual knowledge
of spiritual things, the
teaching of the anointing, as it is
called,
Obj. 2. But you tell me, that assent to the truths of the gospel is necessarily included in saving faith, which, though it be not the justifying and saving act, yet it is pre-supposed and required to it. Now I have many staggering 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.
Sol. There may be, and often is, a true and sincere assent found in the soul, that is assaulted with violent atheistical suggestions 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 tie of conscience is found strong enough to hold it close to it: in this case, it is plain we do really assent, when we think we do not. A man thinks he does not love his child, yet carefully provides for him in health, and is full of griefs and fears about him in sickness: why now, so long as I see all fatherly duties performed, and affections to his child's welfare manifested, let him say what he will as to the want of love to him, whilst I see this, he must excuse me if I do not believe him, when he saith he has 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 filled with cares and fears about securing his interest in him, he is found panting and thirsting for him with vehement desires, there is 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 is manifest by this he does truly and heartily assent, and there can be no better proof of it than these real effects produced by it.
Secondly, But if these, and other objections were never so fully answered for the clearing of the assumption, yet it often falls out, that believers are afraid to draw the conclusion; and that fear partly arises from,
First, The weighty importance of this 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 Christ's resurrection,
Secondly, The sense they have of the deceitfulness of their own hearts, and the daily workings of hypocrisy there, makes them afraid to conclude in so great a point as this is.
They know that very many daily 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.
Inf. 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 of saving faith, have cause for ever to admire the bounty and riches of the grace of God to then 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 has dealt bountifully in
deed with you: this mercy alone is
enough to balance all other wants
and inconveniences of this life, "poor
in the world, rich in faith,
First, The smallest measure of
saving faith which is found in
any of the people of God, receives
Jesus Christ; and in receiving
him, what mercy is there which the
believing soul does not receive
in him, and with him?
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 privileges 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 is no act of presumption in them to say, God is our Father, heaven is our inheritance. O precious faith! the treasures of ten thousand worlds cannot purchase such privileges as these: all the crowns and sceptres of the earth, sold at 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 needs therefore 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,"
Thirdly, The least measure or
degree of saving faith, is a
greater mercy than God has bestowed, or
ever will bestow upon many
that are far above you in outward
respects: All men have not faith:
nay, it 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
sceptres, but no faith, no Christ,
no pardon; they have authority to rule
over men, but no authority to
become the sons of God,
Say therefore in thy most debased, straitened, afflicted condition, "Return to thy rest, O my soul, for the Lord has 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,
So then, let not believers despise the day of small things, or overlook that great and infinite mercy which is wrapt up in the least degree of saving faith.
Infer. 5. Learn hence the impossibility of their salvation, who neither know the nature, nor enjoy the means of saving faith.
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 floor: and as that key was never given to the Heathen world: so it is 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 pressed as necessary to your salvation but a blind, implicit 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, and though there be such a thing as an explict faith sometimes spoken of among them, yet it is very sparingly discoursed, very falsely described, and exceedingly slighted by them as the merest trifle in the world.
First, It is but sparingly discoursed of: they love not to accustom the people's ears to such a 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 philosophers.
Secondly, When it is preached 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,
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 more as a very trifle, or a quite needless thing, than these his agents have done. Some say if a man believe with a particular explicit faith, i.e. if he actually assent to the scripture-truths once in a year, it is enough. Yea, and others 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, 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 a doctrine is here! It was a saying long ago of Gregory (as I remember,) Malus minister est nisius diaboli: A wicked minister is the devil's goshawk, that goes a birding for hell; and O what game leave 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 yoke, which neither you nor your fathers could bear.
Second use for examination.
Does saving faith consist in a due and right receiving of the Lord Jesus Christ? Then let me persuade you to examine yourselves 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 fly 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 faith which is now to be tried.
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 bottom: 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 man's faith as by fire, and that we must stand or fall for ever with the sincerity or hypocrisy 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,
/ Antecedents \
The | Concomitants | of Faith.
\ Consequent /
As these are, so we must judge and reckon our faith to be. And, accordingly they furnish us with three general marks or trials of faith.
First, If you would discern the sincerity of your faith, examine 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 God's elect: Such are illumination, conviction, self-despair, and earnest cries to God.
First, Illumination is a necessary
antecedent to faith: You can
not believe till God has 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,
Well then, has God opened your eyes to see sin and misery in another manner than ever you saw them before? For certainly, if God has opened your eyes by saving illuminations, you will find as great a difference betwixt your former and present apprehensions of sin and danger, as betwixt the painted lion upon the wall or a 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
Thirdly, Self-despair, or a total and absolute loss in ourselves about deliverance, and the way of escape, either by ourselves, or any other mere creature, does, and must go before faith.
So it was with those believers,
I thought once, that a little repentance, reformation, restitution, and a stricter life, might be a way to escape the wrath to come; but I find the bed is too short, and the covering too narrow: All is but loss, dung, dross, in comparisons with Jesus Christ; if I trust to those Egyptian 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 cries 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 furious, stormy sea of trouble, where it is 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 to
escape but Christ, and that he has no
ability himself to come to
Christ, to open his heart thus to
receive him, but that this work of
faith is wholly supernatural, the
operations of God; how will the
soul return again, and again upon God,
with such cries as in
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 cries? If God have thus enlightened, 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 forerunners of it, that ordinarily make way for faith into the souls of men.
Secondly, If you would be satisfied of the sincerity and truth 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 has in a more still and insensible way infused faith betides, by his blessing upon pious education) such concomitant frames of spirit may be remarked 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 gaoler,
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 by Jesus
Christ to his soul: when a soul is
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 them!
"O Lord, what am I that thou
shouldst feed me, and preserve me! that
thou shouldst 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? O what am I,
vile dust? base wretch, that ever God
should do this for me!" And
how is that scripture fulfilled and
made good,
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,
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 water of the well of Bethlehem to drink. O, saith the poor humbled sinner, that one would give me of the opened 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 rags, 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 between hopes and fears, encouragements and discouragements, which occasions many a sad stand and pause in the way of 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 is little hope, saith unbelief; nay, it is utterly impossible, saith Satan, that ever such a wretch as thou shouldst find mercy; now the hands hang down. O but then there is 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, him that comes to him, he will in no wise cast out: now new hopes inspire the soul, and the hands that did hang down are strengthened.
These are the concomitant frames that accompany faith.
3. Mark. Lastly, Examine the consequents and effects of faith, if you 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:
Secondly, Love to Christ, his ways
and people,
Thirdly, Heart-purity,
Fourthly, Obedience to the commands
of Christ,
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 is very doubtful to you whether you believe, but yet in the mean time, 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 van might enjoy him. You doubt whether Christ be yours, but it is 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 bear 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 filled with his Spirit, than your houses with gold and silver. It is doubtful whether Christ be yours, but it is 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 no thing so grieves you, as your grieving him by sin does. 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 but a doubt, but that you resolve to lie at his feet, and wait only on him, and never go 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 thine arms. These are undoubted signs of a real closure with Christ, thou makes thyself 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.
3. Use. This point is likewise very improveable by way of
exhortation, and that both to
Unbelievers and Believers.
First, To unbelievers, who from hence must be pressed, 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, that 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 persuade you this day to receive: Did you know what is in Christ, you would never neglect or reject him as you do: For,
First, "God is in Christ,"
Secondly, The authority of God is
in Christ,
Thirdly, The wisdom of God is in
Christ,
Fourthly, The fulness of the Spirit
is in Christ, yea, it fills
him so as it never did, nor will fill
any creature,
Fifthly, The righteousness of God
is in Christ, by which only a
poor guilty sinner can be justified
before God,
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?
Seventhly, The mercies and compassions of God are all in Christ, Jude, ver. 21. Mercy is the thing that poor sinners want, it is that they cry for at the last gasp; it is 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
salvation of God is in Christ,
Motive 2.
Next, I beseech you, consider what there is in the offer 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 is he offered; not to the fallen angels, but to you; they lie in chains of darkness, Jude, ver. 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 inferior rank and order by nature; nor is he offered to the damned, the treaty of peace is ended with them: Christ will never make then another tender of salvation; nor is he offered to millions as good as you, now living in the world. 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? Oh! then how will the devils, the damned, an the heathen 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,
1. Freely, as the gift of God, to
your souls; you are not to
purchase him, but only to receive him,
2. Christ is offered importunately,
by repeated intreaties,
Motive 3. Consider the sin and danger that there is in refusing or neglecting the present offers of Christ in the gospel, and surely there is much sin in it; the very malignity of sin, and the sum of all misery lies here; for in refusing Christ,
1. You put the greatest contempt and slight upon all the attributes of God that is possible for a creature to do: God has made his justice, his mercy, his wisdom, 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 it?
2. You hereby frustrate and
evacuate the very design and
importance of the gospel to yourselves;
you "receive the grace of
God in vain,"
3. Hereby a man murders his own
soul. "I said therefore unto
you, that you shall die in your sins;
for if ye believe not that I
am he, ye shall die in your sins,"
4. The refusing of Christ by unbelief will aggravate your damnation above all others that perish in ignorance of Christ. O, it 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 persuade them to divers excellent duties; among which, I shall singly 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.
1. You that have received Jesus Christ truly, give yourselves 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 does the assured believer live! What pleasure is it to him to look back and consider where he once was, and where he now 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 brink of hell, I am now upon the very borders of heaven; I shall be in a very little while among the innumerable company of angels and glorified saints, bearing part with them in the song of oses, 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 of assurance furnished to your hand, there is a real union betwixt Christ and your souls, which is the very ground-work 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, it 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.
2. Bring up your conversations to the excellent principles and rules of faith; "As you have received Christ Jesus the Lord, so walk in him," Cor. 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 entirely 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 show 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 cheerfulness 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 ye have received him, so walk ye in him." Let him be as sweet, as lovely, as precious to you now, as he was in the first moment you received him; yea, let your love to him, delights in him, and self-denial for him, increase with your acquaintance with him, day by day.
Use of direction.
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 needful that help were given to poor Christians: in this matter, it is a time of trouble, fear, and great temptation; mistakes are easily made of dangerous consequence; attend heedfully, therefore, to a few directions.
Direction 1. First, In your receiving Christ, Beware you do not mistake 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 means to bring you to Christ.
Direct. 2. Secondly, See that you receive not Christ for a present help, 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 terror of conscience is upon them, and they feel the sting of guilt within them; but as soon as the storm is over, and the rod that conscience shaked over them laid by, there is no more talk of Christ then: alas! it was not Christ, but quietness that they sought; beware of mistaking peace for Christ.
Direct. 3. Thirdly, In receiving,
Christ, come empty-handed
unto him: "believing on him who
justifies the ungodly,"
Direct. 4. Fourthly, In receiving
Christ, beware of dangerous
delays. O follow on that work till it
be finished. You read of some
that are almost persuaded, and of
others not far from the kingdom of
God; O take heed of what the prophet
says,
Direct. 5. Fifthly, See that you
receive all Christ, with all
your heart. To receive all Christ, is
to receive his person clothed
with all his offices; and to receive
him with all your heart, is to
receive him into your understanding,
will, and affections,
Direct. 6. Lastly, Understand that
the opening of your hearts
to receive the Lord Jesus Christ, is
not a work done by any power of
your own, but the arm of the Lord is
revealed therein,
Thanks be to God for Jesus Christ.
The method of grace in uniting souls with Jesus Christ, has been opened in the former discourses; thus does the Spirit, (whose office it is) make application of Christ to God's 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 privileges; we are first ingrafted into Christ, and then suck the sap and fatness of the root: first married to the person of Christ, then endowed and instated in the privileges 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 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 Egypt, 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 praise of this glorious bridegroom, Christ, this is one, which you have before you: "God, thy God, has anointed thee with the oil of gladness above thy fellows:" i. e. enriched and filled 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 co-partners in these graces. So that in these words you have two parts; viz. First, The saints' dignity, and Secondly, Christ's pre-eminency:
First, The saints' dignity, which
consists in this, that they
are Christ's fellows. The Hebrew word
is very full and copious, and
is translated "consorts,
companions, co-partners, partakers: or, as
ours read it, fellows:" i. e. such
as are partakers with him in the
anointing of the Spirit, who do, in
their measure, receive the same
Spirit, every Christian being anointed,
modo sibi proportionato,
with the same grace, and dignified with
the same titles,
This is a great truth, and the dignity of the saints lies 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 pre-eminency acknowledged, and ascribed to Christ: if they are anointed with the Spirit of grace, much more abundantly is Christ: "God, thy God, has anointed thee with the oil of gladness above thy fellows."
By the oil of gladness understand the Spirit of holiness, compared here with oil, of which there was a double use under the law, viz. a civil and a sacred use. It had a sacred and a 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 nimbler 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 oil. 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,
Secondly, As this precious oil 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 ark: Non tardat uncta rota.
Fourthly, It kindles and maintains the flame of divine love in their souls, and, like a lamp, enlightens their minds in the knowledge of spiritual things; the anointing teaches them.
"And this oil is here called
the oil of gladness, because it is
the cause of all joy and gladness to
them that are anointed with
it": Oil was used (as you heard
before) at the instalment of
sovereign 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,
And with this oil 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,"
Doct. That all true believers have a real communion or
fellowship with the Lord Jesus Christ.
From the saints' union with Christ,
there does naturally and
immediately result a most sweet and
blessed communion and fellowship
with him in graces and spiritual
privileges,
Now, that the scope of this discourse be not mistaken, let the reader know that I am not here treating of the saint's communion or fellowship with God in his duties, as in prayer, hearing, sacraments, &c. but of that interest which believers have in the good things of Christ, by virtue of the mystical union betwixt then 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 believer's
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
joint interest that Christ
and the saints have in the same things;
as when a ship, an house, or
estate, is among many partners, or
joint heirs, every one of them
has a right to it, and interest in it,
though some of them have a
greater, and others a lesser part. So
it is betwixt Christ and his
people; there is a "koinonia",
i. e. a fellowship or joint interest
betwixt them, upon which ground they
are called co-heirs with
Christ,
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 have fellowship, to which I must speak both negatively and positively.
1. Negatively, The saints have no fellowship with Jesus Christ in those things that belong to him as God; such as his consubstantiality, co-equality, and co-eternity with the Father. It is the blasphemy of the wicked Familists to talk of being godded into God, and christed into Christ. Neither men nor angels partake in these things; they are the proper and incommunicable glory of the Lord Jesus.
2. 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. It 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 has; nor can we justify and save others as Christ does: 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 ourselves or others. "Christ's 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 ourselves."
Secondly, But then there are many glorious and excellent things which are in common betwixt Christ and believers, though in them all he has the pre-eminence; 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 called Christians from
Christ,
Secondly, They have communion with
him in his righteousness,
i.e. the righteousness of Christ is
made theirs,
Now, this is a most inestimable
privilege, 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, by doing or suffering; to have
such a rich treasure of merit
as lies in the obedience of Christ, to
discharge, in one entire
payment, all his debts to the last
earthing? "Surely shall one say,
in the Lord have I righteousness,"
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
privilege, they have a stock of merit
in the blood of Christ to
justify them; so here, they have the
Spirit of Christ to sanctify
them,
Fourthly, Believers have communion
with Christ in his death;
they die with him,
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. It is the Spirit of life
which is in Christ Jesus that
makes us free from the law of sin and
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,"
Secondly, Next I would open the way and means by which we come to have fellowship with Jesus Christ in these excellent privileges; and this I shall do briefly in the following positions.
Position 1.
First, No man has fellowship with
Christ in any special saving
privilege by nature, howsoever it be
cultivated or improved; but
only by faith uniting him to the Lord
Jesus Christ; It is not the
privilege of our first, but second
birth. This is plain from
Position 2.
Believers themselves have not an equal share one with another, in all the benefits and privileges of their union with Christ, but in 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,
Position 3.
The saints have not fellowship and communion with Christ, in the fore-mentioned benefits and privileges by one and the same medium, 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 has 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 has 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 relics 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
blessings that he is filled with, and
withholds 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,
Position 5.
The communion believers have with
Christ, in spiritual
benefits, is a very great mystery, far
above the understandings 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,"
Thirdly, and lastly, I shall, in a
few particulars, spell the
dignity and excellency of this fruit of
our union with Christ, and
show you, that a greater glory and
honour cannot be put upon man,
than to be thus in fellowship with
Jesus Christ,
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
fellowservants in the same family,
Secondly, What we are that are dignified with this title, the fellows or co-partners 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 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,
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
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 has
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,
Sixthly, and lastly, Consider the
perpetuity of this privilege:
Your fellowship with Christ is
interminable, and abides for ever.
Christ and the saints shall be
glorified together,
Inference 1. Are the saints Christ's fellows? What honourable persons then are 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 dignify 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 privileges 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 joint heirs with Christ; he reigns in glory, and they shall retort 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 privileges by Christ, they would never droop and sink under every small trouble at that rate they do!
Inf. 2. How abundantly has God
provided for all the necessities
and wants of believers! Christ is a
storehouse filled with blessings
and mercies, and it is all for them:
from him they "receive
abundance of grace, and of the gift of
righteousness<"
Inf. 3. How absurd, disingenuous,
and unworthy of a Christian,
is it to deny, or withhold from Christ
any thing he has, or by which
he may be served or honoured? Does
Christ communicate all he has to
you, and can you withhold any thing
from Christ? On Christ's part it
is not mine, and thine, but ours, or
mine and yours;
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 has to you, when you could claim nothing from him; you deny to part with these thing to Christ, who may not only claim them upon the highest title, his own sovereignty, and absolute property, but by your own act, who profess to have given all in covenant to him: what he gives you return 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 your souls!
Inf. 4. Then certainly no man is or can be supposed to be a loser by conversion, seeing from that day, whatever Christ is or has becomes 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 reckons
pardon. Peace, adoption, holiness,
and heaven, for nothing; that
invisibles a non-entities, and
temporals the only realities. It 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
hundred-fold advantage?
Inf. 5. How securely is the saints inheritance settled upon them, seeing they are in common with Jesus Christ? Christ and his saints are joint-heirs, and the inheritance cannot be alienated but by his consent: he must lose his interest, if you lose yours. Indeed Adam's inheritance was by a single title, and moreover, it was in his own hand, and so he might, (as indeed he soon did) divest 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, Faelicior Job in sterquilinio, quam Adamus in paradiso: Job was happier upon the dunghill, than Adam was in paradise. The covenant of grace is certainly the best tenure; as it has the best mercies, so it gives the fullest security top enjoy them.
Inf. 6. How rich and full is Jesus Christ, who communicates abundantly to all the saints, and yet has infinitely still more in himself, than has ever been received by them all.
Take all the faith of Abraham all
the meekness of Moses, all
the patience of Job, all the wisdom of
Solomon, all the zeal of
David, all the industry of Paul, and
all the tender-heartedness of
Josiah; and to this all the grace that
is poured (though in lesser
measure) into all the elect vessels. in
the world, yet still it is
short of that which remains in Christ;
"He is anointed with oil of
gladness above his fellows:" And
in all things he has and must ever
have the pre-eminence. There are many
thousand stars glittering
above your head, and one star differs
from another star in glory,
yet there is more light and glory in
one sun, than in many thousand
stars. Grace beautifies the children of
men exceedingly, but still
that is true of Christ,
Inf. 7. What delight and singular advantage must needs be in the communion of the saints, who have communion with Jesus Christ in all his races 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",
Inf. 8. In a word, those only have ground to claim interest in 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 vat 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,
Thirdly, It will appear in your
more vehement longings after
the full enjoyment of God in heaven,
And thus I have opened the method of grace in bringing home Christ and his benefits to God's elect by union, in order to communion with him.
Thanks be to God for Jesus Christ.
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 persuade all men
to come to Christ; who, in all the
former sermons, had been
represented in his garments of
salvations, and 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,
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: It is your mercy to have such a joyful sound in your ears this day. And in them I will consider their dependence, parts, and scope.
As to their dependence, it is manifest they have an immediate relation to the foregoing verse, wherein Christ opens his commission, and declares the fulness of this authority and saving power, and the impossibility of comings to God any other way. "All things are delivered to me of my Father, 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," ver. 27.
The 28th 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 myself, so great vileness and utter 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 burden 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 soul's spiritual distress and burthen: Weary and heavy laden.
2. Its invitations to Christ under that burthen: Come unto me.
3. Its encouragement to that great duty: I will give you rest.
First, The soul's spiritual distress and burthen expressed in two very emphatical words, "hoi kopiontes kai pefortismenoi", "You that labour and are heavy laden." The word which we translate labour, signifies a labouring even to faintness and tiring, to the consumption and waste of the spirits; and the other word signifies such a pressure by a burthen that is too heavy to be borne, that we do even sink down under it.
There is some difference among expositors about the quality of this burthen. Chrysostom, and some others after him, expound it of the burthen of the legal rites and ceremonies, which was a heavy burthen indeed, such as neither they, nor their fathers could bear. Under the task and burthen of these legal observances, they did sweat and toil to obtain a righteousness to justify them before God, and 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 convinced have brought them under the curse, anti will bring them to hell, and therefore labour and strive, all that in them lies, by repentance and reformation, to clear themselves from it; but all in vain, whilst 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 are
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, it will be no benefit to you,
except you come unto me. Faith
is often expressed under this notion,
see
Thirdly, Here is the encouragement Christ gives to this duty, And I will give you rest: "anapauso mas". I will refresh you, I will give you rest from your labour, your consciences shall be pacified, your hearts 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 for sin, let him weep out his eyes, 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. 2. That all burthened souls are solemnly invited to cone
to Christ.
Doct. 3. That there is rest in Christ for all that come to him
under the heavy burthen of sin.
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 at sin,"
First, The memory of sin long since
committed, is refreshed and
revived, as if it had been but
yesterday: There are fresh
recognitions of sin long since acted
and forgotten, as if they had
never been: What was done in our youth
is fetched back again, and by
a new impression of fear and horror set
home upon the trembling
conscience,
The second, namely, its accusations, do depend. These accusations of conscience are terrible things; who can stand 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
into all the circumstances and
aggravations of sin, as being
committed against light, against mercy,
against the strivings,
warnings, and regrets of conscience. So
that we may say of the
efficacy of conscience, as it is said,
Thirdly, The sentence and
condemnation of conscience: And truly
this is an insupportable burthen: The
condemnation of conscience is
nothing else but its application of the
condemning sentence of the
law to a man's person: The law curseth
every one that transgresseth
it,
Fourthly, To upbraid and reproach the sinner under his misery: and this makes a man a very terror to himself: To be pitied in misery is some relief, but to be upbraided and reproached, doubles our affliction. You know it was one of the aggravations of Christ's sufferings to be reproached by the tongues of his enemies, whilst he hanged in torments upon the cursed tree; but all the scoffs and reproaches, the bitter jeers and sarcasms in the world, are nothing to those of a man's own conscience, which will cut to the very bone.
O! when a man's conscience shall
say to him in a day of
trouble, as Reuben to his afflicted
brethren, (
This is a fourth wound of conscience, and it makes way for a fifth; for here it is as the pouring out of the vials, and the sounding of those woe-trumpets in Revelations; 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 expectation of
wrath to come, which it
begets in the soul of a guilty sinner:
Of this you read,
Believe it, friends, words cannot express what those poor creatures feel, that lie down, and rise up 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 thread of a momentary life, which will, and must, break shortly, and may break the next moment, over the everlasting burnings: No pleasant bread is to be 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, to creature-enjoyment is pleasant under these inward troubles: In other troubles they may signify something to a man's 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 satisfy it, as God requires to satisfy 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 taste 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 is no more taste or savour in them, than in the white of an egg. Music is out of tune; all instruments jar and groan. Ornaments have no beauty; what heart has a poor creature to deck that body, in which dwells such a miserable soul! to feed and pamper that carcase that has been the soul's 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 terrors indeed. You read in
Thirdly, Such is the nature of these inward troubles of spirit, that they swallow up the sense of all 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 the smallest insect. 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 of 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 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 has 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 has 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 has some
hope, and that keeps up the
heart. The afflicted soul does, in this
case, as the afflicted
church,
Thirdly, The experiences of others,
who have been in the same
deeps of trouble, are also of great use
to keep up the soul above
water. The experience of another is of
great use to prop up a
desponding mind, whilst as yet it has
none of its own; and, in deed,
for the support of souls in such cases,
they were recorded.
Fourthly, As the experiences of
others support the soul under
these burdens, so the riches of free
grace through Jesus Christ
uphold it. It is rich and abundant,
Fifthly, and lastly, Though the
state of the soul be sad and
sinking, yet Jesus Christ usually makes
haste in the extremity of
trouble to relieve it by sweet and
seasonable discoveries of his
grace; cum duplicantur lateris, 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,
Thirdly, If it be enquired, in the last place, why God makes the burden of sin press so heavy upon the hearts of poor sinners? It is answered,
First, He does it to divorce their
hearts from sin, by giving
them an experimental taste of the
bitterness and evil that is in
sin. Men's hearts are naturally glued
with delight to their sinful
courses; all the persuasions and
arguments in the world are too weak
to separate them from 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 administered "to
make their stomachs rise against
sin", as that word used by the
apostle in
Secondly, The Lord does this to
make Jesus Christ most welcome
and desirable to the soul. Christ is
not sweet till sin be made
bitter to us.
Thirdly, The Lord does 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 groan 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,"
Fourthly, The Lord does this to
prevent relapses into sin: "In
that you sorrowed after a godly sort,
what carefulness it wrought!"
Fifthly, Lastly, This the Lord
does, 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 another's case, as he that
has been in the 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,"
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 lie 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 information.
Inference 1. Is there such a load
and burden in sin? What then
was the burden that our Lord Jesus
Christ felt and bare for us, upon
whom the whole weight of all the sins
of all God's elect lay!
Inf. 2. If there be such a burden
in sin, then certainly
sinners will pay dear for all the
pleasure they find in sin in the
days of their vanity. "What one
saith of crafty counsels, we may say
of all sins; though they seem pleasant
in their first appearance,
they would 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 sting and pain, as well
as relish the sweet and pleasure of
sin. O that thou wouldst but
give thyself the leisure seriously to
ponder those scriptures in the
margin; methinks they should have the
same effect that the
handwriting upon the plaister of the
wall had upon that jovial king
in the height of a frolic,
Inf. 3. Is there such a burden in
sin, then the most tender
compassion is a debt due to souls
addicted and heavy laden with sin.
Their condition cries 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 has touched me",
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 does; and yet how do some slight spiritual troubles upon others? Parents slight them in their own children, masters in their servants; the more brutish and wicked they! O had you but felt yourselves what they feel, you would never treat them as you do. But let this comfort such poor creatures, Christ has 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 has smitten, God will be so kind to pour balm into the grounds that sin has 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 passed through the same difficulties, you cannot be without compassion to them that are now grappling with them.
Inf. 4. How inexpressible dreadful
is the state of the damned,
who must bear the burden of all their
sins upon themselves, without
relief, or hope of deliverance!
O! If sin upon the soul that is 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 joys of God's face above are as much unknown to them that have the fore-tastes 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 does 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
continuo,
Thirdly, No burden of sin lies upon any of God's elect so long as on the damned, who 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 has 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.
Inf. 5. If the burden of sin be so heavy, how sweet then must the pardon of sin be to a sin burdened soul! Is it a refreshment to a prisoner to have his chains knocked 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 has 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 has been wonderfully delivered, and had a narrow escape. O the inconceivable sweetness of a pardon! Who can read it without tears of joy? Are we glad when the grinding pain of the stone, or racking fits of the cholic are over? And shall we not be transported, when the accusations and condemnations of conscience are over? Tongue cannot express what these things are; his joy is something that no words can convey to the understanding of another, that never felt the anguish of sin.
Inf. 6. Lastly, In how sad a case are those that never felt any burden in sin, that never were kept waking and restless one night for sin?
There is a burdened conscience, and there is a benumbed conscience. The first is more painful, but the last more dangerous. O it is a fearful blow of God upon a man's soul, to strike it senseless and stupid, so that though mountains of guilt lie upon it, it feels no pain or pressure: and this is so much 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 fever, 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 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.
Satisfy not yourselves in fruitless
complaints to men. Many do
so, but they are never the nearer. I
grant it is 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 bosoms 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 mans and
if it were so, why should
not my spirit be troubled?"
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, but I
think they have more cause to fear
their peace a great deal. There
is a twofold peace that ruins most men,
peace in sin, and peace with
sin: O how glad are some persons when
their troubles are gone; but I
dare not rejoice with them. It is like
him that rejoices his ague is
gone, that it has left him in a deep
consumption. You are got rid of
your troubles, but God knows how you
have left them; your wounds are
skinned over, better they were kept
open. Surely they have much to
answer for, 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 yourselves in the
issue,
Third counsel.
Let all that are under inward troubles for sin, take heed of drawing desperate conclusions against themselves, and the final state of their own souls. Though your case be sad, it 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 not add a further and greater abuse to all the rest, by an absolute despair of mercy. It was your sin formerly to presume beyond any granite, it 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 is 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 ouch fruits and effects in your souls as theirs do, which end at last in Christ and 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
Secondly, True sorrow for sin, will
give you very low and vile
thoughts of yourselves; as you were
covered with pride before, so
you will be covered with shame after
God has convinced and humbled
you,
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,
Fourthly, The burdens of sin will
make a man set light by all
other burdens of 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 seek peace to the soul,
Fifth counsel.
Beware of those things that make your troubles longer than they 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 find that path at peace.
Secondly, Labouring to heal the wounds that the law has made upon your consciences, by a more strict obedience to it for the future, in the neglect of Christ and his righteousness.
Thirdly, In observance of what God has 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 rest. The sooner 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 labour 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 itself
eased on a sudden; "being
justified by faith, we have peace with
God",
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 Gerizim, the ravishing voice from mount Zion, "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 how many things are included in it.
In general, to come to Christ, is a
phrase equipollent, or of
tile 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.
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 pre-supposes
a fixed term to which we
come,
Secondly, Coming to Christ implies the soul's despair of salvation any other way. The way of faith is a supernatural way, and souls will not attempt it until they have tried all natural ways 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 labouring and striving all other ways 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.
Fourthly, Coming to Christ notes
the voluntariness of the soul
in its motion to Christ. It is true,
there is no coming without the
Father's drawing; but that drawing has
nothing of coaction in it; it
does not destroy, but powerfully, and
with an overcoming sweetness,
persuade the will. It is not forced or
driven, but it comes; being
made "willing in the day of God's
power,"
Fifthly, It implies this in it, That no duties, or ordinances, (which are but the ways and 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 rent 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 he cannot sit down by the way, or be as well satisfied as if he were at his journey's 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 from
Christ in the coming soul. If he has no
hope, why does it move
forward? As good sit still, and resolve
to perish where it is, as to
come to Christ, if there is no ground
to expect salvation by him.
Hope is the spring of motion and
industry; if you cut off hope, you
hinder 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
struggling with the doubts and
fears of the issue, the Lord is pleased
to enliven their faint
hopes, by setting home such scriptures
as these,
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
are upon it; and this aim of
the soul at its own good, is
legitimated, and allowed by that
expression of Christ,
Eighthly, but Lastly, and which is
the principal thing 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.
Secondly, In the next place, let us
see how Christ invites men
to come to him, and you shall find the
means employed in this work,
are either internal, and principal,
namely, the Spirit of God, who
is Christ's vicegerent, and comes to us
in his name and room, to
persuade us to believe,
First, There is an illustrating
work of the Spirit upon the
minds of sinners, opening their eyes to
see their danger and misery;
till these be discovered, no man stirs
from his place: It is sense
of danger that rouses the secure
sinner, that distresses him, and
makes him look about for deliverance,
crying, What shall I do to be
saved? And it is the discovery of
Christ's ability to save, which is
the ground and reason, (as was observed
above,) of its motion to
Christ. Hence, seeing the Son, is
joined with believing, or coming
to him, in
Secondly, There is the
authoritative call, or commanding voice
of the Spirit in the word; a voice that
is full of awful majesty and
power.
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 mill give you rest: And
that in
Fourthly, There are dreadful
threatenings 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.
Fifthly, There are moving 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 the deepest guilt and
discouragement, and yet found mercy.
Sixthly, and lastly, There is an effectual persuading, 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 no other, the answer is briefly this:
First, Because in so doing, he
follows the commission which he
received from his Father: so you will
find it runs, in
Secondly, The very order of the
Spirit's work in bringing men
to Christ, shows us to whom the
invitation and offers of grace in
Christ are to be made. For none are
convinced of righteousness, i.e.
of complete 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 him,
Thirdly, It behoves that Christ should provide for his own glory, as well as for our safety; and not to expose one to secure the other; but save us in that way which will bring him most honour and praise. And certainly such a way as this, by first convincing, humbling, and burdening the souls of men, and then bringing them home 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,
Infer. 1. If sin-burdened souls are solemnly invited to come to Christ, Then it follows, that whatever guilt lies upon the conscience of a poor humbled sinner, it 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 Christ's invitation, for the encouragement of sinners; "Come unto me, [all] ye that labour;" q.d. Let no broken hearted sinner exclude himself, when 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. It 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 invitation makes your duty.
Objec. 1. But I doubt my case is excepted by Christ himself, in at. 12:31. where blasphemy against the Holy Ghost is exempted from pardon, and I have had many horrid blasphemous thoughts injected into my soul.
Sol. Art thou a burdened and heavy laden soul? If so, thy case is not in that, or any other scripture exempted from mercy; for the unpardonable sin is always 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.
Objec. 2. But if I am not guilty of that sin, I am certainly guiltier of many great and heinous abominations of another kind, too great for me to expect mercy for; and therefore I dare not go to Christ.
Sol. The greater your sins have
been, the more need you have to
go to Jesus Christ. Let not a motive to
go to Christ be made an
obstacle in your way to him. Great
sinners are expressly called,
Objec. 3. Oh! but it is now too late; I have had many thousand calls by the gospel, and refused them; many purposes in my heart to go to Christ, and quenched them; my time therefore is past, and now it is to no purpose.
Sol. 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 and distress for sin? Is this the frame of a man's 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 yourselves 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. It is not presumption, but obedience, to come when Christ calls, as he here does, "Come unto me, all ye that labour, and are heavy laden."
Infer. A. Hence it follows, That none have cause to be troubled, when God makes the souls of their friends or relation sick with the sense of sin. It was the saying (as I remember) of Hieron to Sabinian, Nothing (said he) makes my heart sadder, than that nothing can make my heart sad. It 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 acquaintances; as if then they must be reckoned 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 music 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 do not 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.
Inf. 3. It also follows from hence,
That those to whom sin was
never any burthen, are not yet come to
Christ, nor have any interest
in him. We may as well suppose a child
to be born without any pangs,
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
they vanished like au early
cloud, or 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 alehouse or tavern for
cure. If their sorrow for sin
had been right, nothing but the
sprinkling of the blood of Christ
could have appeased their consciences,
Inf. 4. How great a mercy is it for sin-burthened souls to be within the 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, no such 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 has, 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 has 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 privilege.
Inf. 5. How sweet and unspeakably relieving is the closing of a burthened soul with Jesus Christ, by faith! It is rest to the weary soul.
Soul-troubles are spending, 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 tries this duty and that, but finds none. At last, in a way of believing, he casts himself, with his burthen of guilt and fear, upon Christ, and there is the rest his soul desires. Christ and rest come together; till faith brings you to the bosom 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 has been wandering 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 shore sweet to the shipwrecked mariner, who looked for nothing but death? uch 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 rejoice, after
a long and dangerous
voyage, to see Italy again! crying,
with loud and united voices
which made the very heavens ring again,
Italy! Italy! But no shore
is so sweet to the weather beaten
passenger, as Christ is to a
broken-hearted sinner: This brings the
soul to a sweet repose.
Inf. 6. Learn hence the usefulness of the law to bring souls to Jesus Christ. It is utterly useless, as a covenant, to justify us; but exceeding useful to convince and humble us; it cannot relieve nor ease us, but it can and does awaken and rouse us. It is 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 serpent,
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 died,"
Inf. 7. It is the immediate duty of weary and heavy laden sinners to come to Christ by faith, and not stand off from Christ, or delay to accept him upon any terms whatsoever.
Christ invites and commands such to
come unto him; it is
therefore your sin to neglect, draw
back, or defer whatever seeming
reasons and pretences there may be to
the contrary. When the gaoler
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,"
And, Lastly, Bethink thyself, 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. 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, but none but
believers find it. We which have
believed, (saith the apostle) do
enter into rest,
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, whilst it knew not where to bestow itself, or how to be secured from the wrath to come; but when all is embarked in Christ for eternity, and the soul fully resolved to lean upon him, and to trust to him, now it feels the very initials of eternal rest in itself: 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; it is restored, renewed, and recreated, as it were, by that sweet repose it has 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 the 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 soul's fears, troubles
and sorrows are presently over end at
an end, as soon an it is come
to Christ by faith. They will have many
troubles in the world after
that, it may be, more than ever they
had in their lives: "Our flesh
(saith Paul) had no rest,"
Caution 2.
We may not think all believers do
immediately enter into the
full, actual sense of rest and comport,
but they presently enter
into the state of rest. "Being
justified by faith, we have peace
with God,"
Caution 3.
We may not conceive that faith itself is the soul's rest, but the means and instruments 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.
Waving thus guarded the point against misapprehensions, by these needful cautions, I shall next show 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 die Lord Jesus; and you shall find,
First, That one principal ground of
trouble is the guilt of sin
upon the conscience, of which I spoke
in the former point. The curse
of the law lies heavy upon the soul, so
heavy that nothing is found
in all the world able to relieve it
under that burden; 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
authentic 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
Jesus,"
Secondly, The soul of a convinced
sinner is exceedingly
burdened with the uncleanness and
filthiness wherewith sin has
defiled and polluted it. Conviction
discovers the universal
pollution of heart and life, so that a
man loathes and abhors
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 them; he has 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; {or, upon
our believing, there is an heart
purifying principle planted in the
soul, which does, by degrees, cleanse
that fountain of corruption,
and will at last perfectly free the
soul from it.
Thirdly, It was an intolerable
burden to the soul to be under
the continual fears, alarms, and
frights of death and damnation; its
life has been a life of bondage, upon
this account, ever since the
Lord opened his eyes to see his
condition. Poor souls lie down with
tremblings, for fear what a night may
bring forth. It is a sad life
indeed to live in continual bondage of
such fears; but faith sweetly
relieves the trembling conscience, by
removing the guilt which
breeds its fears. The sting of death is
sin. When guilt is removed,
fears vanquish. "Smite, Lord,
smite, said Luther, for my sins are
forgiven." Now, if sickness come,
it is another thing than it was
wont to be.
Fourthly, A convinced sinner, out of Christ, sees every thing against him; nothing yields any comfort, yea, every thing increases and aggravates his burden, when he looks 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 end miserable; nothing but trouble and danger, Christless and comfortless; and if he looks 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,
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 has 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 has 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, being full of admiration and holy astonishment, that it is as it is; and that be is where he is, though he be not yet where he would be. O! it is a blessed life to Live as a poor recumbent, by acts of trust and affiance, though, as yet, he have but little evidence; that he is resolved to trust all with Christ, though he be not yet certain of the issue. O this it a comfortable station, a sweet condition to what it was, either when the soul wallowed in sin, in the days before conviction, or was swallowed up in fears and troubles for sin after conviction; now it has 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; it is no longer 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 embark my eternal interests in that bottom; here I fix, and here I resolve to live and die. 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 anywhere, 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 satisfy him that it is well at present, except he have a prospect that it shall be so hereafter. But now the soul has committed itself and all its concernments to Christ for eternity, and this being done, it is 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 has 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 has delivered me from the love of sin, will, I trust, preserve me from ruin 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 has disowned death of its sting: for 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, certainty it is a design of Satan against the peace and welfare of men's 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 Felix, "Those desperate and restless spirits (saith he) have no other peace but in bringing us to the same misery themselves are in:" He goes about as a roaring lion, 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 ruin your souls. It is true they have a very specious and colourable appearance; they are gilded 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 season of mercy, and an hundred others 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 devil is certainly in it.
Infer. 2. Hence also it follows that unbelief is the true reason of all that disquietness and trouble, by which the minds of poor dinners are so racked and tortured.
If you will not believe, you cannot be established; till you come to Christ, peace cannot cone to you: Christ and peace are undivided. Good souls, consider this; you have tried 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 persuaded 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 yourselves upon the rack of conscience? Is it easy 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, until you are in the way of faith, which is the true and only method to obtain rest.
Inf. 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 souls!
How has the Lord filled and
furnished Jesus Christ with all
that is suitable to a believer's wants!
Does the guilt of sin
terrify 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
fullness 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,"
Inf. 4. How unreasonable, and wholly inexcusable, in believers, is the sin of backsliding from Christ! Have you found rest in him, 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 stream off a crystal fountain, to go to a filthy puddle, lake, or an empty cistern; such the best enjoyments of this world are, in comparison with Jesus Christ.
That was a melting expostulation of
Christ's with the
disciples,
Infer. 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 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
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 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
1. The titles, and
2. The privileges of Jesus Christ.
The titles of Christ are so many motives or arguments fitted to persuade 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 brings 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 are 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; Christ came to be a physician to sick souls; Pharisees were so well in their own conceit, that Christ saw that they would have little to do with him, 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 sinner. And,
3. Of the carriage of Christ, and his different respect to both.
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 a physician."
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 are sick need the physician.
Thirdly, We have here Christ's carriage, and different respect to both; the former he rejects and passeth by, as those with whom he has no concernment; the latter he converseth 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 suits 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,
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 has, 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,
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 diocese of sin; in which three things are found exceeding burdensome to sick souls.
1. The guilt,
2. The dominion,
3. The inherence of sin; all cured by this physician, and how.
First, The guilt of sin; this is a
mortal wound, a stab in the
very heart of a poor sinner. It is a
fond and groundless distinction
that Papists make of sins mortal and
venial; all sin, in its own
nature is mortal,
This disease, our great physicians
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,
Secondly, The next evil in sin cured by Christ, is the dominion 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 does 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,
Secondly, As the dominion of sin
depraved and defiled the
conscience,
Thirdly, As the dominion of sin
stiffened 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!"
Fourthly, As the power of sin
hardeneth 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 to dissolve in
the breast of a sinner in
godly sorrow,
Fifthly, As the power of sin
misplaced and disordered all the
affections, so sanctification reduces
them again and sets them
right,
Thirdly, The inherence of sin in
the soul: this is a sore
disease, the very core and root of all
our other complaints and
ailes. This made the holy apostle
bemoan himself and wail so
bitterly,
It is a wonderful mercy to have the guilt and 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 is a clear case, that sill like ivy in the old walls, will never be gotten out till the walls be pulled down, and then it is pulled up by the roots. This cure Christ will perform in a moment, upon our dissolution. For it is plain,
First, That none but perfected
souls, freed from all sin, are
admitted into heaven,
Secondly, It is as plain, that no
such personal perfection and
freedom is found in any man on this
side death and the grave,
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, 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 has 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
Secondly, As sin is the disease of
the saints, so also is
sorrow: the best saints must pass
through the valley of 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;'
First, Christ cures troubles, by
sanctifying them to the souls
of his that are wider affliction, and
makes their very troubles
medicinal and healing to them. Trouble
is a scorpion, and has a
deadly sting, but Christ is a wise
physician, and extracts a
sovereign oil out of this scorpion,
that heals the wound it makes.
By afflictions, our wise Physician
purges our corruptions, and so
prevents or cures greater troubles by
lesser; inward sorrows by
outward ones.
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,
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,
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 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
has the tongue of the learned,
that he should know how to speak a word
in season to him that is
weary,"
Secondly, None so able to cure and
heal the wounds of afflicted
souls as Christ is; he only has 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
benumbed by stupefactive medicines,
prepared by the devil, for that
end; but pacified it can never be but
by the blood of Christ,
Thirdly, None so tender-hearted and
sympathising 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
has had experience,
Fourthly, None cures in so
wonderful a method as Christ does;
he heals us by his stripes,
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
emblem of a convinced, humbled
sinner, said, in himself; I will return
to my father, the father ran
to meet him,
Sixthly, None so willing to receive
and undertake all
distressed and afflicted souls as Jesus
Christ is, he refuses none
that come to him.
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,
Eighthly, None so free and generous
as Christ; he does all
gratis; he sells not his medicines,
though they be of infinite
value; but freely gives them;
Ninthly, and lastly, None rejoice
in the recovery of souls more
than Christ does. O! it is unspeakably
delightful to him to see the
efficacy of his blood upon our souls;
The uses of this point are,
For information and direction
First, From whence we are informed of many great and necessary truths deducible from this: As,
Inference 1. How inexpressible id
the grace of God, in
providing such a physician as Christ,
for the sick and dying souls
of sinners! O blessed be God that there
is a balm in Gilead, and a
Physician there! that their case is not
desperate, forlorn and
remediless, as that the devils and
damned is. There is but one case
exempted from cure, and that, such as
is not incident to any
sensible, afflicted soul,
Infer. 2. What a powerful restraint
from sin is the very method
ordained by God, for the cure of it!
Inf. 3. If Christ be the only physician of sick souls, what sin and folly is it for me, to take Christ's work out of his hands, and attempt to be their own physician.
Thus do those that superstitiously endeavour to heal their souls by afflicting their bodies; not Christ's blood, but their own, must be the plaister: and as blind Papists, so many carnal and ignorant Protestants strive, by confession, restitution, reformation, and stricter course of life, to heal those moulds that sin has 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.
Inf. 4. How sad is tile case of those souls, to whom Christ has not yet been a physician? They are mortally wounded by sin, and are like to die of their sickness, no saving, healing applications have 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 begin,
Secondly, In that nothing will
divorce and separate them from
their lusts; a sure sign they are not
under Christ's cure, nor were
ever made sick of sin. O if ever Christ
be a physician to thy soul,
he will make thee loathe what now thou
lovest, and say to thy most
pleasant and most profitable lusts, Get
ye hence,
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
Inf. 5.. What cause have they to be
glad, that are under the
hand and 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 rejoice when
the strength of a natural
disease is broken, and nature begins to
recover ease and vigour
again? And shall we not much more
rejoice, when our souls begin to
mend, and recover sensibly, and all
comfortable signs of health and
life appear upon them? particularly,
when the understanding, which
was ignorant and dark, has the light of
life beginning to dawn into
it; such is that in
Second use for direction.
In the last place, this point yields matter of advice and direction to poor souls that are under the disease of sin; and they are of two sorts, which I will distinctly speak to: viz. First, Such as are under their first sickness of 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, 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 remedies: and it is very usual with the devil to convex his temptations to distressed souls, by such hands; because, by them, he can do it with least suspicion. It was Augustine's complaint, that his own father took little care for his soul; and many parents act, in this case, as if they were employed by Satan.
Secondly, Be not too eager to get out of trouble, but be content to take God's way, and wait his time. No woman that is wise, would desire to have her travail hastened one day before the due time; nor will it be your interest to hasten too soon out of trouble. It 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 is own troubles to the loss of his own peace, and 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 lie, 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 you, 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 employed in such work as this.
Fourthly, Be much with God in secret, open your hearts to him, and pour out your complaints into his bosom. The 102 Psalm bears a title very suitable to your case and duty; yea, you will find in 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 spent betwixt God and you.
Fifthly, Plead hard with God in
prayer for help and healing.
"Heal my soul, (saith David) for I
have sinned against thee,"
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 still in troubles, and cannot obtain peace, but their wounds bleed still, and all they hear in sermons, or do in the 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 have 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 yourselves more with the nature of true justifying faith; a mistake in that has 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 thankful to shun sin, than to get yourselves clear of trouble: it is sad to walk in darkness, but worse to lie under guilt. Say, Lord, I would rather be grieved myself, 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.
This scripture is part of Zechariah's prophecy, at the rising of that bright star, John, the harbinger and fore-runner 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 unspeakable riches of mercy through Jesus Christ, in a song of praise. Wherein note,
The mercy celebrated, viz. redemption by Christ, ver. 68.
The description of Christ by place and property, ver. 69.
The faithfulness of God in our redemption this way, ver. 70.
The benefit of being so redeemed by Christ, ver. 71.
The exact accomplishment of all the promises made to the fathers in sending Christ, the mercy promised, into the world, ver. 72. "To perform the mercy promised to our fathers," &t. In these words we find two parts, viz.
1. A mercy freely promised.
2. The promised mercy faithfully performed.
First, You have a mercy freely promised, viz. by God the Father, from the beginning of the world, and often repeated and confirmed in several succeeding ages, to the fathers, in his covenant-transactions.
This mercy is Jesus Christ, of whom he speaks in this prophecy the same which he stilts "An horn of salvation in the house of David," ver. 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.
It is put for the free and undeserved favour of God to the creature, and this favour of God may respect the creature two ways, 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 ills 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 God's favour, and they are either,
1. Principal and primary: or,
2. Subordinate and secondary.
Of secondary 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,
Secondly, We find here also the promised mercy faithfully performed; "To perform the mercy promised." What mercy soever the love of God engaged 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.
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 mercy was performed.
First, Christ is the mercy, emphatically so called: the peerless, invaluable, and matchless mercy: Because he is the prime fruit of the mercy of God to sinners. The mercies of God are infinite; mercy gave the world and us our being; all our protection, provision, and comforts in this world are the fruits of mercy, the free gifts of divine favour: but Christ is the first end chief; all other mercies, compared with him, are but fruits from that mot, and streams from that fountain of mercy; the very bowels of divine mercy are in Christ, as in ver. 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 God to
sinners is dispensed and conveyed
through Christ to them,
Thirdly, Christ is the mercy, because all inferior mercies derive both their nature, value, sweetness, and duration from 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,
Secondly, They derive their value as well as nature from Christ: For how little, I pray you, does it signify to any man to be rich, honourable, politic, and successful in all his designs in this world, if after all he must lie 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 mercy itself, 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 Lord's supper; 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 is all: there is not one 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 completes 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 kind of mercy Christ is; and we shall find many lovely and transcendent properties to commend him to our souls.
First, He is free and undeserved
mercy, called upon that
account, The gift of God,
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,"
Thirdly, Christ is the seasonable
mercy, given by the Father to
us in due time,
Fourthly, Christ is the necessary
mercy, there is an absolute
necessity of Jesus Christ; hence in
scripture he is called the
"bread of life,"
Fifthly, Christ is a
fountain-mercy, and all other mercies flow
from him: A believer may say with
Christ, "All my 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,"
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,"
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 those believers are upon
that account called a peculiar
people,
Eighthly, Jesus Christ is a table
mercy, suited in every
respect to all our needs and wants,
Ninthly, Christ is an astonishing
and wonderful mercy; his Name
is called wonderful,
His abasement is wonderful,
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)
Eleventhly, Christ is an
unsearchable mercy; who can fully
express his wonderful name?
Twelfthly, and lastly, Christ is an
everlasting mercy; "the
same yesterday, to day, and for ever,"
Thirdly, The last thing to be opened is the manner of God's performing his mercy to his people; which the Lord did,
1. Realty 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.
The manifestation of Christ in the
flesh was no phantasm or
delusion, but a most evident and
palpable truth.
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 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 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,
Secondly, As to his birth, the time, place, and manner thereof were foretold to the fathers, and exactly performed to a little.
First, The time prefixed, more
generally in Jacob's prophecy,
Secondly, The place of his birth
was foretold to be Bethlehem
Ephrata,
Thirdly, His parent was to be a
virgin,
Fourthly, His stock, or tribe, was
foretold to be Judah,
Fifthly, His harbinger, or
forerunner was foretold,
Sixthly, The obscurity and meanness
of his birth were
predicted,
Thirdly, His doctrine and miracles
were foretold,
Fourthly, His death for us was
foretold by the prophets,
Fifthly, His burial in the tomb of
a rich man was foretold,
Sixthly, His resurrection from the dead was typed out in Jonah, and fulfilled in Christ's abode three days and nights in the grave, atth. 12:49.
Seventhly, The wonderful spreading
of the gospel in the world,
even to the Isles of the Gentiles, was
prophesied of,
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 and hope for 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 art christless? There is not one drop of saving mercy that comes in any other channel 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 mayest be a Christless,
and covenantless soul, and yet have
variety of temporal mercies, as
Ishmael had,
Why, but I will repent of sin, strive to obey the commands of God, make restitution 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, this will not, this cannot do.
First, All your sorrows, tears and mournings for sin cannot obtain mercy; could you shed as many tears for any 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 souls to be such. The repentance of a soul finds, through Christ, acceptance with God, but out of him it is nothing.
Secondly, All your strivings to
obey the commands of God, and
live more strictly for time to come,
will not obtain mercy.
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, it is he must loose your consciences from the bond of guilt, or they can never be loosed.
Fourthly, All your cries to God for
mercy will not prevail for
mercy, if you be out of Christ,
Fifthly, Your vows and engagements
to God for time to come
cannot obtain mercy; for they being
made in your own strength, it 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,
Inf. 2. Is Christ, the mercy of mercies, greater, better, and more necessary than all other mercies: then let no inferior mercy satisfy you for your portion.
God has 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, "he protested God
should not put him off so:" and
David was of the same mind,
First, What is there in these
earthly enjoyments, whereof the
vilest men have not a greater fulness
than you?
Secondly, What comfort can all
these things give to a soul
already condemned as thou art;
Thirdly, What sweetness can be in
them, whilst they are all
unsanctified things to you? enjoyments
and sanctification are two
distinct things,
Fourthly, What pleasure can you
take in these things, of which
death must shortly strip you naked? You
must die, you must die; and
whose then shall all those things be,
for which you have laboured?
Be not so fond, to think of leaving a
great name behind you: it 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 has been on earth, the more
intolerable will your condition
be in hell; yea, these earthly delights
do not only increase the
torments of the damned, but also
prepare (as they are instruments of
sin) the souls of men for damnation,
Inf. 3. Is Christ, the mercy of
mercies, infinitely better than
all other mercies? Then let all that be
in Christ be content, and
well satisfied, whatever other inferior
mercies the wisdom of God
sees fit to deny them. You have a
Benjamin s portion, a plentiful
inheritance in Christ; will you yet
complain? Others have houses,
splendid and magnificent upon earth;
but you have "an house made
without hands, eternal in the heavens,"
Inf. 4. Is Christ the mercy, i.e.
he in whom all the tender
mercies of God towards poor sinners
are, then let none be
discouraged in going to Christ, by
reason of the sin and
unworthiness that are in him: his very
name is mercy, and as his
name is, so is he. Poor drooping
sinner, encourage thyself in the
way of faith; the Christ to whom thou
art going, is mercy itself to
broken hearted sinners moving towards
him in the way of faith; doubt
not that mercy will repulse thee; it is
against both its name and
nature so to do. Jesus Christ is so
merciful to poor souls that come
to him, that he has received and
pardoned the chiefest of sinners;
men that stood as remote from mercy as
any in the world,
Object. But yet it cannot enter into my thoughts that I should obtain mercy.
Sol. First, thou measure God by
yourselves,
Secondly, You are discouraged, because you have not tried. Go to Jesus Christ, poor distressed sinners; try him, and then report what a Christ thou findest him to be.
Object. But I have neglected the time of mercy, and now it is too late.
Sol. How know you that? Have you seen the book of life, or turned over the records of eternity? Or do you not unwarrantably 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?
Object. But I have waited long, and yet see no mercy for me.
Sol. May not mercy be coming, and you not see it? Or have you not waited at the wrong door? If you wait for the mercy of God through Christ, in the way of humiliation and faith, and continue waiting, assuredly mercy shall come at last.
Inf. 5. Has God performed the mercy promised to the Fathers, the great mercy, the capital mercy, Jesus Christ; then let no 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,
Secondly, This mercy virtually
comprehends all other mercies,
Thirdly, The promises that contain
all other mercies, are
ratified and confirmed to believers in
Christ,
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. Has he given thee Christ? He will give thee bread to eat, raiment 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.
Inf. 6. Lastly, How mad are they that part with Christ, the best of 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.
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 answers in the following verses, wherein she asserts his excellency in general. Ver. 10. "He is the chiefest among ten thousands;" confirms that general assertion, by an enumeration of his particular excellencies, to ver. 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.
S. The manner of predication.
First, The subject, He, viz. the Lord Jesus Christ, after 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 him, viz. That he is a lovely one, Machamaddim, desires; according to the import of the original, "which signifies earnestly to desire, covet, or long after that which is most pleasant, grateful, delectable, and admirable." 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 are 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] 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 other thing belonging to him; you will find him altogether lovely, There is nothing ungrateful in him, there is nothing lovely without him. Hence note,
Doct. That Jesuit Christ is the loveliest person souls can set
their eyes upon,
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 respect Christ is so.
First, Let us weigh this excellent expression, and particularly consider what is contained 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 is not amiable." The excellencies of Jesus Christ are perfectly exclusives of all their opposites; there is nothing of a contrary nature or quality found in him to alloy 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 foils to set off their beauty; the best creature is but a bitter street 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 every ray
of God is precious, so every thing that
is in Christ is precious:
Who can weigh Christ in a pair of
balances, 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,"
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.
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; it
cannot hold one drop of true
comfort,
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 desirable; Christ carries
away all loveliness from
them; "He is (saith the apostle)
before all things,"
First, All other loveliness is derivative and secondary; but the loveliness of Christ 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 itself are more 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 desirable 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
creatures is a fading flower; if
not before, yet certainly at death it
must fade away.
Fourthly, The beauty and holiness
of creatures are endearing
and dangerous; a man may make an idol
thereof; and dote beyond the
bounds of moderation upon them, 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,
Fifthly, The loveliness of every creature is of a cloying and glutting nature; our estimation of it abates and sinks 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 desirable is he.
Sixthly, and lastly, All other loveliness is unsatisfying and straitening 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 itself; but it still feels itself confined 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 liver has not room to turn; and besides, is ever told anon striking ground and foundering in those shallows. But Jesus Christ is every way adequate to the vast desires of the soul; in him it has see-room enough; there it may spread all its sails, 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,
First, He is altogether lovely in
his person: a Deity dwelling
in flesh,
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,
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,"
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! Ma1. 4:2. If a pardon be sweet to a condemned malefactor, how sweet must the sprinkling the blood of Jesus be to the trembling conscience of a law condemned sinner? If a rescue from a cruel tyrant be sweet to a poor captive, how sweet must it be to the ears of enslaved 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 comforts 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,
Secondly, He is a lovely bridegroom to all that he espouses to himself. How does 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 espouses 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,
Secondly, He expects nothing with
us, and yet bestows himself,
and all that he has, upon us. Our
poverty cannot enrich him, but he
made himself poor to enrich us,
Thirdly, No husband loves the wife
of his bosom, as Christ
loved his people,
Fourthly, None bears with
weaknesses and provocations as Christ
does; the church is stiled "the
Lamb's wife,"
Fifthly, No husband is so immortal
and everlasting a husband as
Christ is; death separates all other
relations, but the soul's union
with Christ is not dissolved in the
grave; yea, the day of a
believer's 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,
Sixthly, No bridegroom advanceth
his bride to such honours by
marriage, as Christ does; 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,
Seventhly, and lastly, No marriage
was ever consummated with
such triumphal solemnity, as the
marriage of Christ and believers
shall be in heaven,
Thus Christ is altogether lovely, in the relation of a Bridegroom.
Thirdly, Christ is altogether
lovely, in the relation of an
Advocate.
First, He makes our cause his own,
and acts for us in heaven,
as for himself,
Secondly, Christ our Advocate,
follows our suit and business in
heaven, as his great and main design
and business) therefore, in
Thirdly, He pleads the cause of
believers by his blood; it
satisfies him not, as other advocates,
to be at the expense of words
and oratory, which is a cheaper way of
pleading; but he pleads for
us by the voice of his own 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,
Fourthly, Christ is altogether
lovely in the relation of a
friend, for in this relation he is
pleased to own his people,
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.
Secondly, No friend in the world is
so generous and bountiful
to his friend, as Jesus Christ is to
believers;
Thirdly, No friend sympathises so
tenderly with his friend in
affliction, as Jesus Christ does with
his friends: "In all our
afflictions he is afflicted,
Fourthly, No friend in the world
takes that complacency in his
friend, as Jesus Christ does in
believers.
Fifthly, No friend in the world loves his friend with so fervent 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 endured the storms of the wrath of God, the heat of his indignation, for our sakes. David manifested his love to Absalom, 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 itself, in our stead, and for our sakes.
Sixthly, No friend in the world is
so constant and unchangeable
in friendship as Christ is,
Use. First, Is Jesus Christ altogether lovely, then I beseech you set your souls upon this lovely Jesus. Methinks such an object as has 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 has done for, and deserved from you, you would need no arguments of mine to persuade you to love him.
Secondly, Esteem nothing lovely but as it is enjoyed in Christ, or improved for Christ. Affect nothing for itself, love nothing separate from Jesus Christ. In two things we all sin in 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, that are so free of their affections to vanities and trifles, and so hard to be persuaded to the love of Christ, who is altogether lovely. O how many pour out streams of love and delight upon the vain and empty creature; whilst no arguments can draw forth one drop of love from their obdurate and unbelieving hearts to Jesus Christ! I have read of one Joannes Mollius, who was observed to go often alone, and weep bitterly; and being pressed by a friend to know the cause of his troubles; O! 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
carriage 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,"
First, Never be ashamed to own Christ: he is altogether lovely; he can never be a shame to you; it 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
earth, that you may be with the
altogether lovely Lord Jesus Christ
in heaven. Lift up your voices with the
spouse,
Seventhly, Strive to be Christ-like, as ever you would be lovely in the eyes of God and man. Certainly, my brethren, it 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 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 him. Is loveliness in the creature so attractive? And can the transcendent loveliness of Christ draw none? O the blindness of man! If you see no beauty in Christ why you should desire him, it is because the god of this world has blinded your minds.
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, employed their care and cost in building and adorning their own houses: but, at last, beings persuaded to set about the work, they met with this discouragement, that such was the poverty of the present time, that the second structure would no way answer the magnificence and splendour of the first. In Solomon's 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 dazzled with the goodly stones of the temple, and, in the mean time, to neglect and overlook that which gives it the 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, is plainly intimated to be whilst the second temple should be standing. Where, by the way, we find just cause to admire at and bemoan the blindness that is happened to the Jews, who, owning the truth of this prophecy, 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,
Doct. That the desires of God's elect in all kingdoms, and
among, 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 ruins of the world by
sin, has 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
God's salvation to the ends
of the earth; and accordingly speaks
the apostle,
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 what that phrase may import; and there are divers things that are supposed, or included in it.
First, That God the Father has
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,
And, indeed, herein the grace of
God does admirably shine forth
in the freeness of it, that even the
most barbarous nations are not
excluded from the benefits of
redemption by Christ. This is what the
apostle admires, that Christ should be
preached to the Gentiles,
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 does the Sun of
righteousness suffice for the
redemption, justification,
sanctification and salvation of the
people of God all over the world;
Thirdly, It implies the reality that is in godliness. It shews you that religion is no fancy, as the atheistical world would persuade 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 truly 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 other's faces, nor heard of each other's names, 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 burdens, these my wants and miseries; the same things my desires and fears: one and the same Spirit works in all believers throughout the world; which could never be if religion were but a fancy, 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 has, 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 God's
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,
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: it is not the amenity, fertility, riches and pleasures, the inhabitants of any kingdom of the world do enjoy, that can satisfy the desires of their souls: when once God touches their hearts with the sense of sin and misery, then Christ, and none but Christ is desirable and necessary, in the eyes of such persons. any kingdoms of the world abound with riches and pleasures; the providence of God has carved liberal portions of the goody 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 all 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.
Object. But there lies one great objection against this truth, which must be solved; 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 desire him.
Sol. First, We must remember the
nations of the world have
their times and seasons of conversion;
those that 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
enlightened in the knowledge of
Christ; and then shall the promise be
fulfilled,
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.
In the next place, Secondly, we are to enquire upon what 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 has that in himself which relieves their wants, and answers to all their need. As.
First, They are all, by nature,
under condemnation,
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 lie 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. O how welcome
will he be that cometh unto
them, not by blood only, but by water
also,
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 barred out of
heaven; those doors 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,"
1. For information.
2. For examination.
3. For consolation.
4. For exhortation.
5. For direction.
First use for information.
First, Is Christ the desire of all
nations? how vile a sin is
it then in any nation, upon whom the
light of the gospel has shined,
to reject Jesus Christ? And say, as
those in
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 is called)
Second use for examination.
If Christ be the desire of all nations, examine whether he 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 heart. 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? Has 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?
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,
Thirdly, Are your desires after Christ industrious desires, using all the means of accomplishing what you desire! thou 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 sudden motion or 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 love or delight.
Fifthly, Will your desires after
Christ admit no satisfaction,
nor find rest any where but in the
enjoyment of Christ? then are
your desires right desires. The soul
that desires Christ, can never
be at rest till it come home to Christ,
Sixthly, Do your desires after Christ spring from a deep sense of your need and want of Christ? Has 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.
Third use for consolation.
Do you indeed, upon serious trial, find such desires after Christ as were described above? O, bless the Lord for that day wherein Christ, the desire of all 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 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
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: our desires after Christ are inflamed from the desires of Christ after you.
Thirdly, Blessed in this, that your
desires shall surely be
satisfied,
Fourthly, Blessed in this, that God
has 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 honour in
the world; toiling themselves like
children in pursuit of a painted
butter fly, which when they have
caught, does but daub their
fingers: God, meanwhile, has directed
your desires to Christ, the
most excellent object in heaven or
earth. Any good will satisfy some
men; O, happy soul, if none but Christ
can satisfy thee!
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,
Seventhly, Blessed in this, that
your desires after Christ will
make death much the sweeter and easier
to you,
Fourth use for exhortation.
In the fourth place, let me exhort and persuade all to 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 O that I could effectually press home this exhortation upon your hearts; let me offer some moving considerations to you, and may the lard accompany them to your hearts.
First, Every creature naturally desires its own preservation; do not you desire the preservation of your precious and immortal soul! If you do, then make Christ your desire and choice, without whom they can never be preserved, Jude, ver. 1.
Secondly, Do not 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? O covet union
with him! then shall your
souls be happy, when your bodies drop
off from them at death,
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 should you have comfort in them, if you miss Christ?
Fifthly, Does 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,"
Sixthly, How absolutely necessary
is Jesus Christ to your
souls? Bread and water, breath and
life, are not so necessary as
Christ is; "One thing is
necessary,"
Seventhly, How suitable a good is
Christ to your souls!
comprising whatsoever they want,
Eighthly, How great are the
benefits that will redound to you
by Jesus Christ! In him you shall have
a rich inheritance settled
upon you: all things shall be yours,
when you are Christ's,
Ninthly, All your well-grounded
hopes of glory are built upon
your union with Christ,
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 passed, by the great and awful Judge, upon the righteous and 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.
Fifth use for direction.
Do these, or any other considerations, put thee upon this 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.
Direct. 1. Redeem some time every
day for meditation; get out
of the noise and clamour of the world,
Direct. 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,
Direct. 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 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.
Direct. 4. Think upon the severe
wrath of God due to every sin;
"The wages of sin is death,"
Direct. 5. Ponder well the happy
state and condition they are
in who have obtained pardon and peace
by Jesus Christ,
Direct. 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,
Direct. 7. Associate yourselves 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 bear all the
people of God, as upon my knees, to
take heed, and beware, lest by
the carelessness and scandal 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,
Blessed be God for Jesus Christ. the desire of all nations.
In this chapter the apostle discourses to the Corinthians, of the excellency of his ministry, both to obviate the contempt which some cast upon it for want of human 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," ver. 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, ver. 4, 5.
Thirdly, Though his discourses seemed jejune and dry to carnal hearers, yet they had a depth and excellency in them, which spiritual and judicious Christians saw and acknowledged, ver. 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, ver. 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 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 Cameron 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, they would not have crucified the Lord of glory." In which words we find one of Christ's glorious and royal titles, The Lord of glory: upon which title will be my present discourse. The words being fitly rendered, and nothing of ambiguity in them, they give us this observation,
Doct. That' Christ crucified is the Lord of glory.
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;
But more particularly let us consider the glory of Christ, as it is distinguished into his either,
1. Essential, or,
2. Mediatorial glory.
First, The essential glory of
Christ, which he has as God from
everlasting; which is unspeakable and
inconceivable glory: For
(saith the apostle,
Secondly, The mediatorial glory of
Christ is exceeding great.
This is proper to him, as the head of
the church, which he has
purchased with his own blood. Of this
glory the apostle speaks,
1. In the fulness of grace inherent in him; or,
2. In the dignity and authority put upon him.
First, In the tallness of grace
inherent in him: The humanity
of Christ is filled with grace, as the
sun with light:
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,
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 said to receive from
his redeemed ones.
Inference 1. How wonderful was the
love of Christ, the Lord of
Priory, to be so abased and bumbled, as
he was for us, vile and
sinful dust? It is astonishing to
conceive that ever Jesus Christ
should strip himself of his robes of
glory, to clothe himself with
the mean garment of our flesh: O 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 wandering atom; if the most
glorious angel in heaven had been
transformed even into a fly; it had
been nothing to the abasement of
the Lord of glory. This act is
everywhere celebrated in scripture as
the great mystery, the astonishing
wonder of the whole world,
Inf. 2. How transcendently glorious is the advancement of be believers, by their union with the Lord of glory? This also is an admirable and astonishing mystery; it is the highest dignity of which our nature is capable, to be hypostatically united; and the greatest glory of which our persons are capable is 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 loathsome sinner, viler than the vilest creature, 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 stooped down to look into: Such an honour as this could never have catered into the heart of man. It would have seemed a rude blasphemy in us, once to have thought or spoken of such a things, had not Christ made first the motion thereof; yet how long didst thou make this Lord of glory wait upon thy undetermined will, before he gained thy consent? ight 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 father's house, that so great a King, should stoop so far beneath himself, to such a worm as I am! That strength should unite itself to weakness, infinite glory to such baseness! O grace, grace, for ever to be admired!
Inf. 3. Is Jesus Christ the Lord of
glory? Then let no man
count himself dishonoured by suffering
the vilest indignities for
his sake: The Lord of glory puts glory
upon the very suffering you
undergo in this world for him. "Moses
esteemed the reproaches of
Christ greater riches than the
treasures of Egypt,"
Inf. 4. Is Christ the Lord of
glory? How glorious then shall
the saints one day be, when they shall
be made like this glorious
Lord, and partake of his glory in
heaven?,
Inf. 5. How has the devil
blindfolded, and deluded them that
are frighted off from Christ, by the
fears of being dishonoured by
him? Many persons have half a mind to
religion, but when they
consider the generality of its
processors 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 chuse
rather to remain wicked, than to be
esteemed vile: But to them that
believe, Christ is an honour; as the
word which we translate
"precious" might be rendered,
Inf. 6. If Christ be the Lord of
glory, how careful should all
be who profess him, that they do not
dishonour Jesus Christ, whose
name is called upon by them? Christ is
a glory to you, be not you a
shame and dishonour to him. How careful
had Christians need to 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; it
is not your honour only, but the honour
of Christ which is engaged
and concerned in your actions. O let
not the carelessness or scandal
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
down from thence; for (saith he) thy
people, which thou hast brought
forth out of Egypt, have corrupted
themselves,
Inf. 7. What delight should Christians take in their daily converse with Jesus Christ in the way of duty? Your converses in prayer, hearing, and meditation, are with the Lord of glory: The greatest peers in the kingdom count it more honour to be in the presence of a king, bare-headed, or upon the knee at court, than to have thousands standing bare to them in the country. When you are called to the duties of communion with Christ, you are called to the greatest honour, dignified with the noblest privilege 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 pressing 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 veiled by ignorance and unbelief, from the eyes of his own people; it is but seldom the best of saints, by the eye of faith, do see the King in his glory.
Inf. 8. If Christ be so glorious,
how should believers long to
be with him, and behold him in his
glory above? Most men need
patience to die, 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,
Blessed be God for Jesus Christ, the Lord of glory.
Several glorious titles of Christ have been already spoken to, out of each of which much comfort flows to believers: It 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 mercy: The loveliness, the desirableness, and the glory of Christ, are all so many springs of consolation. But now I am to show 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 Simeon's prophecy concerning Christ; and in this text, a description of the person and quality of Simeon himself, who is described two ways.
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 waited for Christ.
First, That the consolation of Israel it a phrase descriptive of Jesus Christ, is beyond all doubt, if you consult ver. 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
the believers of those times that
preceded the incarnation of Christ
is past doubt; they all waited for that
blessed day: But it was
Simeon's lot to fall just upon that
happy point 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,
Doct. That Jesus Christ is the only consolation of believers,
and of none besides them.
So speaks the apostle,
1. What is meant by consolation.
2. That Christ, and he only, is consolation to believers.
S. 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, which is nothing else but the cheerfulness of a man's 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,
Spiritual comfort is the
refreshment, peace, and joy, gracious
souls have in Christ, by the exercise
of faith, hope, and other
graces,
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 of it. 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 believer's consolation,
Secondly, Interest and propriety in
these comfortable things,
are requisite to our consolation by
them,
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,"
Secondly, Next I will shew you that Christ, and he only, is matter of consolation to believers: which will demonstratively appear by this argument.
First, He that brings to their souls all that is comfortable, and removes from their souls all that is uncomfortable, must 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? No
thing can be matter of greater comfort
in this world. Why, this
Christ brings to all believers,
Are the hopes and expectations of
heaven and glory comfortable!
Yes sure, nothing is comfortable if
this be not,
Secondly, Jesus Christ removes from believers whatever is uncomfortable; therein relieving them against all the matters of their affliction and sorrow. As namely,
First, Is sin a burden and matter
of trouble to believers?
Christ, and none but Christ, removes
that burden,
Secondly, Do the temptations of
Satan burden 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,
Thirdly, Is spiritual desertion,
and the hiding of God's face,
matter of affliction and casting down
to believers? Yes, yes, it
distresses their hearts, nothing can
comfort them; "Thou hidest thy
face, and I was troubled,"
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,
First, Nothing can comfort the soul without Christ! he is the soul that animates all comforts; they would be dead things without him. Temporal enjoyments, riches, honours, health, relations yield not a drop of true comfort without Christ. Spiritual enjoyments, ministers, 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
deletions can deject or sink
the soul that Christ comforteth,
In the third place, I am to shew you that believers, and 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 consolation. For,
First, No unbeliever has 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 rejoice in but trifles
and mere vanities, in a
thing of nought?
Secondly, I told you that propriety and interest in Christ and the promises are required to all spiritual consolation: but no unbeliever has any title or interest in Christ and the promises, and so they can signify nothing to him in point of comfort. It is not another man's money, but my own, that must feed, clothe and comfort me; nor is it another man's Christ, but my own Christ, that must justify, save, and comfort my soul.
Thirdly, You were told, that evidence of a man's peace and reconciliation with God, is necessary to his actual consolation, which no unbeliever can possibly have; he has 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 need not be wondered
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 has the
root and seed of comfort planted and
sown for him,
Secondly, It must be remembered,
that interest and evidence are
distinct blessings, every believer has
interest in Christ: but every
believer has not the evidence thereof,
Thirdly, Every believer does 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 at such seasons, as pleaseth him: whence it comes to pass, that he that is rich in comfort to-day, may be poor tomorrow; and, contrarily, the heart that is quite full of sorrow one hour, is filled with peace and joy in believing in the next. Things that are necessary to the rein 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.
Inf. 1. Hence it follows, That the
state of unbelievers is the
most sad and uncomfortable state in the
world, having no interest in
Christ, the consolation of Israel. It
is true, they abound in
creature comforts; they live in
pleasure upon earth; joy displays
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,
Inf. 2. Let all believers fetch ad
their comfort out of Christ,
who is the Consolation of his people:
"We rejoice (saith the
apostle) in Christ Jesus, and have no
confidence in the flesh." That
is 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
yourselves which can hold no
water,
Inf. 3. If Christ be the
consolation of believers, what a
comfortable life should all believers
live in the 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,
Inf. 4. If Christ be the consolation of believers, then let all that desire comfort in this world, or in that to come, embrace 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 has all reason in the world to be a joyful soul: in that day the conscience shall be sprinkled with the blood of Christ; and a sprinkled conscience has 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 has a Father in heaven, has 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, has 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
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 privilege 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 opposition, the remission of sins: this is a privilege of the first rank, a mercy by itself; 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 brood 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 privilege, viz. Believers, in whose name he here speaks, [we] have remission, i. e. We the saints and faithful in Christ Jesus, ver. 1. We whom he has chosen in Christ before the foundation of the world, and predestinated unto the adoption of children, ver. 4, 5. We that are made accepted in the beloved, ver. 6. It is we, and we only, who have redemption through his blood. Hence observe,
Doct. That all believers, and none but believers, receive the
remission 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 remission of sin is.
Secondly, That this is the privilege 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.
It is the act of God; he is the
author of remission; none can
forgive sins but God only,
It is an act of God, discharging
the sinner; it is God's
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 of our sins from us,
as it is called in other scriptures;
see
It is a gracious act of God, the
effect of pure grace, done for
his own name's sake,
It 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,
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.
atth 5:22. Guilty of eternal
judgement,
Secondly, Now that this remission of sin is the privilege 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 co-operate for their remission, as is plain in the text.
Besides, all the promises of pardon
are made to them,
Secondly, Next I will shew you,
that the pardon of believers 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,
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,
Thirdly, The last thing to be
opened is, That God has
manifested the riches of his grace, in
the remission of our sins. So
speaks the apostle,
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 God's 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,
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,"
Thirdly, The riches of his grace
shine forth in the peculiarity
of the mercy. Remission is no common
favour; it is never extended to
the fallen angels, nor to the greater
part of the children of men,
but only to a little flock, a small
remnant of mankind,
Fourthly, The riches of grace are
manifested in remission, if
we consider the subjects of this
privilege, who are not only equally
plunged into sin and misery with others
by nature,
Fifthly, More of the riches of
grace still appear, if we view
the latitude and extent of this act of
grace. O how innumerable are
our transgressions! "Who can
understand his errors;"
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,"
Inference 1. If this be so, that
all believers, and none but
believers, receive 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,"
Inf. 2. Hence it follows, That
interest in Christ by faith,
brings the conscience of a believer
into a state of rest and peace,
For let us but consider, If Christ 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 God's 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 favour with 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 itself, and to the whole strain 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 make 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.
Inf. Hence it also follows, That no
remission is to be expected
by any soul, without an 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 virtue of their own
duties, not Christ's 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 door, which God has shut up
to all the world,
Inf. 2 It the riches of grace be thus manifested in the pardon of sin, 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!"
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 mayest
be feared;" not that thou
mayest be the more abused,
Inf. 5. To conclude: If this be so, as ever you expect pardon. and, 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 souls, let these following considerations sink down in your hearts.
First, That all Christless persons
are actually under the
condemnation of God,
Secondly, Consider what a terrible thing it is to lie 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; it is a sentence shutting you up to everlasting wrath: it 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 God's wrath for ever.
Thirdly, There is yet a possibility
of escaping the wrath to
come; a door of hope opened to the
worst of sinners; a day of grace
is offered to the children of men,
Fourthly, The door of mercy will be
shortly shut,
Fifthly, When once the door 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,
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 from 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 God's power come upon you?
IN our last discourse we opened to you the blessed privilege of remission of sin, from the following verse; in this verse lies another glorious privilege, 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 dependence of the apostle's discourse) three things are observable, viz.
1. The privilege itself,
2. The meritorious cause,
3. The ultimate end thereof.
First, The privilege itself, which is exceeding rich and sweet in its own nature; "he has made us accepted;" the word is "echaritosen hemas", he has 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 the words, "en toi egapemenoi", in the Beloved; which words are a periphrasis of Christ, who is here emphatically stiled the Beloved, the great favourite of heaven, the delight of God's soul, the prime object of his love: it 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, 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, acknowledge and magnify God for his abundant grace herein. Hence the note is,
Doct. That Jesus Christ has purchased and procured special
favour and acceptation with God for all that are in him.
This point lies plain in scripture,
In 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? To open which, it may be proper to remember, that there is a twofold acceptance of persons mentioned in scripture.
1. One is the sinful act of 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 everywhere
brands in men, as a vile perverting of
judgement, and utterly
disclaims it himself,
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 Christ's 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,
Secondly, It includes the removing
of guilt from the persons of
believers, by the imputation of
Christ's righteousness to them,
Thirdly, It includes the offering
up, or tendering of our
persons and duties to God by Jesus
Christ. Accepting implies
presenting or tendering: believers
indeed do present themselves to
God,
Secondly, In the next place I must shew you how it appears that believers are thus ingratiated, or brought into the special favour of God by Jesus Christ. And this will be evinced divers ways.
First, By the titles of love and
endearedness, with which the
Lord graceth and honoureth believers,
who are sometimes called, the
household of God,
Secondly, The gracious manner in
which he treats them upon
the throne of grace, to which he allows
them to come with boldness,
Thirdly, God's 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,
Fourthly, The free discoveries of
the secrets of God's heart to
believers, speak 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,"
Fifthly, The Lord's receiving every
small thing that comes from
them with grace and favour, when 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,
Thirdly, How Christ, the beloved, procures this benefit for believers? And this he doth four ways.
First, By the satisfaction of his
blood,
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",
Thirdly, Believers are brought into
favour with God by Christ's
becoming their altar, upon which their
persons and duties are all
offered up to God: The altar sanctifies
the gift,
Inf. 1. If all believers be in
favour with God, how great a
mercy is it to have the prayers of such
engaged on our behalf. Would
we have our business speed in heaven,
let us get into the favour of
God ourselves, 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 is
said,
Inf. 2. If believers be such favourites in heaven, in what a desperate 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,
joined with the cries of thousands of
believers, will bring down
vengeance at last upon the man of sin.
It is said,
Inf. 3. Let no believer be dejected
at the contempts and
slightings of 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 the
world: those of whom the world was not
worthy, were not thought
worthy to live in the world,
Inf. 4. Never let believers fear
the want of any good thing
necessary for them in this world. The
favour of God is the fountain
of all blessings, provisions,
protections, even of all that you
need. He has promised that he will
withhold no good thing from them
that walk uprightly,
Inf. 5. Hence also it follows, that
the sins of believers are
very piercing things to the heart of
God. The unkindness of those
whom he has received into his very
bosom, upon whom he has 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,
Inf. 6. How precious should Jesus
Christ be to believers, by
whose 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 believer's
translation, from the sad state of
nature to the blessed privileged state
of grace, see what a title he
bestows upon Jesus Christ, the
purchaser of that privilege, calling
him the dear Son,
Inf. 7. Estimate by this the state and condition of a deserted saint, 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 danger, but this has 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.
Inf. 8. Lastly, Let this persuade
all men to accept Jesus
Christ, as ever they expect to be
accepted with the Lord themselves.
It is a fearful case, for a man's
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.
Yea, as sure as the
scriptures are the sealed and faithful
sayings of God, this is no
more than what every christless person
must expect in that day,
Consider how sad it is to be
rejected of God, and forsaken by
all creatures at once; what a day of
straits 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 door 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
Philistines make war against me, and God
is departed from me,"
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, ver. 30. These he encourageth to continue in his word, ver. 31. giving them this encouragement, ver. 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, ver. 33. "We be Abraham's 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, ver. 34. where he distinguisheth on a two fold bondage; one to men, another to sin; one civil, another spiritual: Whosoever committeth sin is the servant of sin, then tells them, ver. 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 privileges of the house or church of God; but it would not be long before the master of the house would turn them out of doors: But if they were once the adopted children of God, then they should abide in the house for ever. And this privilege 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," 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, Christ's concession upon this supposition, "Then shall ye be free indeed," i.e. you shall have a real freedom, an excellent and everlasting freedom: 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 bondage whereunto it was subjected in its natural
state.
Believers are the children of the
new covenant, the denizens of
Jerusalem which is above, which is
free, and the mother of them all,
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 commences upon believing.
Fourthly, Open the excellency of this state of spiritual freedom.
First, what those things are from which believers are 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 does not free
believers from obedience to the
moral law: It 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,
Secondly, Christ has 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. It is said
indeed,
Thirdly, Christ has not yet freed
believers, in this world,
from the motions of indwelling sin;
these are continually acting,
and infesting the holiest of men,
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
woefully eclipse the light of God's
countenance, and break the peace
of their souls. Job, Heman, and David
were all made free by Christ,
yet each of them has left upon record
his bitter complaint upon this
account,
Fifthly, Christ has not freed
believers, in this world, from
the rods of affliction. God, in giving
us our liberty, does not
abridge his own liberty,
Sixthly, No believer is freed by
Christ from the stroke of
death, though they are all freed from
the sting of death,
Secondly, That believers are freed from many great and sad miseries and evils by Jesus Christ, notwithstanding all that has been said. For,
First, All believers are freed from
the rigour and curse of the
law: The rigorous yoke of the law is
broken off from their necks,
and the sweet and easy yoke of Jesus
Christ put on,
Secondly, All believers are freed
from the guilt of sin; it may
trouble, but it cannot condemn them,
Thirdly, Jesus 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,"
Fourthly, Jesus Christ sets all
believers free from the power
of Satan, in whose right they were by
nature,
1. By price.
2. By power.
First, By price. The blood of
Christ purchaseth believers out
of the hands of justice, by satisfying
the law for them, which being
done, Satan's authority over them falls
of course, as the power of a
gaoler over the prisoner does, when he
has a legal discharge,
Secondly, By power. Satan is
exceeding unwilling to let go his
prey: He is a strong, and malicious
enemy; every rescue and
deliverance out of his hand is a
glorious effect of the Almighty
Power of Christ,
Fifthly, Christ frees believers
from the poisonous sting and
hurt of death: Kill us it can, but hurt
us it cannot,
Thirdly, The nest thing to be briefly spoken to, is the 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,
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 complete 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, burdens and dangers, but also invested by Jesus Christ with many royal privileges and invaluable immunities.
Fourthly, And this brings us to the fourth and last thing, 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 will be 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,
Fourthly, The freedom and liberty
of believers is a growing and
increasing liberty; they get more and
more out of the power of sin,
and nearer still to their complete
salvation every day,
Fifthly, The freedom of believers
is a comfortable freedom: the
apostle comforts Christians of the
lowest rank, poor servants, with
this consideration,
Sixthly, and Lastly, It is a
perpetual and final freedom; they
that are once freed by Christ, have
their manumission 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,
The improvement whereof will be in the following inferences.
Inf. 1. How rational is the joy of
Christians, above the joy of
all others in the world? Shall not the
captive rejoice 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 prizes
it; none more than believers, who have
felt the burden 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 God's people
under spiritual bondage,
with the way and manner of their
deliverance from it,
They were overwhelmed with the
sense of the mercy: So should it
be with the people of God. It is said,
Inf. 2. How unreasonable and wholly
inexcusable is the sin of
apostasy from Jesus Christ? What is it
but for a delivered captive
to put his feet again into the
shackles; his hands into the
manacles; his neck into the iron yoke,
from which he has been
delivered? It is said,
Inf. 3. How suitable and
well-becoming is a free spirit in
believers to their state of liberty and
freedom? Christ has 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 itself teaches
and prompts to that. You need
not bid the sea ebb and flow at the
stated hours. O Christian! why
should thy heart need any other
argument, than its own spiritual
inclination, to keep its stated times
and seasons of communion with
God? Let none of God's 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
actuated holy Paul, "I am ready
(saith he) not only to be bound, but
also to die at Jerusalem for the name
of the Lord Jesus,"
Inf. 4. Let no man wonder at the
enmity and opposition of Satan
to the preaching of the gospel: for by
the gospel it is that souls
are recovered out of his power,
Inf. 5. How careful should
Christians be to maintain their
spiritual liberty in all and every
point thereof! "Stand fast (saith
Paul) in the liberty wherewith Christ
has made us free, and be not
again entangled in the yoke of
bondage,"
Inf. 6. Lastly, Let this encourage and persuade sinners to come to Christ; for with him is sweet liberty to 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 does he give to comers? Why this, "My yoke is easy, and my burden is light." The devil persuades 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 rejoice 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 scope of the apostle in this place is to prepare and fortify Christians for a day of suffering. In order to their cheerful sustaining whereof, he prescribeth two excellent rules of mighty use for all suffering Christians.
First, To get a good conscience within them, ver. 16,17. Hic murus aheneus esto.
Secondly, To set the example of Christ's sufferings before them, ver. 18. "For Christ has once suffered for sinners;" the sufferings of Christ for us, is the great motive engaging Christians to suffer cheerfully for him.
In the words before us we have,
First, The sufficiency and fulness of Christ's sufferings intimated in that particle [once]; Christ needs to suffer no more, having finished and completed 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 vicegerence 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 quickening of Christ after death by the Spirit. Many excellent observations are lodged in the bosom of this scripture; all which I must pass over 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 Christ's cursed death, and bitter
sufferings, was 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 Christ's bringing us to God imports?
2. What influence the death of Christ has upon this design of bringing us to God?
First, What Christ's bringing us to
God imports? And certainly
there be many great and excellent
things contained in this
expression: more generally it notes our
state of reconciliation, and
our state of glorification. By
reconciliation we are brought nigh to
God,
First, That the chief happiness of
man consisteth in the
enjoyment of God: that the creature has
as necessary dependence upon
God for happiness, as the stream has
upon the fountain, or the image
in the glass upon the face of him that
looks into it. For as the sum
of the creature's misery lies in this,
depart from me; separation
from God being the principal part of
damnation, so, on the contrary,
the chief happiness of the creature
consisteth in the enjoyment and
blessed vision of God,
Secondly, It implies man's revolt
and apostasy from God,
Thirdly, Christ's bringing us to
God, implies our inability to
re turn to God of ourselves; we must be
brought back by Christ, or
perish for ever in a state of
separation from God: the lost sheep is
made the emblem of the lost sinner,
Fourthly, Christ bringing us to God
evidently implies this,
that God's 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 has suffered for sins, the
just for the unjust, that he might
bring us to God." Better ten
thousand worlds should perish for ever,
than that 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 God's justice
is not only fully satisfied,
but highly honoured and glorified,
Fifthly, and lastly, It shews us
the peculiar happiness and
privilege 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
ediator's hand, as a reconciled Father,
to be made blessed for ever
in the enjoyment of him: every believer
is brought singly to God at
his death,
First, That they shall be all
brought to God together. This
will be the general assembly mentioned,
Secondly, As all the saints shall
be collected into one body;
so they shall be all brought or
presented unto God, faultless and
with out blemish, Jude, ver. 24. "A
glorious church, without spot or
wrinkle, or any such thing,"
Thirdly, In this lies the privilege
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,"
Fourthly, To be brought unto God,
must needs imply a state of
perfect joy and highest delight. So
speaks the apostle,
1. God the Father will rejoice when
Christ brings home that
precious number of his elect, whom he
redeemed by his blood: he
rejoiceth in them now, though
imperfect, and under many distasteful
corruptions and weaknesses,
2. Jesus Christ will exceedingly
rejoice; it will be the day of
the gladness and satisfaction of his
heart; for now, and not till
now, he receives his mystical fulness,
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: towards this day he
stirred up desires, and
groanings in their hearts that cannot
be uttered,
4. The angels of God will rejoice
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,
5. To conclude, Christ's bringing home 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 has upon this design, and you shall find it much every way. In two things especially, the death of Christ has a blessed casualty 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
hindering our access to God as
nothing but the death of Christ could
remove, and thereby open a way
for believers to come to God. The guilt
of sin barred us from his
gracious presence,
Secondly, The blood of Christ
purchased for believers their
right and title to this privilege,
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, it is evident by this they are of precious esteem in the eyes of Christ.
Deduct. 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,
Deduct. 3. What sweet and pleasant
thoughts should all
believers have of death! When they die,
and never till they die,
shall they be fully brought home to
God. Death to the saints, is the
door 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,"
Deduct. 4. How comfortable and
sweet should the converses and
communication of Christians be one with
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,
their everlasting rest in glory: every
day, every hour, every duty
brings them nearer and nearer to their
journey's end,
Deduct. 5; How unreasonable are the
dejections of believers
upon the account of those troubles
which they meet with in this
world! It 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 blessings of the
Spirit, to further Christ's great
design in bringing you to God. How
often would you turn out of that way
which leads to God, if he did
not hedge up your way with thorns,
Deduct 6. How much are all
believers obliged, in point of
interest, to follow Jesus Christ
whithersoever he goes! Thus are the
saints described,
Deduct. 7. Let all that desire, or
expect to come to 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 door
of hope is shut against all christless
persons,
Blessed be God for Jesus Christ, the new and living way to the Father.
And thus I have finished the motives drawn from the titles and benefits of Christ, serving to enforce and quicken the great gospel exhortation of coming to, and effectually applying the Lord Jesus Christ in the way of faith. O that the blessings of the Spirit might follow these calls, and fix these considerations as nails in sure places! But seeing the great hindrance and obstruction to faith is the false opinion and persuasion of most unregenerate men, that they are already in Christ; my next work therefore shall be, in a second use of conviction, to undeceive men in that matter; and that, by shewing them the undoubted certainty of these two things:
First, That there is no coming ordinarily to Christ without the application of the law to our consciences, in a way of effectual conviction.
Secondly, Nor by that neither, without the teachings of God, in the way of spiritual illumination. The first of these will be fully confirmed and opened in the following sermon.
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 does accordingly.
First, By denying to it a power to justify 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 has 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 has 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 life, understand here liveliness, cheerfulness, 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 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 his own condition; the commandment came, and sin revived: The commandment came, i.e. it came home to my conscience, it was fixed 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 its 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 and cheerfulness, though their condition be sad and miserable.
Doct. 2. That there is a mighty efficacy in the word or law of God, to 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 full of groundless
confidence and cheerfulness, though
their condition be sad and
miserable;
In opening whereof, I shall 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 in which the life of the unregenerate does 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;
Secondly, The life of the
unregenerate consisteth in
presumptuous hope: this is the very
foundation of their carnal
security. So Christ tells the Jews,
Thirdly, The life of the
unregenerate consisteth in false joy,
the immediate offspring of ungrounded
hope,
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 rejoice in corn, wine, and oil, in their estates and children, in the pleasant fruitions of the creature; yea, and they rejoice also in Christ and the promises, in heaven and in glory: with all which they have just such a kind of communion as a man has in a dream with a full feast and curious music; 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 things that maintain and support this security, hope and joy in the hearts of unregenerate men; and if we consider duly, we shall find that church privileges, natural ignorance, false evidences of the love of God, slight workings of the gospel, self love, comparing themselves with the more profane, and Satan's policy managing all these in order to their eternal ruin, are so many springs to feed and maintain this life of delusion in the unregenerate.
1. First, Church privileges lay the
foundation to this strong
delusion. Thus the Jews deceived
themselves, saying in their hearts,
"We have Abraham for our father,"
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 evidences 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,
4. Fourthly, Slight workings of the
gospel; such are transient
motions of the affections under the
word,
5. Fifthly, Self-love is an
apparent reason and ground of
security and false hope,
6. Sixthly, Men's comparing themselves with those that are more profane and grossly 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 externally more 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,
Thirdly, You have seen what the life of the unregenerate is, and what maintains that life. In the next place, I shall 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 men's spirits in pursuit
of the world. O how lively and vigorous
are their hearts in the
management of earthly designs!
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 professed willingness
of carnal men to die, give clear
evidence that such a life of
security and vain hope is the life they
live; "Like sheep they are
laid in the grave,"
Fourthly, and lastly, The low
esteem men have for Christ, and
the total neglect of, at least the mere
biding with, those duties in
which he is to be found, plainly
discover 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,"
Fourthly, In the last place, I would speak a few words to discover the danger of such a life as has been described; to which purpose let the following brief hints be seriously minded.
First, By these things souls are
inevitably betrayed into hell
and eternal ruin; this blinding is in
order to damning,
Secondly, As damning is the event
of blinding, so nothing makes
hell a more terrible surprise to the
soul than this does. 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
ruin, like a breach ready to fall,
swelling out in a high wall,
cometh suddenly at an instant,
Thirdly, Nothing more aggravates a
man's 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 vain hopes
lifted them up, the more dreadful
must their fall be,
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 has no power to convince men's
consciences, nothing can bring
them to a sight and sense of their
condition: Therefore Christ told
the self-confident and blind Jews,
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 has so little success: "Who
has believed our report? (saith
the prophet) and to whom is the arm of
the Lord revealed?"
Inf. 2. If this be the life of the
unregenerate world, what
deadly enemies 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,"
Inf. 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 the value of that mercy, for it is a peculiar mercy. O that ever the Spirit of the Lord should touch thy soul under the ministry of the word, startle and rouse thy conscience, whilst others are left in the dead sleep of security round about thee! When the Lord dealt with thy soul much after the same manner 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. 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.
Inf. 4. Lastly, Hence it follows that the generality of the world are in the direct way to eternal ruin; and whatever their vain confidences are, that 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 persuasions 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,
3:3. in all that shall be saved. And this order shall never be altered for any man's sake.
Secondly, If such as you be saved,
all the threatenings in
scripture must be reversed, which lie
in full opposition to your
vain hopes,
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,
Fourthly, If ever such a hope as
yours bring you to heaven,
then the saving hope of God's elect is
not rightly described to us
in the scriptures. Scripture-hope is
the effect of regeneration,
Fourthly, 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 in vain, and will never bring them to heaven.
Doct. 2. THAT there is a mighty
efficacy in the word or law 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
through God; to the pulling
down of strong holds, casting down
imaginations, and every thing
that exalteth itself 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 has all this mighty power and efficacy.
First, I shall give you some demonstrations of the mighty power and efficacy that there are in the word or law of God; which will appear with the fullest evidence,
First, From the various subjects
upon whom it works: The hearts
and consciences of men of all orders
and qualities, have been
reached and wounded to the quick by the
two-edged sword of God's
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,
of weak understandings, in all
other matters, have been made
wise to salvation by the power of the
word,
Secondly, The mighty efficacy of
the law of God appears in the
manner of its operation; it works
suddenly; strikes like a dart
through the hearts and consciences of
men,
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,
Secondly, It makes the soul, upon
which it works, to forego and
quit the dearest interests it has in
this world for Jesus Christ,
First, It has an awakening efficacy
upon secure and sleepy
sinners: It rouses the conscience, and
brings a man to a sense and
feeling apprehension,
Secondly, The law of God has an
enlightening efficacy upon the
minds of men: It is eye-salve to the
blinded eye,
Thirdly, The word of God has a
convincing efficacy: It sets sin
in order before the soul,
Fourthly, The law of God has a
soul-wounding, an heart-cut tiny
efficacy: It pierces into the very soul
and spirit of man,
Fifthly, The word has a
heart-turning, a soul converting
efficacy in it: It is a regenerating,
as well as a convincing word,
Thirdly, In the last place, it will concern us to enquire whence the word of God has all this power? And it is most certain, that it is not a power inherent in itself, 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 has upon our souls.
1. Its power is not in, or from
itself: It works not in a
physical way, as natural agents do; for
then the effect would always
follow, except it were miraculously
hindered: But this spiritual
efficacy is in the word, as the healing
virtue was in the waters of
Bethesda,
2. The power of the word is not
communicated to it by the
instrument that manageth it,
3. If you say, whence then has the
word all this power? Our
answer is, It derives it all from the
Spirit of God,
1. Over the word which works.
9. Over the soul wrought upon.
S. Over the time and season of working.
First, The Spirit has a glorious
sovereignty over the word
itself whose instrument it is to make
it successful or not, as it
pleaseth him,
Secondly, The Spirit of the Lord has a glorious sovereignty over the souls wrought upon: it is his peculiar work "to take away the stony heart out of our flesh, and to give us an heart of flesh," Ezel. 36:26. We may reason, exhort, and reprove, but no thing will abide till the Lord set it home. The Lord opened the heart of Lydia under Paul's 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 has 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,"
Now this word of God, when it is
set home by the Spirit, is
mighty to convince, humble, and break
the hearts of sinners,
Inf. 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 satisfying proof that it is
no human invention, than the
common sense that all believers have of
the Almighty power in which
it works upon their hearts. So speaks
the apostle,
Inf. 2. Judge from hence what an
invaluable mercy the preaching
of the word is to the world: It is a
blessing far above our
estimation of it; little do we know
what a treasure God committeth
to us in the ordinances,
Inf. 3. How sore and terrible a
judgement lies upon the souls
of those 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 has come
unto them many thousand times,
by way of promulgation and ministerial
inculcation, but yet never
came home to their souls by the
Spirit's effectual application. O
friends! you have often beard 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 thoroughly convinced.
"We have mourned unto you, but ye
have not lamented,"
Use of Exhortation.
I shall conclude this point with a few words of exhortation to three sorts of men, 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 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 yourselves.
Consideration 1.
Whose word is that which cannot
gain entrance into your hearts?
Is it not the word of God which you
despise and slight? "Thou
casteth my word behind thy back,"
Consideration 2.
Consider, that however the word has no power upon you, the commandment cannot come home to your hearts; yet it does work, and comes home with power to the hearts of others: Whilst you are hardened, others are melted under it; whilst you sleep, others tremble; whilst 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.
Consideration 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 sear 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 does not inflict a more terrible stroke than this upon any man in this world.
O therefore, as you love your own souls, and are loth to ruin 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 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, and
ineffectual operations of the gospel
upon their souls: The Lord has
come nigh to 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,
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 joys 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 persuade a man that these must needs be spiritual affections, because the objects about which they are conversant are spiritual; whereas it is certain the objects of the affections may be very spiritual and heavenly, and yet the workings of man's affections about them may be in a mere natural way.
Secondly, The dampening efficacy of
the world is a true and
proper cause of these abortions and
miscarriages under the word,
Thirdly, and lastly, The deceitfulness and treachery of the heart, which too easily gives way to the designs of Satan, suffers itself 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-rule every little good, and slight or undervalue every ill that is in us; and so quickly choke 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
blossom blasted: and what
expectation is there of fruit after
this, except the Lord revive
them again? The Lord open men's eyes to
discern the danger of such
things as these are!
Thirdly, In the last place, let it be a word of counsel and advice to them, upon whom the word works effectually 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. Complete 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 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 has 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! it is better to weep, tremble, and be distressed now, than to mourn without hope for ever. Let it not trouble you that sin has 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. Does 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 does 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 thyself? This is a hopeful work, and may encourage thee. It comes to others, and greatly shakes, but never destroys and razes the foundation of their vain hopes: if it so revive sin as to kill all vain hopes in thee, and send thee to Christ alone, as thy only door of hope, fear not; these troubles will prove the greatest mercies that ever befel thee in this world, if thus they work, and continue to work upon thy soul.
Secondly, Others there are upon
whom the word has had its full
effect as to conversion. bless God
for ever for this mercy; you
cannot sufficiently value it! God has
not only made it a convincing
and wounding, but a converting and
healing word to your souls; he
has 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 Sarepta, a
city of Sidon, to a certain
widow there,
But above all, I beseech you make
it appear that the
commandment has 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 days 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,
Blessed be God if any word has been brought home to our hearts, which has been instrumental to bring us to Christ!
Every man therefore that has heard, and has 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 has 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 yourselves: no man can come to me, except the Father which has 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: it is impossible to come without the teachings of God, ver. 44. It 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 af the
prophets: "It is written in the
prophets, And they shall be all taught
of God." The places in the
prophets to which Christ seems here to
refer, are,
Secondly, We have here the application of these testimonies out of the prophets, made by Christ himself; "Every man therefore that has heard, and learned of the Father, come 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 rendered, and the sense obvious,
The notes are,
Doct. 1. That the teachings of God are absolutely necessary to
every man that cometh unto Christ, in the way of faith.
Doct. 2. No man can miss of Christ, or miscarry in the way of
faith, 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, the
apostle speaks, in
1. How does 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 does God teach these things to men in the day of their conversion to Christ?
4. What influence God's teaching has upon our believing?
5. Why it is impossible for any man to believe, or come to Christ without the Father's teachings
First, How does God teach men, or what is imported in 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 has so appeared unto some,
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 ministerial
teachings in vain or useless.
Paul was taught of God,
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 them "the
light of the knowledge of the glory of
God in the face of Jesus
Christ," as the apostle speaks,
1. Sanctifying impressions.
2. Gracious assistances.
First, In his sanctifying
impressions or regenerating work upon
the soul, by virtue whereof it receives
marvellous light and insight
into spiritual things; and that not
only as illumination is the
first act of the Spirit in our
conversion,
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,
Secondly, In the next place we are to enquire what those special truths are which believers hear and learn of the Father, 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,"
Lesson 2. Secondly, God teacheth
the soul whom he is bringing
to Christ, what that wrath and misery
are which hang over it in the
threatenings because of sin.
Scripture-threatenings were formerly
slighted, now the soul trembles at
them: They once apprehended
themselves safe enough,
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 has to
do in this world.
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 days 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 act from others, evidently discover 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: "It 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 man's will; he would lay his hand upon his breast, and say, "Every man has 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 Father's
teachings; and this commonly arises
from the general and indefinite
encouragements 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 a sinning soul. The
troubled soul cannot but
acknowledge itself to be in a far
better case than the damned are,
whose hopes are perished from the Lord,
and a death pang of despair
has seized their consciences. And
herein the merciful and
compassionate nature of God is
eminently discovered, in hasting to
open the door of hope, almost as soon
as the evil of sin is opened.
It was not long after Adam's eyes were
opened to see his misery,
that God opened Christ, his remedy, in
that first promise,
Lesson 6. Sixthly, The Lord teaches
those that come to Christ,
that there is a fulness of saving power
in him, whereby any soul
that duly receives him, may be
perfectly delivered from all its sin
and misery,
Lesson 7. Seventhly, Every man that
comes to Christ is taught
of God, that he can never reap any
benefit by the blood of Christ,
except he have union with the person of
Christ,
Lesson 8. Eighthly, God teaches the
soul, whom he is bringing
to Christ, that whatever 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,
Lesson 9. Ninthly, All that come to
Christ are taught of God to
abandon their former ways and
companions in sin, as ever they expect
to be received unto mercy,
Lesson 10. Tenthly, All that come
unto Christ are taught of
God, that there is such a beauty and
excellency in the ways and
people of God, as is not to be equalled
in the whole world,
Lesson 11. Eleventhly, An 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
again to sin,
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 with 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; it is necessary that I go on, it is not necessary that I live: So saith the soul that is taught of God; it is easier for me to dispense with ease, honour, relations, yea, with life itself, 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 are 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
Christ, by what it finds in
itself, or in other creatures,
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 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 burdens 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, has no assurance of acceptance with him, if it should adventure itself upon him: it is a great hazard, a great adventure; it is much more probable, if I look to myself, 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, nevertheless it is every way its great duty and concernment to go on in the way of faith, and make that great adventure of itself 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 encouraging probabilities of speeding
First, The soul seeth an absolute
necessity of coming:
necessity is laid upon it, there is no
other way,
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,
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, has 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 he 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 they exclude not, yet they vastly differ from all human teachings: as the power of God in effecting transcends all human power, so the wisdom of God in teaching transcends all human wisdom. For,
1. God teacheth powerfully; he
speaketh to the soul with a
strong hand; when the word cometh
accompanied with the Spirit, it is
"mighty through God, to cast down
all imaginations,"
2. The teachings of God are sweet
teachings. Men never relish
the sweetness of a truth, till they
learn it from God,
3. God teacheth plainly and
clearly: He not only opens truths
to the understanding, but he openeth
the understanding also to
perceive them,
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; for his
Spirit guideth us into all truth,
Fifthly, The teachings of God are
abiding teachings; they make
everlasting impressions upon the soul,
Sixthly, The teachings of God are
saving teachings; they make
the soul wise unto salvation,
Seventhly, The teachings of God
make their own way into the
dullest and weakest capacities,
Eighthly, To conclude, The
teachings of God are transforming
teachings;
Secondly, Next let us see what influence divine teachings have upon souls, in bringing them to Christ; and we shall find a threefold influence in them.
1. They have an influence upon the external means, by which they come to Christ.
2. They have an influence upon the mind, to remove what hindered it from Christ.
3. They have an influence upon the will, to allure and draw it to Christ.
First, They have an 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,
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 persuaded to come unto him;
and nothing but the Father's
teachings can unteach those errors, and
cure those evils of the
mind. The natural mind of man slights
the truths of God, until 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,
Thirdly, The teachings of God
powerfully attract and allure the
will of a sinner to Christ,
Thirdly, Why it is impossible for any man to come to Christ without the Father's teachings; and the impossibilities hereof will appear three ways.
1. From the power of sin.
2. From the indisposition of man.
B. 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 has so strong an holdfast upon the hearts and affections of all unregenerate men, that no human arguments or persuasions whatsoever can divorce or separate them; for,
First, Sin is connatural with the
soul, it is born and bred
with a man;
Secondly, The power of sin has been
strengthening itself from
the beginning, by long continued
custom, which gives it the force of
a second nature, and makes regeneration
and mortification naturally
impossible,
Thirdly, Sin is the delight of a
sinner: "It is sport to a fool
to do mischief,"
Fourthly, Sin being connatural,
customary, and delightful, does
therefore bewitch their affections and
inchant their hearts, to that
degree of madness and fascination, that
they rather chuse damnation
by God, than separation from sin:
"Their hearts are fully set in
them to do evil,"
Secondly, The impossibility of
coming to Christ, without the
Father's teachings, evidently appears
from the indisposedness of
man, the subject of this change; "The
natural man receives not the
things which are of God,"
Thirdly, The nature of faith, by
which we come to Christ,
plainly shews the impossibility of
coming without the Father's
teaching. Every thing in faith is
supernatural; the implantation of
the habit of faith is so,
First use for information.
Inference 1. How notoriously false
and absurd is that doctrine
which asserteth the possibility of
believing without the efficacy of
supernatural grace, 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,
Inf. 2. Hence we may also inform
ourselves, how it cometh to
pass that so many rational, wise and
learned men miss Christ, whilst
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
Inf. 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 the ministry of one man becomes fruitful, and another's barren; yea why the labours of the same poor 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 has a pretty similitude to illustrate this; Suppose, saith he, two conduits, the one very plain, the other curiously carved and adorned with images of lions, eagles, &c. the water does 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 carelessness and laziness, but to provoke the dispensers of the gospel to more earnestness and frequent 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.
Inf. 4. Learn hence the
transcendent excellency of saving,
spiritual knowledge, above that which
is merely literal and natural.
One drop of knowledge taught by God, is
more excellent than the
whole ocean of human knowledge and
acquired gifts,
Second use for examination.
If there be no coming to Christ without the teachings of 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 sat 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 has 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 men, 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 mere human teachings; I answer, they may be discerned, and distinguished by these six signs.
Sign 1. The teachings of God are
very humbling to the soul that
is taught. Human knowledge puffeth up,
Sign 2. The teachings of God are
deeply affecting and
impressive teachings; they fully reach
the heart of man,
Sign 3. The teachings of God are
sanctifying and renewing
teachings; they reform and change the
heart,
Sign 4. All God's teachings are
practical, producing obedience.
Idle notions and useless speculations
are not learned from God. As
God's 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,
Sign 5. All teachings of God are
agreeable with the written
word: The Spirit of God, and the word
of God do never jar,
Sign 6. The teachings of God are
very satisfying teachings to
the soul of man: The understanding
faculty, like a dial, is
enlightened with the beams of divine
truth shining upon it: this no
man's teachings can do: Men can only
teach objectively, by
propounding truth to the understanding;
but they cannot enlighten
the faculty itself, as God does,
Third 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 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 has been a confused,
empty, and ineffectual sound in
their ears; they 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 mere human 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: satisfy not yourselves
with what is merely natural
and human 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,
Secondly, Let all those that have
heard the voice of God, and
are come to Christ in the virtue 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 has not given an ear to
hear, nor an heart to obey,
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
2. The new creation, from
S. The mortification of sin, from
4. The imitation of Christ, from
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 apostle in this chapter is engaged in a very trying discourse; his scope is to discriminate the spirits and states of sincere believers, from merely 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 these gracious effects, and the 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 has 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
is indeed the greatest and
weightiest matter that can be brought
to trial 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 who, 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
external 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.
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 influence 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 they do in Christ; "for God giveth not the Spirit to him by measure;" in him all fulness 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 a member of the same tree.
Thirdly, Which brings us to a third thing; namely, the certainty of the trial this way, "en toutoi ginoskomen", 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 of its being.
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, a priori ad posterius, by seeing effects, as they are lodged in the cause: But we come to know the being of grace, and the reality of our union with Christ, a posteriori, by ascending in our knowledge from the effects and operations, to their true cause and being.
And, accordingly, God has furnished
us with a power of self-
intuition and reflection; whereby we
are able to turn it upon our
own hearts, and make a judgement upon
ourselves, and upon our own
acts. The soul has not only 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,
Doct. That interest in Christ may
be certainly gathered and
concluded from the gift of the Spirit
to us: "No man (saith the
apostle) has 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 has given us of his
Spirit,"
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 soul's interest in Jesus Christ.
First, As to the import of this phrase, we are to enquire what is meant by the Spirit, and what by the giving of the Spirit.
Now the Spirit is taken in scripture two ways, viz.
Essentially, or personally.
In the first sense it is put for
the Godhead,
1. Common and assisting gifts: Or,
2. Special and sanctifying gifts.
In the last sense and
signification, it must be taken in this
place; for, as to the common assisting
and ministering gifts of the
Spirit, they are bestowed promiscuously
upon one as well as another;
such gifts in an excellent degree and a
large measure, are found in
the unregenerate, and therefore can
never amount to a solid evidence
of the soul s union with Christ: but
his special sanctifying gifts,
being the proper effect and consequent
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 then 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,
Secondly, In the next place we are to enquire and satisfy ourselves, how this giving of the Spirit evidently proves and strongly concludes that soul's interest in Christ unto whom he is given: and this will evidently appear by the consideration of these five particulars.
1. The Spirit of God in believers
is the very bond by which
they are united unto Christ: If
therefore we find in ourselves 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,
Secondly, The scripture every where
makes this giving, or
indwelling of the Spirit, the great
mark and trial 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
Thirdly, That which is a certain
mark of our freedom from the
covenant of works, and our title to the
privileges of the covenant
of grace, must needs also infer 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 privileges of the
second covenant, in which
none but the members are interested;
and, consequently, it fully
proves our union with the Lord Jesus.
This is plain from the
apostle's reasoning
Fourthly, If the eternal decree of
God's electing love be
executed, and the virtues and benefits
of the death of Christ
applied 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 God's
electing love is executed, and the
benefits of the blood of Christ are
applied to every soul in whom he
dwelleth, as a spirit of
sanctification. This is plain from
Fifthly, The giving of the Spirit
to us, or his residing in us,
as a sanctifying Spirit, is everywhere
in scripture made the pledge
and earnest of eternal salvation, and
consequently must abundantly
confirm and prove the soul's interest
in Christ,
Use. Now the only use I make of this point shall be that which lieth directly, both in the view of the text, and of the design for which it was chosen; namely, by it to try and examine the truth of our interest in, 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 trials.
First, I shall lay down some general rules for the due information of our minds in this point, upon which so much depends.
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 ultimuam sui posse, as much
as he can assist or
sanctify, but as much as he pleaseth:
dividing to every man
severally as he will,"
Rule 2. There is a great difference
in the manner of the
Spirit's working before and after the
work of regeneration. Whilst
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,
Rule 3. Though the Spirit of God be given to believers, and worketh in them, yet believers themselves may do or omit such things as may obstruct the working, and obscure the very being of the Spirit of God in them. Ita notis tractat, ut a nobis tractatus: 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, Psa]. 2:11.
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. It 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; it is not the choice of elegant words, whereby our conceptions are clothed, or the copiousness of the matter with which we are furnished, for even a poor stammering tongue, and broken language, may have much of the Spirit of God in it. This made Luther say, he saw more excellency in the duty of a plain rustic Christian, than in all the triumphs of Caesar 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 always
harmonious, and suitable to the written
word,
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 does not hold one and the same method of working upon all hearts: The work of grace is introduced into some souls with more terror 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 terrors and troubles than he does others; inveterate and more profane sinners find stronger troubles for sin, and are held longer under them, than those are, into whose heart grace is more early and insensibly infused by the Spirit's blessing upon religious education; but as these have less trouble than the other 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 is fixed and abiding, the latter various and inconstant. Sanctification brings us to heaven hereafter, consolation brings heaven unto us here; our safety lies in the former, our cheerfulness only in the latter. There are times and seasons, in the lives of believers, wherein the Spirit of God does more signally and eminently seal their spirits, and ravish their hearts with joy 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 inbeing 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 trials by which we may discern whether God has 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
has been, more or less, a
Spirit of conviction and humiliation.
This is the order which the
Spirit constantly observes in adult or
grown converts,
Evidence 2. As the Spirit of God
has been a convincing, so he
is a quickening Spirit, to all those to
whom he is given;
Evidence 3. Those to whom God
giveth his Spirit bare a tender
sympathy with all the interests 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 hates,
thou hatest. This is a very
plain case; even in nature itself, 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,"
O reader, lay thine hand upon thine heart: Is it thus with thee? Dost thou sympathise 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. Wherever the Spirit of
God dwelleth, he does in
some degree, mortify and subdue the
evils and corruptions of the
soul in which he resides. This Spirit
lusteth against the flesh,
Evidence 5. Wherever the spirit of
God dwelleth in the way of
sanctification, in all such he is the
Spirit of prayer and
supplication,
Evidence 6. Wherever the Spirit of
grace inhabits, there is an
heavenly, spiritual frame of fining
accompanying, and evidencing the
indwelling of the Spirit,
Evidence 7. Those to whom the
Spirit of grace is given, are led
by the Spirit,
But, before I leave this point, I reckon myself 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 thing are found in believers, which are so many fountains of fears and doubts to them. And,
Objection 1. First, I greatly doubt
the Spirit of God is not in
me, (saith a poor Christian) because of
the great darkness and
ignorance which clouds my soul; for I
read,
Sol. Two things are to be regarded
in spiritual knowledge; viz.
the quantity, and the efficacy thereof.
Your condition does 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 incumbered by the
necessities and cares of the world,
which have allowed you but
little leisure for the improvement of
your minds: But if that which
you do know, be turned into practice
and obedience,
Object. 2. I sometimes find my heart raised, and my affections melted in duties, but I doubt it is 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 merely a natural thing, it would be a singular comfort and satisfaction to me.
Sol. First, Consider whether this
be not the ground of your
fear and doubting, because you are fain
to take pains in the way of
meditation, prayer, and other duties,
to bring your hearts to relish
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,
Secondly, Take this as a sure rule, Whatsoever rises from self, always aims at, and terminates in self. This stream cannot be carried 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; but if thy heart be melted, or desire to be melted in the sense of the evil of sin, in order to the further 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 mere fruits of nature: A carnal root cannot bring forth such fruits as these.
Object. 3. Upon the contrary, spiritual deadness, and indisposedness to duties, and to those especially which are more secret, spiritual, and self-denying than others, is the ground upon which many spiritual souls, who are yet truly gracious, do doubt the indwelling of the Spirit in them. , 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; these things would be my meat and my drink, the delights and pleasures of my life.
Sol. First, These things indeed are very sad, and argue thy heart to be out of frame, as the body is, when it cannot relish the most desirable meats or drinks: But the question will be, how thy soul behaves itself in such a condition as this is? whether this be easy or burdensome to he borne by thee? and if thou complain under it as a burden; then what pains thou takest to ease thyself, and get rid of it?
Secondly, Know also, that there is a great difference betwixt ritual 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 cried out nine times in the compass of one Psalm, Quicken me, quicken me. Besides,
Thirdly, Though it be of ten, it is not so always 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 days.
Object. 4. But the Spirit of God is
the comforter, as well as a
sanctifier: He does not only enable men
to believe, but after they
believe, he also seals them,
Sol. There is a twofold sealing,
and a two-fold comfort: The
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, whilst 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,
Object. 5. But the apostle saith,
"They that walk in the
Spirit, do not fulfil the lusts of the
flesh,"
Sol. It is possible the ground of
your doubting may be your
mistake of the true sense and meaning
of that scripture: It is not
the apostle's meaning in that place,
that sin in believers does not
work, tempt, and oftentimes overcome,
and captivate them; for then
he wound contradict himself in
First, That the principle of grace will give a check to sin in its first motions, and cause it to miscarry in the womb, like an untimely birth, before it come to its full maturity; it shall never be able to gain the full consent of the will, as it does in the unregenerate.
Secondly, If, notwithstanding all the opposition grace makes to hinder the birth or commission of it, it does 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 surprisals, 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 cost not fulfil 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 the 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 itself 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,
Think, reader, and think again: Are there not many thousands in the world of more ingenuous, sweet, and amiable dispositions than thyself, whom yet the Spirit of God passeth by, and leaveth them as tabernacles for Satan to dwell in? Such a one thou lately wast, and hadst still remained, if God had not wrought for thee, beyond all the expectations 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.
You have seen one trial of an interest in Christ, in our last discourse, namely, by the donation of the Spirit. We have here another trial 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 apostle's scope in the immediate context, is to dissuade Christians from a carnal, sinful partiality, in their respects to men: Not to despise 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 Christ's death, ver. 15. which was to take off from these selfish designs and carnal ends by which the whole world is swayed. Secondly, From the new spirit, by which believers are actuated: 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 actuated 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 whereof, we must stand, or fall for ever. By [being in Christ] the apostle does 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 tried; than which, nothing can be more solemn and important in the whole world.
Secondly, The rule by which this great question may be 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 tried: 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 they will: [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 pre-existent 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; "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
1. The privative part; "Old things are passed away."
2. The positive part thereof; "All things are become new."
By old things, he means all those
carnal principles, self-ends,
and fleshly lusts belonging to the
carnal state, or the old man: all
these are passed away; "not
simply, and perfectly, but only in 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, comprise 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,
Doct. That Gods creating of a new supernatural work of grace in
the soul of any mart, is that man's sure, and infallible
evidence of a saving interest in Jesus Christ.
Suitable hereunto are those words
of the apostle,
1. Why the regenerating work of the Spirit is called a new creation.
2. In what respect 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 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 God's 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,
Secondly, The first thing that God
created in the natural
world, was light,
Thirdly. Creation is out of
nothing; it requires no pre-
existent matter; it does 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,
Fourthly, It was the virtue and
efficacy of the Spirit of God,
which gave the natural world its being
by creation;
Fifthly, The word of God was the
instrument of the first
creation;
Sixthly, The same power which
created the world, still
underprops 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
Seventhly, In a word, God surveyed
the first creation with
complacence and great delight; he
beheld the works of his hands, and
approved them as very good,
Secondly, Next we must enquire, in what respects every soul that is in Christ is renewed, or made a new creature: and here we shall find a threefold renovation of every man that is in Christ, viz.
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,
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,
Thirdly, The man in Christ is
renewed in his practice and
conversation: the manner of operation
always follows the nature of
beings. Now the regenerate not being
what they were, cannot walk and
act as once they did;
Thirdly, In the next place let us enquire into the properties 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 has 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,
Secondly, But though this life of
the new creature be a great
mystery, and secret in some respects;
yet so far as it is known, and
appears unto us, the new creature is
the most beautiful and lovely
creature that ever God made; for the
beauty of the Lord himself is
upon it: "The new man is created
after God",
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 of faith: as death is
the end of sin, so life eternal is the
end of grace. The new
creature does, by the instinct and
steady direction of its own
nature, take its course as directly to
God, and to heaven, the place
of its full enjoyment, as the rivers do
to the ocean; it declares
itself 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.
Fourthly, This 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,
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,"
Sixthly, The new creature is an
immortal creature, a creature
that shall never see death,
Seventhly, The new creature is an
heavenly creature; "It is not
born of flesh, nor of blood, nor of the
will of man, but of God,"
Eighthly, The new creature is an
active and laborious creature;
no sooner is it born, but it is acting
in the soul.
Ninthly, The new creature is a
thriving creature, growing from
strength to strength,
Tenthly, The new creature, is a
creature of wonderful
preservations: There are many wonders
of divine providence in 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
die,
Fourthly, We will demonstrate the necessity of this new creation to all that are in Christ, and by him expect to attain 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 has 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,
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,
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 aversion of our
carnal minds hereunto; "The
carnal mind is enmity against God",
From all which, it follows, that
seeing there can be no
complacence, or delight in God, without
suitableness and conformity
to him, as it is plain, from
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,
Fifthly, The last thing to be opened is, how the new creation is an infallible proof and evidence of the soul's interest 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 system 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,
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 wherever you find a new creature, you find all the causes and all the facets 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,
Secondly, All the collects and
fruits of interest in Christ are
found in the new creature; there are
all the fruits of obedience,
for we are created in Christ Jesus unto
good works,
After the explication of the sense of this scripture, we observed,
Doct. That God's creating of a new supernatural work of grace
in the soul of any man, is that man's sure and infallible
evidence of a 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 indispensableness and necessity thereof have 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.
First use, for information.
Is the new creature the sure and infallible evidence of our saving interest in Christ? From hence then we arc 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 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 God's 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 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, it 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,
Inf. 2. And, on the contrary, we
may hence learn, what cause
regenerate souls have to bless God, for
the day wherein they were
born. O what a privileged state does
the new birth bring men into!
It 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
privileges of the sons of God,
Inf. 3. Learn frown hence, that the
work of grace is wholly
supernatural; it is a creation, and a
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,
Inf. 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 relations, how
great soever their present
discouragements are. If it had been
possible for a man to have seen
the rude and undigested 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 wherever
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 thyself
to the will of God; and if he command,
the work is done. God can
make thee yet to rejoice over thy most
uncomfortable relations; to
say with the father of the prodigal,
Inf. 5. If none but new creatures be in Christ, how small a remnant among men belong to Christ in this world! Among the multitude of rational creatures inhabiting this world, how few, how very few, are new creatures? It is the observation of the learned r. Brerewood, that if the world be divided into thirty parts, nineteen parts are heathenish Idolaters; six parts Mahometans, 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 profane, merely civil, and hypocritical professors of religion; and 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 has indeed regenerated, to admire the riches of God's distinguishing mercy to them.
Inf. 6. If the change by grace be a
new creation, how universal
and marvellous a change does
regeneration make upon men! The new
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,
First, Because the work of grace is wrought in divers methods and manners in the people of God. Some are changed from a state of notorious profaneness unto serious godliness; there the change is conspicuous and very evident; all the neighbourhood rings ofit: 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 indiscernible.
Secondly, Though a great change be wrought, yet much natural corruption still remains for their humiliation and daily exercise; and this is a ground of fear and doubting; they see not how such corruptions are consistent with the new creature.
Thirdly, In some, the new creature shews itself 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 days.
Fourthly, Some Christians are more tried, and exercised by temptation 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.
Inf. 7. Lastly, How incongruous are
carnal ways and courses to
the spirit of Christians! who being new
creatures, can never delight
or find pleasure in their former sinful
companions and practices.
Alas! those things are now most
unsuitable, loathsome 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;
Second use, for conviction.
If none be in Christ but new creatures, and the new creation makes such a change, as has been described; this may convince us, how many of us deceive ourselves, and run into dangerous and fatal mistakes, in the greatest concernment we have in this world. But before I urge 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 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 near 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 profane, is, in its whole kind and
nature, a different thing
from the new creature; the power and
efficacy of moral virtue is one
thing, the influence of the
regenerating Spirit is quite another
thing, however some have studied to
comfort them. The Heathens
excelled in moral and homolitical]
virtues: 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 pollutions of the world, and yet a
perfect stranger to
regeneration all the while,
Secondly, That many strong convictions and troubles for 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 blossoms of the tree are to the fruit that follows them; but as fruit does not always follow where those blossoms and flowers appear, so neither does the new creature follow all convictions and troubles for sin. Conviction is a common work of the Spirit both upon the elect and reprobate; but the new creature is formed only in God's 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 to sin.
Thirdly, That excellent gifts and abilities, fitting men for service in the church of God, may be where the new creature is not; for these are promiscuously dispensed by the Spirit both to the regenerate and unregenerate: Math. 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 bars 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 attain gifts, but thou wilt find 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,
The third use, for examination.
Next, therefore, let me persuade every man to try the state of his own heart in this matter, and closely consider and weigh this great question: Am I really and indeed a new creature? or am I an old creature still, in a new creature's dress and habit? Some light may be given for the discovery hereof, from the consideration of the
1. Antecedents, of the new creation.
2. Concomitants, of the new creation.
S. Consequents, of the new creation.
First, Weigh and consider well the antecedents of the new creature; have those things passed upon your souls, which ordinarily make way for the new creature, in whomsoever the Lord forms it?
1. Has the Lord opened the eyes of
your understanding in the
knowledge of sin and of Christ? Has he
showed you both your disease
and remedy, by a new light shining from
heaven into your souls! Thus
the Lord does wherever he forms the new
creature,
2. Has 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,
3. Have these convictions
over-turned your vain confidences,
and brought you to a great concern and
inward distress of soul,
making you to cry, What &hall we do
to be saved? These are the ways
of the Spirit, in the formation of the
new creature,
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.
1. 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
man's 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
does it?"
2. A lowly, meek, and humble frame
of heart accompanies the new
creation; the soul is weary and heavy
laden,
3. A longing, 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 does 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 yourselves under a delusion.
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.
1. Wherever the new creature is
formed, there a man's course
and conversation is changed:
2. The new creature continually
opposes and conflicts with the
motions of sin in the heart;
S. The mind and affections of the
new creature are set upon
heavenly and spiritual things,
5. The new creature is a praying
creature, living by its daily
communion with God, which is its
livelihood and subsistence,
Fifthly, The new creature is
restless, after falls into sin,
until it have recovered peace and
pardon; it cannot endure itself in
a state of defilement and pollution,
Fourth use, of exhortation.
If the new creation be a sound evidence of our interest in Christ, then hence let me persuade all that are in Christ, to evidence themselves to be so, by walking as it becomes new creatures.
The new creature is born from
above, all its tendencies are
heavenward; accordingly, Get 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 nature
there in; 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 in 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,"
Fifth use, for consolation.
Let every new creature be cheerful
and thankful: if God has
renewed your natures, and thus altered
the frame and temper of your
hearts, he has bestowed the richest
mercy upon you that heaven or
earth affords. This is a work of the
greatest rarity; a new
creature, may be called, One among a
thousand: it is also an
everlasting work, never to be
destroyed, as all other natural worlds
of God (how excellent soever) must be:
it is a work carried on by
Almighty Power, through unspeakable
difficulties and mighty
oppositions,
Two great trials of our interest in Christ are finished; we now proceed to the third, namely, The mortification of sin: "They that are Christ's 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, ver. 15.
Secondly, He powerfully dissuades them from the consideration of the sad events of their bitter contests, calumnies, and detractions, viz. mutual ruin, and destruction, ver. 15.
Thirdly, He dissuades 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 ver. 17. to ver. 23.
Fourthly, He powerfully dissuades them from these animosities, from the inconsistency of these, or any other lusts of the flesh, with an interest in Christ: "They that are Christ's, have crucified the flesh," &c. q. d. You all profess yourselves 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 snarl and fight like rabid and furious beasts of prey? Tantaene animis caelestibus irae? So much rage in heavenly souls? O how repugnant are these practices with the study of mortification!, which is the great study and endeavour of all that are in Christ! "They that are Christ's 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
1. The subject.
2. The predicate.
First, The subject of the proposition, they that are Christ's, viz. "True Christians, real members of Christ; such as truly belong to Christ, such as have given themselves up to be governed by him," and are indeed acted be his Spirit. such, all such persons (for the indefinite is equipollent to an universal) all such, and none but such.
Secondly, The predicate; "They
have crucified the flesh, with
the affections and lusts." By
flesh we are here to understand carnal
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 does
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
frown them, with their blood)
it is just so in the mortification of
sin; and therefore what the
apostle in this place calls crucifying,
he calls in
The observation followeth.
Doct. That a saving interest in Christ may be regularly and
strongly inferred and concluded frown the mortification of
the flesh, with its affections and lusts.
This point is fully confirmed by
those words of the apostle.
Mark the force of the apostle's reasoning; if we have been planted into the likeness of his death, viz. by the mortification of sin, which resembles, or has a likeness to the kind and manner of Christ's death (as was noted above) then we shall be also in the likeness of his resurrection; and why so, but because the 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, ver. 11. "Reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord;" q. d. Reason thus with yourselves, 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 yourselves, as the word "ligidzeste" there signifies. Now for the stating and explication 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.
And, for clearness sake, I shall speak to it both negatively and positively, showing 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 does not imply the total
abolition of sin in believers, or the
destruction of its very being
and existence in them for the present;
sanctified souls so put off
their corruptions with their dead
bodies at death:" This will be the
effect of our future glorification, not
of our present
sanctification. Sin does exist in the
most mortified believer in the
world,
Secondly, Nor does 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 does not
break forth into their lives in
gross and open actions, 2 Pet. 3:20.
Thirdly, The crucifixion of the flesh does not consist in the cessation of the external acts of sin; for, in that respect, the lusts of men may die 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 seasons of life; not that there is less sin in the heart, but because there are less strength and activity in the body. Just as it is with an old soldier, who has as much skill, policy, and delight as ever in military actions; but age and hard services have so enfeebled him, that he can no longer follow the camp.
Fourthly, The crucifixion of sin
does not consist in the severe
castigation 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 feel
those stripes which are
inflicted upon the body: See
Secondly, But if you enquire, what then is implied in the mortification or crucifixion of sin, and wherein it does consist? I answer,
First, It necessarily implies the
soul's implantation into
Christ, kind union with him: without
which it is impossible that any
one corruption should be mortified:
They that are [Christ's] have
crucified the flesh: The attempts and
endeavours 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,"
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
vas said in another case,
Thirdly, The crucifixion of sin
necessarily implies the
subversion of its dominion in the soul:
A mortified sin cannot be a
reigning sin,
Fourthly, The crucifying of the
flesh implies a gradual
weakening 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 itself
from all filthiness of the flesh and
spirit, and perfecting holiness in the
fear of God,"
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,
Secondly, In the next place we shall examine the reasons 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
pained death, and the
mortification of sin is a very painful
work,
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 it is in
the mortification of sin; it
is not this or that particular member
or act, but the whole body of
sin that is to be destroyed,
Third, 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 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 days.
Fourthly, The death of the cross
was a very opprobrious, or
shameful death: they that died upon the
cross were loaded with
ignominy; the crimes for which they
died were exposed to the public
view; after this manner dieth 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, bewails the
evil of it with multitudes of tears and
groans; making sin as vile
and odious as he 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,"
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 dies not of its own accord, as nature dieth 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; it 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 God's wrath; so that either it must die a violent death by the hand of the Spirit, or it never dieth at all. And thus you see, why the mortification of sin is tropically expressed by the crucifying of the flesh.
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,
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?
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.
at. 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.
Fourthly, The whole stream and
current of the gospel, puts us
under the necessity of mortification;
gospel precepts have respect
unto this,
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,"
Sixthly, If mortification be not
the daily practice and
endeavour of believers, then the way to
heaven no way answers to
Christ's description of it in the
gospel. He tells us,
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: It is a great design of
the gospel to preserve the boundaries
betwixt the one and the other,
Fourthly, In the next place, we are
to enquire into the true
principle of mortification it is true,
there are many ways attempted
by men for the mortification of sin,
and many rules laid down, to
guide men in that great work; some of
which are very trifling 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,
abstinences, castigations of the
body, or any all or external
endeavours, can ever avail to the
mortification of one sin. The moral
Heathens have prescribed many
pretty rules and helps for the
suppression of vice: Aristides,
Seneca, and Cato, were renowned among
them upon this account:
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 itself again, and
their souls, like a body not well
purged, relapses into a worse condition
than before,
This work of mortification is
peculiar to the Spirit of God,
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,
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.
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.
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
surprisals and particular
victories of temptation, being like
that of a captive in war, who
marches not with delight, but by
constraint among his enemies. So
the apostle expresseth himself,
Secondly, By assisting those
gracious habits in all the times
of need, which he does many ways;
sometimes notably awakening and
rousing 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
Fifthly, The last query to be satisfied is, how mortification of sin solidly evinceth the soul's interest in Christ; and this it does 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 has been fully proved before; but the mortification of sin does 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 soul's being under the
covenant of grace, as is
plain from those words of the apostle,
Evidence 3. That which is the fruit
and evidence of saving
faith, must needs be a good evidence of
our interest in Christ; but
mortification of sin is the fruit and
evidence of saving faith.
Evidence 4. In a word, there is an
intimate and indissoluble
connection betwixt the mortification of
sin, and the life of grace.
From hence our observation was,
That a saving interest in Christ, may be regularly and strong(y 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 shown how regularly a saving 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.
First use, for information.
Inference 1. If they that be
Christ's have crucified the flesh,
Then the life of Christians is no idle
or easy 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 nor place freed
from this conflict; every occasion
stirs corruption, and every
stirring of corruption calls for
mortification: corruptions work in
our very best duties,
Inf. 2. If mortification be the great work of a Christian, then certainly those that give the corruptions of Christians an occasion to revive, must reeds 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 hearing their own praises. Christian, thou knowest thou carriest gun-powder about thee, desire those that carry fire to keep at a distance from thee; it 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? It 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 malicious enemy, must be helpful to us in that work.
Inf. 3. Hence it follows, that
manifold and successive
afflictions are no more than what is
necessary for the best of
Christians: the mortification of our
lusts require them all, be they
never so many,
Inf. 4. If they that be Christ's
have crucified the flesh, then
the number of real Christians is very
small. It 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 crucify 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 who 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
crossed? How many are there
that seem very meek and humble, until
an occasion be given them to
stir up 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 it is all fiery. I know the best
of Christians are mortified
but in part; and strong corruptions are
oftentimes 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,
Inf. 5. If they that be Christ's
have crucified the flesh, i.e.
if 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
father's house:" It is not
holy, meek, and humble Christians that
put the world into confusion,
this is done by the profane and
atheistical; or by the designing and
hypocritical world, and laid at the
door of innocent Christians: as
all the public calamities which from
the immediate hand of God, or
by foreign or domestic enemies befel
Rome, were constantly charged
upon Christians; and they condemned and
punished, for what the
righteous hand of God inflicted on the
working heads of the enemies
of that state without their privily
contrived. The apostle James
propounds and answers a question very
pertinent to this discourse,
Inf. 6. If they that be Christ's have crucified the flesh, then whatsoever religion, opinion, or doctrine does 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 has 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 cloke 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 encourages licentiousness and fleshly lust, is not the doctrine of Christ, but a spurious offspring begotten by Satan upon the corrupt nature of man.
Inf. 7. If mortification be the
great business and character of
a Christian, Then that condition is
most eligible and desirable by
Christians, which is least of all
exposed to temptation,
Inf. 8. If mortification be the
great business of a Christian,
then Christian fellowship and society
duly managed and improved,
must needy 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 in to our assistance,
Inf. 9. How deeply has sin fixed its roots in our corrupt nature, that it should be the constant work of a Christian's whole life, to mortify and destroy it? God has 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 remains 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 believer's 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.
Second use, for exhortation.
If they who are Christ's have crucified the flesh, &c. Then as ever we hope to make good our claim to Christ, let us give all diligence to mortify 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 persuade every
believer 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 has
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, cheeriness, and
tranquillity in thy conscience,
when thou hast faithfully repelled
temptations, successfully
resisted and overcome thy corruptions?
Does not God smile upon thee;
conscience encourage 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 horrors. But
then consider it also as an
evidence of the soul's interest in
Christ, as my text considers it;
and what an heaven upon earth must then
be found in mortification!
These endeavours of mine to subdue and
mortify my corruptions,
plainly speak the Spirit of God in me,
and my being in (Christ! and
O what is this! What heart has
largeness and strength enough to
receive and contain the joy and comfort
which flow from a cleared
interest in Jesus Christ! Certainly,
Christians, the tranquillity
and comfort of your whole life depend
upon it; and what is life
without the comfort of life?
2 Motive. As the comfort of your
own lives, which is much, so
your instrumental fitness for the
service of God, which is much
more, depends upon the mortification of
your sins,
3 Motive. Your stability and safety
in the hour of temptation,
depend 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 the prize of
eternal life! Then give
diligence to mortify your corruptions.
Temptation is a siege, Satan
is the enemy without the walls,
labouring to force an entrance;
natural corruptions are the traitors
within, that hold
correspondence with the enemy without,
and open the gate of the soul
to receive him. It was the covetousness
of Judas' heart which
overthrew him in the hour of
temptation. They are our fleshly lusts
which go over unto Satan in the day of
battle, and fight against our
souls,
4 Motive. As temptations will be
irresistible, so afflictions
will be unsupportable to you without
mortification. My friends, you
live in a mutable work, providence
daily rings the chances 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
does the day. Consider with
yourselves; are you able to bear the
loss of your sweet enjoyments
with patience? Can you think upon the
parting hour without some
tremblings? set a heart mortified to
all these things, and you
will bless a taking as well as a giving
God. It 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?
5 Motive. The reputation and honour of religion are deeply concerned in the mortification of the professors of it: For unmortified 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 Sapphira 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 hard
work will you have in your
dying 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 glue,
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 does his clothes at
night: Death need not pull and hale;
such a man goes half way to
meet it,
Third use, for direction.
Are you convinced, and fully satisfied of the excellency and 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.
Rule 1. If ever you will succeed
and prosper in the work of
mortification, 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,"
Rule 2. Walk in daily communion
with God, if ever you will
mortify the corruptions of nature; that
is the apostle's own
prescription,
Rule 3. Keep your consciences under
the awe and in the fear of
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
signify nothing: "By the fear of
the Lord, men depart from evil,"
Rule 4. Study the vanity of the creature, and labour to get true notions of the emptiness and transitoriness thereof, if ever you will attain to the mortification of your affections towards it.
It 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 crucify our
affections to the world. O if we did
but know and believe three
things about the world, we should never
be so fond of it as we are,
viz. the fading, defiling, and
destroying nature of it. The best and
sweetest enjoyments in the world, are
but fading flowers and
withered grass,
Rule 5. Be careful to cut off all
the occasions of sin, and
keep at the greatest distance from
temptations, if ever you would
mortify the deeds of the body. The
success and prevalency of sin,
mainly depend upon the wiles and
stratagems it makes use of to
ensnare the incautious soul; therefore
the apostle bids us keep off,
at the greatest distance.
Rule 6. If you will successfully
mortify the corruptions of
your nature, never engage against them
in your own single strength,
Rule 7. Set in with the mortifying
design of God, in the day of
thine affliction; sanctified
afflictions are ordered and prescribed
in heaven for the purging of our
corruptions,
Rule 8. Bend the strength of your
duties and endeavours against
your proper and special sin; it is in
vain to lop off branches,
whilst this root of bitterness remains
untouched: This was David's
practice,
Rule 9. Study the nature and great
importance of those things
which are to be won or lost, according
to the success and issue of
this conflict. Your life is a race,
eternal glory is the prize,
grace and corruption are the
antagonists, and accordingly as either
finally prevails, eternal life is won
or lost.
Rule 10. Accustom your thoughts to such meditations as are proper to mortify sin in your affections, else all endeavours to mortify 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.
Meditation 1. Consider the evil
that is in sin, and how
terrible the appearances of God will
one day be against those that
obey it, in the lusts thereof.
Meditation 2. Think what it cost
the Lord Jesus to expiate the
guilt 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,
Meditation 3. Consider what a grief
and wound the sins of
believers are to the Spirit of God,
Meditation 4. Consider with
yourselves, that no real good,
either of profit 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
is a smart question,
Meditation 5. Consider what the
damned suffer for those sins
which the devil now tempteth you to
commit; it has deprived them of
all good, all outward good,
Meditation 6. Bethink yourselves
what inexcusable hypocrisy it
will be in you to indulge yourselves in
the private satisfaction of
your lusts, under a contrary profession
of religion: you are a
people that profess holiness, and
professedly own yourselves 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 yourselves? What horrid
hypocrisy is this? Christians
are dead to sin,
Meditation 7. Consider with yourselves what hard things some Christians have chosen to endure and suffer rather than they would defile themselves with guilt; and shall every small temptation ensnare and take your souls? Read over the 11th 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 has obliged you? O Christians, how can you that have found such mercies, mercies as free, and pardons as full as ever any souls found, shew less care, less fear, less tenderness of grieving the Spirit of God than others have done; certainly, if you did see sin with the saline 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.
Meditation 8. Consider with
yourselves what sweet pleasure,
rational and solid comfort is to be
found in the mortification of
sin. It 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
cheering testimony of an
acquitting and absolving conscience?
Fourth use, for examination.
In the next place, this point naturally puts us upon the examination and trial of our own heard, whether we, 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 trial, 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 as to all known sins, one
as well as another, is a good sign sin
has lost its dominion in the
soul. O it is a special mercy to have a
heart that shall smite and
reprove us for those things that others
make nothings 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, however,
through the weakness of the flesh we
may be ensnared by it.
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 nailed 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
Fourthly, Do you rejoice and bless
God from your hearts, when
the Providence of God orders any means
for the prevention of sin?
Thus did David,
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 thorough 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 man's
heart is mortified unto sin,
Secondly, The more able any one is
to bear reproaches and
rebukes for his sin, the more
mortification there is in that man,
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 has made in the work
of mortification,
Fourthly, The more power any man
has to resist sin in the first
motions of it, and stifle it in the
birth; the greater degree of
mortification that man has attained,
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,
Sixthly, The more fixed and steady our hearts are with God in duty, and the less they are infested with wandering thoughts, and earthly interpositions; the more mortification there is in that soul. And so much briefly of the evidences of mortification.
Fifth 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 Spirit. Much might be said for the comfort of such. In brief,
First, Mortified sin shall never be
your ruin: It is only
reigning sin that is ruining sin,
Secondly? If sin be dying, your
souls are living; for dying
unto sin, and living unto God, are
inseparably connected,
Thirdly, If sin be dying in you, it
is certain that Christ died
for you, and you cannot desire a better
evidence of it,
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,
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 Christ's have crucified the flesh, with the affections and lusts; and they that have so crucified the flesh with its affections and lusts are Christ's.
Blessed be God for a crucified Christ.
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 men's claims to Christ; amongst which (not to spend time about the coherence) my text is a principal one; a trial of men's 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, who 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 with 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 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,
(2.) Secondly, The only way to have
this claim warranted, 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 indefinitely 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, does not imply an equality
with Christ in holiness and
obedience; for as he was filled with
the Spirit without measure, and
anointed with that oil of gladness
above his fellows; so the purity,
holiness, and obedience of his life are
never to be matched, or
equalised 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
believer's 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,
Hence the observation is,
Doct. That every man is bound to the imitation of Christ, under
penalty of forfeiting his claim to Christ.
The saints imitation of Christ is
solemnly enjoined by many
great and express commands of the
gospel; so you find it,
1. What the saints imitation of Christ supposes and comprises.
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.
(1.) First, What the saints imitation of Christ supposeth and compriseth. Now there are divers great and weighty truths supposed and implied 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 has 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 Jeremiah) that the way of
man is not in himself; it is not in him
that walketh to direct his
own steps,
Secondly, This imitation of Christ
implies, that as no man is,
or may pretend to be his own guide, so
no mere man, how wise or holy
soever he be, may pretend to be a rule
to other men; but Christ is
the rule of every man's way and
walking. It is true indeed, the
apostle saith, "We should be
followers of them, who through faith
and patience, inherit the promises,"
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
mere man, yet goes no higher than this,
Thirdly, The imitation of Christ
implies the necessity of
sanctification in all his followers;
forasmuch as it is impossible
there should be a practical conformity
in point of obedience, where
there is not a conformity in spirit and
in principle; all external
conformity to Christ's practice,
depends upon an internal conformity
to Christ in the principle and Spirit
of holiness. It is very plain,
from
Fourthly, The imitation of Christ
plainly holds forth this,
that the 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 man's claim to Christ,
who studies and labours not to
tread exactly in the footsteps of his
holy and heavenly example.
Profaneness 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,"
Fifthly, The imitation of Christ
necessarily implies the
defectiveness and imperfection of the
best of 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: It is true, a
vain heart may swell with pride, when a
man compares himself with
other men: thus measuring ourselves by
ourselves, and comparing
ourselves among ourselves, we shew our
folly and nourish our pride;
but if any man will compare his own
lily with Christ's, he will find
abundant cause at every time and in
every thing to be humbled. Paul
was a great proficient in holiness and
obedience, be 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, hee
reckons himself still but at the foot
of the hill.
Sixthly, The imitation of Christ,
as our general rule or
pattern, necessarily implies the
transcending holiness of 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." It
is the height of saints' ambition
to be made conformable to Christ,
Seventhly, The Christian's
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.
Secondly, In the next place we are to enquire, in what things all who 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 virtues
of the Spirit were represented in their
glory, and brightest lustre
in his conversation upon earth: Never
man spoke 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"
Pattern 1. And first of all, the
purity and holiness of the
life of Christ is proposed as a
glorious pattern for the saint's
imitation.
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.
Secondly, Christ was uniformly holy at one time as well as an other; in one place and company as well as another: He was still like himself, an holy Christ; one and the same tenor of holiness ran throughout 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 frolic.
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,"
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: It is our duty to
imitate Christ in this.
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,"
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,
Pattern 2. The obedience of Christ
to his Father's will, is a
pattern for the imitation of all
Christians: it is said of Christ,
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 ourselves in the following properties of it.
First, Christ's obedience was free
and voluntary, not forced or
compulsory; it was so from the very
first undertaking of the work of
our redemption,
Secondly, The obedience of Christ
was universal and complete,
he was obedient to all the will of God,
making no demur to the
hardest service imposed by the will of
God upon him,
Thirdly, The obedience of Christ
was sincere and pure, without
any base or by-end, purely aiming at
the glory of God,
Fourthly, The streams of Christ's
obedience flowed from the
spring and fountain of ardent love to
God,
Fifthly, In a word, The obedience
of Christ was constant; he
was obedient unto 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,
Pattern 3. The self-denial of
Christ is the pattern of
believers, and their conformity unto it
is their indispensable duty,
First, Deny your natural self, for
him,
Secondly, Deny your civil self for
Christ; whether they be
gifts of the mind,
Thirdly, Deny your moral and
religions self for Christ; your
own righteousness,
First, What great things Christ denied for you, and what 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 incapable you are to put any obligation upon Christ, to deny himself in the least for you, and what strong obligations Christ has put you under, to deny yourselves in your greatest interests upon earth for him.
Fourthly, Remember that your self-denial is a condition consented to, and subscribed by yourselves, 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,
Pattern 4. The activity and
diligence of Christ in finishing
the work of God which was committed to
him, was a pattern for all
believers to imitate. It is said of
him,
First, That his heart was intently
set upon it,
Secondly, That he never fainted
under the many great
discouragements he frequently met
withal in that work,
Thirdly, That the shortness of his
time provoked him to the
greatest diligence,
Fourthly, That he improved all
opportunities, companies, and
occurrences to further the great work
which was under his hand,
Fifthly, Nothing more displeased
him than when he met with
dissuasions and discouragements in his
work; upon that account it
was that he gave Peter so sharp a
check,
Sixthly, Nothing rejoiced his soul
more, than the prosperity
and success of his work,
Now, Christians, eye your parent, 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,
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,"
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 has shall be given,
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 a 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,
Sixthly, In a word, laborious
diligence, in the day of life,
will be your singular comfort when the
night of death overtakes you,
2 Pet. 1:11.
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,
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 cantered, it is
where it would be; it is
gratified in the highest, in the
actings forth of faith and love
upon God; as the taste is gratified
with a suitable delicious
relish,
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,
Thirdly, The subject of spiritual
delight, which is a renewed
heart, and that only so far as it is
renewed,
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 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 to 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 in 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 parts 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, 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 on it day and night,
and shall be like a tree
planted by a river of water, whose leaf
fadeth not,
Thirdly, This will represent
religion very beautifully 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,
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.
Object. But may not a sincere Christian act in duty without delight? Yea, may he not feel some kind of weariness in duties?
Solut. Yes, doubtless he may; but then we must distinguish betwixt the temper and distemper of a renewed heart; the best hearts are not always in the right frame.
Pattern 6 The inoffensivenss of the
life of Christ upon earth
is an excellent pattern to all his
people; he injured none, offended
none, but was holy end harmless, as the
apostle speaks,
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, Christ's
worthy name will be blasphemed thereby,
Secondly, For the sake of souls,
the precious and immortal
souls of others, be wary that you give
no offence: "Wo to the world,
(saith Christ,) because of offence,"
Thirdly, In a word, answer the ends
of God in your
sanctification and providential dispose
in the world this way; by
the holiness and harmlessness of your
lives, many may be won to
Christ,
Pattern 7. The humility and
lowliness of Christ is propounded
by himself as a pattern for his
people's imitation.
First, From how vile a root pride
springs. Ignorance of God,
and of yourselves, gives rise and being
to this sin: They that know
God will be humble,
Secondly, Consider the mischievous
effects it produces; it
estrangeth the soul from God,
Thirdly, As it is a great sin, so
it is a bad sign,
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,
Pattern 8. The contentation of
Christ in a low and mean
condition in the world, is an excellent
pattern for his people's
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,
First, The meanest and most
afflicted Christian is owner of
many rich, invaluable mercies,
Secondly, You have many precious
promises that God will not
forsake you in your straits,
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,
Earthly, 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 not 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.
These words have been resolved into their parts, and their sense opened in the former sermon: The observation was this:
That every man is bound to the imitation of Christ, under penalty of forfeiting his claim to Christ.
In prosecution of this point, we have already shown what the imitation of Christ imports, and what the imitable excellencies in the life of Christ are: It now remains that I shew 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 divers ways.
First, From the established order
of salvation, which is fixed
and unalterable: God that has appointed
the end, has also
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,
Secondly, The nature of
Christ-mystical requires this
conformity, 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,
Thirdly, This resemblance and
conformity to Christ appears
necessary from the communion which all
believers have with Christ in
the same spirit of grace and holiness.
Believers are called Christ's
fellows, or co-partners,
Fourthly, The necessity of this
imitation of Christ may be
argued, from the design and end of
Christ's exhibition to the world
in a body of flesh. For though we
detest that doctrine of the
Socinians, which makes the exemplary
life of Christ to be 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
Fifthly, Our imitation of Christ,
is one of those great
articles which every man is to
subscribe, whom Christ will admit
into the number of his disciples,
Sixthly, The honour of Christ necessitates the conformity of Christians to his example, else what way is there left 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 Christ's example? The world has eyes to see what we practise, as well as ears to hear what we profess. Therefore either shew the consistency between 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.
First use, for information.
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 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 the Christian religion
severely censures loose and
scandalous actions in all professors,
and therefore is not to be
censured for them. It is absurd to
condemn religion for what itself
condemns: looseness no way flows from
the principles of
Christianity, but is most opposite and
contrary to it,
Secondly, It is an argument of the excellency of the Christian religion, and 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 scandalised by the practices of some that profess it. So that this practice has a natural tendency to Atheism; and is, no doubt, encouraged by the devil for that end.
Inf. 2. If all men forfeit their
claim to Christ, who endeavour
not to imitate 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,
Inf. 3. What blessed times should
we all see, if true religion
did once generally obtain, and prevail
in the world! How would it
humble the proud, meeken the
passionate, and spiritualise those that
are carnal! The perverse world charges
religion with all the tumults
and disturbances that are in it;
whereas 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,
Inf. 4. Hence it also follows, that
real Christians are the
sweetest companions. It is a
comfortable thing to walk with them
that walk after the example of Christ;
the holiness, heavenliness,
humility, self-denial, and diligence in
obedience, which was in
Christ, are, in some measure, to be
found in all sincere Christians:
They shed forth the virtues of him that
calleth them; the graces of
the Spirit do more or less thine forth
in them: And O how endearing,
sweet, and engaging are these things!
Upon this very account the
apostle invited others into the
fellowship of the saints,
Inf. 5. In a word, if no men's
claim to Christ be warranted but
theirs that walk as he walked; how vain
and groundless then are the
hopes and expectations of all
unsanctified men, who walk after their
own lusts? None are snore forward to
claim the privileges 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,
Second use, for exhortation.
If this be so, it naturally presses all the professors of Christianity 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.
Motive 1. Christ has conformed
himself to you by his abasing
incarnation; how reasonable therefore
is it that you conform
yourselves 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 has taken your nature upon him,
Motive 2. You shall be conformed to
Christ in glory; how
reasonable therefore is it you should
now conform yourselves to him
in holiness? The apostle saith,
Motive 3. The conformity of your lives to Christ, your pattern, is 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.
Motive 4. So far as you imitate
Christ in your lives, and no
farther, you will be beneficial in the
world in which you live: so
far 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,
Motive 5. To walk as Christ walked,
is a walk only worthy of a
Christian; this is to "walk worthy
of the Lord,"
Motive 6. How comfortable will the
close of your life be at
death, if you have walked after
Christ's pattern and example in this
world: A comfortable death is
ordinarily the close of a holy life,
Third 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 of
their new nature to follow Christ's
example, But being weak in
grace, and meeting with strong
temptations, are frequently carried
aside from the holy purposes and
designs of their honest, well-
meaning hearts, to the great grief and
discouragement of their
souls. They heartily wish and aim at
holiness, and say with David,
Support I
Such defects in obedience make no
flaw in your justification:
for your justification is not built
upon your obedience, but upon
Christ's,
Support II.
Your deep troubles for the
defectiveness of your obedience, do
not argue you to be less, but more
sanctified than those who make no
such complaints; for these prove 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,
Support III.
The Lord makes excellent uses even of your infirmities and failings to do you good, and makes them turn to your unexpected advantage: for, by these defects he hides pride from your eyes; he beats you off from self dependence; 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 does not the Lord then make blessed fruits to spring up to you from such a bitter root? O the blessed chemistry of heaven, to extract such mercies out of such miseries!
Support IV.
Your bewailed infirmities do not
break the bond of the
everlasting covenant. The bond of the
covenant holds firm,
notwithstanding your defects and
weaknesses,
Support V.
Though the defects of your
obedience are grievous to God, yet
your deep sorrows for them are
well-pleasing in his eyes,
Support VI.
Though God have left many defects
to humble you, yet he has
given many things to comfort you. This
is a 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 these defects,
infirmities, and failings shall be
done away,
For ever blessed be God for Jews 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 has been effectually applied to his soul. That which remains is
An 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.
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 inlet 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 divers arguments in the following verses.
First, From the tendency of holy principles, unto holy fruits and practice, 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 has 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 is to
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 motions of sleep and death: both expressions intending 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, senselessness 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 itself in some pleasant dream; this is a very lively resemblance of the unregenerate soul. But yet he that sleeps has 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 concernment; no duty in the world
is of greater necessity and
importance to them. "Strive (saith
Christ) to enter in at the strait
gate,"
Thirdly, But you will say, if
unregenerate men be dead men, to
what purpose is it to persuade them to
arise and stand up: The very
exhortation supposes some powers or
ability in the unregenerate;
else in vain are they commanded to
arise. This difficulty is solved
in this very text, though the duty is
ours, yet the power is God's.
God commands that in his word, which
only his grace can perform.
"Christ shall give thee light."
Popish commentators would build the
tower 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 very 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
Doct. That all Christless souls are under the power of
spiritual death; they are in the state of the dead.
Multitudes of testimonies are given
in scripture to this truth;
First, I will shew you in what sense Christless and unregenerated 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 said to be dead men.
To open this, we must know there is a three-fold death, viz.
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,
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 senses, 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 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,
Thirdly, And that this is the state of all Christless and unsanctified persons, will, undeniably, appear two ways.
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,
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 thoroughly
awakens them to apply Christ their
remedy. That spiritual judgement lies
upon them,
Secondly, They have no spiritual
motions towards Christ, or
after things that are spiritual; all
the arguments in the world
cannot persuade their wills to move one
step towards Christ in the
way of faith,
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 or thirstings after it;
which could never be, if a
principle of spiritual life were in
them; for then they would
"esteem the words of Gods mouth
more than their necessary food,"
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 breathe after God in
spiritual prayer,
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 threatenings, but they tremble not at it: hell is but a little before them; they are upon the very precipice of eternal ruin, 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.
Inf. 1. If all Christless and unregenerate souls be dead souls, then how little pleasure can Christians take in the society of the unregenerate?
Certainly, it 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 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. It 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, chose for
God as well as thyself. - A godly
servant is a greater blessing than
we think on: he can work, and set God
on work also for his master's
good,
Art thou godly? shew thyself so in
the choice of husband or
wife. I am sure, if some, (and those
godly ones) could bring no
other testimonials 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 sheen
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,
Inf. 2. How great and wholly
supernatural, marvellous, and
wonderful is that change which
regeneration makes upon the soul of
men! It is a change from death to life,
1. That 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 complete and perfect soul, shining in the beauties of holiness, and filling him as a vessel of glory, with the unspeakable and inconceivable joys of his presence; to turn his groanings into triumphs, his fightings into songs of praise; this, I say, is marvellous, and yet the former change from sin to grace is no way inferior 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 specifical change. Great and admirable is this work of God; and let it for ever be marvellous in our eyes.
Inf. 3. If unregenerate souls be
dead souls, what a fatal
stroke does death give to the bodies of
all unregenerate men? A soul
dead in sin, and a body dead by virtue
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: It 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,
Inf. 4. If every unregenerate soul be a dead soul, how sad is the case of hypocrites and temporary believers, who are twice dead? These are those cursed trees, of which the apostle Jude speaks, Jude ver: 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, then they fade, decay, and cast off their leaves, when other trees are fragrant and flourishing: but from this first death they are sometimes recovered, by pruning, dressing, or watering the roots; but if in autumn, they decay again, which is the critical and climacterical times 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 husbandmen bestows no more labour about it, except it be to root it up for fuel to the fire. Just thus stands the case with false and hypocritical professors, who though they were still under the power of spiritual death, yet in the beginning of their profession, they seemed to be alive; they showed 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 rousing 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, atth. 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 entangled 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.
Inf. 5. If this be so, then unregenerate persons deserve the greatest lamentations. 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 are 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? Does it not deserve a tear? The Lord open your eyes, and duly affect your 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,
Christ having discoursed with 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, has smitten every sinner with a deadly stroke and sting, for which there is no cure but Christ lifted up in the gospel, "as oses lifted up the serpent in the wilderness," ver. 14. Neither does 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 threatened, 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 threatened, viz. unbelief; the neglecting or refusing of an 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, and 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 threatened.
Secondly, The punishment inflicted,
and that is condemnation: a
word of deep and dreadful
signification; appearing, in this text as
the hand writing upon the plaister of
the wall unto Belteshazzar,
Thirdly, The immediate relation or respect this punishment has 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 of the first covenant; but that condemnation had never been his ruin 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 believer is already virtually condemned by both, as he is a sinner, and as he is an unbeliever; as he has transgressed the law, and as he has refused the gospel; as he has contracted sin the moral disease, and refused Christ the only effectual remedy. He is virtually condemned, and will be, sententially, condemned in the judgement 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 just and dreadful sentence of Godly condemnation. John
12:48. "He that rejecteth me, and receiveth not my words,
has one that judgeth him. The word that I have spoken, the
same shall judge him in the
last day."
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 relics or remains 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 of hearts: He that can say, Lord, I believe, has cause enough to cry out with tears, help thou my unbelief. However, this does not bring the soul under condemnation, or into the state of wrath; the word condemns this unbelief in them, but does not condemn their persons for this unbelief: But the unbelief here spoken of, is the neglecting or refusing to take Christ as he is offered in the gospel, and so is exclusive of the saving act and effects of faith.
First, It is exclusive of the saving act of faith, which (as has 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 persuaded to do; he will be persuaded 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 persuaded 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 chuseth 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 does not truly
love him; "But I know you (saith
Christ to unbelievers) that the
love of God is not in you,"
Secondly, Next let us consider the punishment of this sin, which is condemnation. Condemnation, in the general, is the sentence of a judge awarding a mulct, or penalty to be inflicted upon the guilty person. There is a twofold condemnation.
1. Respectu culpae, 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 forensic
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,
First, Condemnation is the sentence of God, the great and terrible God, the omniscient, omnipotent, supreme, and impartial Judge, at whose bar the guilty sinner stands. It is the law of God that condemns him now: he has one that judgeth him, a great and terrible one too. It is a dreadful thing to be condemned at man's bar; but the courts of human judicature, how awful and solemn soever they are, are but trifles to this court of heaven, and conscience, wherein the unbeliever is arraigned and condemned.
Secondly, It 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 supreme
judge, from whose bar and judgement
there lies no appeal for the
unbeliever, but execution certainly
follows condemnation,
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,
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,
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 scope and drift of
it. Which is to bring up men to
the terms of salvation. To persuade
them to believe, this is its
great design, the scope of all its
commands,
Fourthly, Unbelief excludes a man
from union with Christ, faith
being the bond of that union,
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,
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 finally
manifested in the work of
redemption by Christ; therefore the
apostle calls him "the wisdom of
God, and the power of God,"
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,
Fourthly, Unbelief includes a man
under the curse, and shuts
him up under all the threatenings that
are written in the book of
God; amongst which, that is an express
and terrible one,
Inf. 1. If this be so, then how
great a number of persons are
visibly in the state of condemnation!
So many unbelievers, so many
condemned men and women. That is a sad
complaint of the prophet,
Inf. 2. Hence be informed how great
a mercy the least measure
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,
Inf. 3. How dreadful a sin is the
sin of unbelief, which brings
men under the condemnation of the great
God. No sin startles less,
or damns surer: It is a sin that does
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,
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 vision of Christ by faith is the joy of saints upon earth: the vision of Christ above is the happiness of saints in heaven. It is a despising of him who is altogether lovely in himself, who has loved us and given himself for us.
It is a 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: It
is one part of the great
mystery of godliness that Christ should
be preached to the Gentiles,
Inf. 4. If this be the case of all
unbelievers, it is not to be
admired, that souls under the first
convictions of their miserable
condition, are plunged into such deep
distresses of spirit. It is
said of them,
Inf. 5. How groundless and irrational is the mirth and jollity of all carnal and unregenerate men? They feast in their prison, 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 snore 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 it is easier for a man to stifle conviction, than prevent damnation. Your mirth has a twofold mischief in it, it prevents repentance, and increases your future torment. O what a hell will your hell be; who drop into it, out of all the sensitive and sinful pleasures of this world! If ever man may say of mirth, that it is mad; and of laughter, what does it! He may say so in this case.
Inf. 6. Lastly, what cause have
they to rejoice, admire, and
praise the Lord to eternity, who have a
well-grounded confidence
that they are freed from God's
condemnation? "O give thanks to the
Father, who has delivered you from the
power of darkness, and
translated you into the kingdom of his
dear Son,"
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.
Out of the foregoing 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 the
knowledge, discovery, and manifestation
of Christ, and redemption by
him in the gospel. He is the Sun of
righteousness that arises in the
gospel upon the nations,
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 in 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 drowning upon their beds with their curtains drawn about them. Light in the means, we may call potential light. Light in the mind, we may call 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 soul to Christ
by real conversion, called, in
Wherever 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 chuse darkness rather than
light. And this is the sense of
this place, light was come in the
gospel-dispensation among them,
yea, it had shined into many of their
consciences, galled 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,
Secondly, In a most just proportion
to this sin, we have 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 sad 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 die 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 is called,
Thirdly, The cause and occasion, drawing men into this sin and misery, "because their deeds are evil," i.e. the convincing fight 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 are willing to be ignorant. An enlightened conscience gives an interruption also unto men in their sinful courses and pleasures; they cannot sin at so easy a rate in the light as they did in darkness; and this made them hate the light as a very troublesome thing to them. Thus you see what was the sin, what the punishment, and what the cause of both.
Hence the Observation is,
Doct. That the greater and clearer the light is under which the
impenitent and unregenerate do live in this world, by so
much greater and heavier will their condemnation and misery
be in the world to come.
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 lights greatens and aggravates, proportionately, the sins that are committed under it, and it will appear that it does so, upon divers accounts.
First, All light (especially
evangelical light) is a great
preservative from sin, and an excellent
means to prevent it: It is
the property of light to inform the
judgement, and rectify the
mistakes and errors of it; and thereby
to give check to the
affections in the pursuit of sinful
designs and courses: It is a
plain case, that many men would never
do as they do, if their
understandings were better informed.
Secondly, Sinning under and against
the light, supposes and
involves in it a greater contempt and
despite of God's authority,
than sinning in ignorance and darkness
does. Every man that breaks
the law of God, does not in the same
degree, despise and slight the
authority of the law maker: But when a
man has light to discover the
evil and danger of what he does, and
yet will dare to do it, what is
this but the treading of God's
authority under foot? The casting of
his word behind our backs? Wilful
sinning is a despiteful sinning
against God,
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,
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 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 is said,
Fifthly, Sinning against the light, argues a love to sin, as sin; to naked sin, without any disguise or cover. It is nothing near so bad for a man through a mistake of judgement, when he thinks that to be lawful, which is indeed sinful; he does not now close with sin, as sin, but he either closes with it as his duty, or at least his liberty. It is hard for Satan to persuade many men to embrace a naked sin; and therefore he clothes 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 has no cover 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, does not only argue him to be in the state of sin, but to be in the fore-front, and amongst 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 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, God's 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: For that it does so, is beyond all debate or question; else the apostle Peter would not have said of those sinners against light, as he does 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 at the day of judgement than for them. There is a twofold reason of this.
1. Ex parte Dei, on God's part.
2. Ex parte peccatoris, on the sinner's part.
First, Ex parte Dei, on God's part,
who is the righteous Judge
of the whole earth; and will therefore
render unto every man
according as his work 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 showed,
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, the 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,
Secondly, En 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 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.
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 itself 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 has enjoyed in this world, so much the more matter is prepared and laid up for conscience to upbraid him with in the place of torment? 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 slightest 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 has abused and neglected in this world, so many fair opportunities and great advantages he has lost for heaven; and the more opportunities and advantages he has 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 has 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 persuaded to be a Christian, indeed the treaty was almost concluded betwixt Christ and my soul; there were but a few points in difference betwixt us; but wretch that I was, at those points I stuck, and there the treaty ended to my eternal ruin: I could not deny my lusts, I could not live under the strict yoke of Christ's 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 shipwreck, I mean, a mediator in their nature, or such terms of reconciliation, offered them, will not reflect upon their lost opportunities of recovery, 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.
Inf. 1. Hence it follows, that
neither knowledge, nor the best
means of knowledge, are in themselves
sufficient to secure men from
wrath to come. Light in itself is a
choice mercy, and therefore the
means that begat and increased it must
be so too; but yet 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.
Inf. 2. If the abuse of light thus aggravate sin and misery, then times of great temptations are like to be times of great guilt. Wo to an enlightened, knowing generation, when strong temptations befal 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?
Plato was convinced of the unity of God, but durst not own his convictions; but said, "It was a truth neither easy to find, nor safe to own." And even Seneca, the renowned moralist, was "forced by temptation to dissemble his convictions;" of whom Augustine 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 timorous Christians to be removed by a seasonable death out of harm's 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 trial threatens the professors of this age: but when it comes to a close engagement, 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 tie 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 fight 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 prophecy, what the prophet said of Hazael, I know what you will do in the day of temptation.
Inf. 3. If this be so, what a
strong engagement lies upon an
enlightened persons to turn heartily to
God, and reduce their
knowledge into practice and obedience,
The more men know, the more
violence they do their own consciences
in rebelling against the
light, this is to sin with an high
hand,
Inf. 4. Hence also it follows, that
the work of conversion is a
very difficult work; He soul is
scarcely half won to Christ, when
Satan is cast out of the understanding
by illumination. The devil
has deeply intrenched himself and
strongly fortified 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
cast 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 are 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,
Inf. 5. Hence also we may learn
what strength and power there
is in the lusts of men's hearts, which
are able to bear down so
strong convictions of the conscience
before them. That is a great
truth, though a very sad one,
Inf. 6. To conclude, As ever you
will avoid the deepest guilt,
and escape the heaviest condemnation,
open your hearts to obey and
practise whatsoever God has 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,
The aversions 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 tidings of a Saviour should transport the heart of a lost sinner. A man would think a little rhetoric might persuade the naked soul of a sinner to put on the rich robes of Christ's righteousness, which will 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 persuaded to come unto Christ, who is clearly opened, and freely offered in the gospel to them. For alas! while I am reasoning, Satan is blinding their minds with false reasonings and contrary persuasions; 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 "has 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: it 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 entire in their wills and affections: and this makes the effectual application of Christ so great a difficulty, that, on the contrary, it is just matter of admiration that any soul is persuaded 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 are obstructed, so that we can move the design no further, with all our labouring and striving, reasoning and persuading; 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 persuade any soul to come over to Christ thereby.
These words come into the apostle's 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 vail 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 nor 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 from them that are lost, whose eyes the god of this world has blinded," &c. q. d. It 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 politic manner in which he does it.
First, We have here a very dreadful, spiritual judgement inflicted upon the souls of men, viz. the hiding of the gospel from them: if our gospel be hid; for these words, "Ei de kai esi", are a concession, that so it is; a very sad, but undeniable truth. Many are there who 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." It is called our gospel, not as if St. Paul and other preachers of it, were the authors and inventors 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: it is hid from their understandings, they see no glory in it; and hid from their hearts, they see 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 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 has multitudes of souls, even the greater part of the world, in subjection and blind obedience to his government.
Thirdly, Here, also, we have an
account of the politic manner
of this government, how he maintains
his dominion 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, darkening that noble faculty,
the mind, or understanding;
the thinking, considering, and
reasoning power of the soul, which
the philosophers truly call no "to
hegemonikon", 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,"
Doct. That the understandings of all unbelievers are blinded by
Satan's 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 men's everlasting perdition.
Sixthly, And then apply the whole.
First, We shall enquire what the blinding of the mind, or hiding 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 ace 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
latter 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,
1. What it is not opposed unto.
2. What it is opposed unto.
1. Let us examine what spiritual blindness, or the hiding 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 generations; yet
unto them the gospel was but
foolishness,
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,
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,
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 to 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, 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
concernment 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 has not blinded
their eyes. If it were not so, it were
impossible that ever they
should thus waste 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 has 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,
yea, 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,"
Secondly, The great stillness and
quietness of men's
consciences, under the most rousing and
awakening truths of the
gospel, plainly prove that the god of
this world has blinded their
eyes. For did men see and apprehend the
dangerous condition they are
in as the word represents it; nothing
in the world would quiet them
but Christ. As soon as men's eyes come
to be opened, the next
enquiry they come to make is, "What
shall we do to be saved?" It is
not impossible 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. 1O! 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,"
Thirdly, The strong confidences and
presumptuous hopes men have
of salvation, whilst they remain in the
state of nature and
unregeneracy, plainly shew their minds
to be blinded by the policy
of Satan. This presumption is one of
those "paralogismoi", false
reasonings, by which Satan deludes the
understanding, as the apostle
calls them,
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 he in earnest in prayer, and apply themselves with the closest attention of mind to 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 thoughts of men come so close
to Christ, to heaven, and to
hell, as they do immediately upon their
illumination. When John's
ministry enlightened the people's
minds, it is said,
Fifthly, This also is a plain
evidence that the god of this
world has blinded many men's eyes among
us, for that they fear not
to commit great sins to avoid small
hazards and troubles, which all
the world could never persuade them to
do, if they were not hood-
winked by the god of this world. Those
that have seen sin as sin, in
the glass of God's law, "will
chuse 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,"
Sixthly, The pride and
self-conceitedness of many thousands who
profess Christianity, plainly shew
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,
Thirdly, In the third place we are to consider what policies Satan useth to blind the minds of them that believe not, 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 misapplication of it to other purposes.
First, It is a great policy in Satan, to blind the understandings of men, by hindering and preventing the reception of gospel-light, which he does especially these five ways;
First, By tempting the dispensers of the gospel to darken the truths thereof, in the 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 busy with ministers in their studies, tempting them, by the pride of their own hearts, to gratify his designs here in; he teaches them how to paint the glass, that he might keep out the light.
I acknowledge, a proper, grave, and
comely stile, befits the
lips of Christ's ambassadors; 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 Gnostics, whom the
apostle is supposed to tax for this
evil, Jude ver. 16. "This is to
darken counsel by words without
knowledge,
Secondly, Satan hinders the access
of light to the
understandings of men, by employing
their minds about impertinent
things, while they are attending upon
the ordinances of God; thus he
tempted them, in
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 a 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 has persuaded
many, that the gospel is but
a cunningly-devised fable; fabula
Christi, as that blaspheming pope
called it; that ministers must say
something to get a living. That
heaven and hell are but fancies, or at
most things of great
uncertainty, and doubtful credit. This
being once obtained, the door
of the soul is shut against truth. And
this design of Satan has
prospered the more in this generation,
by the corrupt doctrines of
seducing spirits, "Which have
overthrown the faith of some,"
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 men's minds about the doctrine of election: when he either persuades them, that it is an unreasonable doctrine, and not worthy of credit, that God should chose some, and refuse others every way as good as those he has 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; nor if God has 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, "Let us eat and drink, for tomorrow we die."
Fifthly, Satan darkens the minds of
men, and shuts them up
against the light, by blowing them up
with pride and self-
conceitedness, persuading 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,
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; and 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 divers ways.
First, By hastening to quench
convictions betimes, 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,
Secondly, No sooner does 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
convinced souls; he persuades them if
they will alter their course,
it will be time enough hereafter, when
such encumbrances and
troubles in the world are over; if he
prevail here, it is a thousand
to one but the work miscarries.
Thirdly, If all this will not do, but convictions still continue to get ground in the conscience, then he endeavours to scare and fright them out of their convictions, by representing to them the inward terrors, 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 does 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 darkness, and that is, by the misapplication of truth; persuading them, that whatsoever they read or hear of the misery and danger of christless and unregenerate persons, does not in the least touch or concern them, but the more notorious and profane 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 goods; that is, in a very safe and good condition. Now there are divers things notably improved by Satan's policy, in order to these misapplications of truth. As,
First, The freedom of their lives
from the most gross
pollutions of the world,
Secondly, It is the policy of Satan to prevent convictions 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 knowledge of
Jesus Christ, and our own estate
by nature. As conviction is improved by
Satan's policy against
conviction, so is knowledge against
knowledge. This was the case of
them in
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 serve only to strengthen
Satan's interest in the soul,
Fifthly, The policy of Satan
improves diligence in some duties,
against the convictions of neglect in
other duties. The external
duties of religion, as hearing,
praying, fasting, against the great
duties of repenting and believing. This
was their case,
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 men's. Thus
Paul was once blinded by his own zeal
for the law,
Seventhly, The policy of Satan
improves the esteem and respect
men have for the people of God against
their great duty and interest
to become such themselves,
Eighthly, The policy of Satan
improves soundness of judgement,
against soundness of heart. An orthodox
head against an orthodox
heart and life; dogmatical faith,
against justifying faith. This was
the case of them before-mentioned,
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: persuading men that the smiles of providence in their prosperity, success, 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 given often to the hurt of the owners thereof.
Tenthly, The policy of Satan
improves comfort against comfort,
false and ungrounded comforts under the
word, against the real
grounds of comfort lying in the soul's
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,
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 words have been opened, and this point observed:-
Doct. That the understandings of all unbelievers are blinded by
Satan's policies, in order to their everlasting perdition.
We have shown already what the blinding the mind, or hiding of the gospel from it is; it has 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 a 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
understandings faculty; the soul is the
most precious and invaluable
part of man, and the mind is the
superior 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 our souls 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,
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
hidden 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,"
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
God's 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. Upon this account, Christ shed
those tears over Jerusalem,
]. Graciously to prevent danger.
2. Judicially to aggravate misery.
They whose eves 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 till 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 endowments and
accomplishments,
Fifthly, The design and end of this
blindness under the gospel
is most dreadful; so saith my text,
"The god of this world has
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,
First use, of information.
Inference 1. If this be the case of the unbelieving world, to be so blinded by the god of this world; How little should we value the censures and slanders of the blind world! Certainly they should move no other affection but pity in our soul: if their eyes were opened, their mouths would be shut; they would never traduce religion, and the sincere profession 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 man's 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 among the worst of men." Beware, Christians that you give them no occasion to blaspheme the name of your God, and then never trouble yourselves, however they use your names. If they tread it in the dirt now, God (as one speaks) will take it up, wash off all the dirt, and deliver it to you again clear and shining. Should such men speak well of us, we might justly suspect ourselves of some iniquity which administers to them the occasions of it.
Inf. 2. How absurd and dangerous
must it be for Christians to
follow the examples of the blind world?
Let the blind follow the
blind, but let not those whom God has
enlightened do so. Christians,
never let those lead you, who are led
blindfold 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,
Inf. 3. If this be so, Let
Christians be exact and circumspect
in their walking, lest they lay a
stumblingblock before the blind.
It is a great sin to do so in a proper
sense,
Inf. 4. How dangerous a thing is
zeal in a wicked man? It is
like a sharp sword in a blind man's
hand, or like a high mettle in a
blind horse. How much has the church of
God suffered upon this
account, and does suffer at this day:
The world has ever been full
of such blind and blustering zeal,
which, like a hurricane,
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, enlightened
persecutor,
Second use, of exportation?.
This point is very improveable by way of exhortation. Both,
1. Unto those who are blinded by the god of this world.
2. To those that are enlightened 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 has 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 unsanctified men
does, 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 has seen
all this, mine ear has heard and
understood it: what ye know, the same
do I know also; I am not
inferior unto you,"
Secondly, Labour to act 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,"
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 it is a pleasant
thing for the eyes to behold the sun,"
Secondly, Labour to get a clearer
sight of spiritual things
every day. For all spiritual light is
increasing light, "which
shines more and more unto the perfect
day,
Thirdly, Walk as men whose eyes are
opened. "Once ye were in
darkness, now are ye light in the Lord;
walk as children of the
light,"
The Conclusion
And now, reader, if 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 God's elect; thou hast two wonders before thine eyes, either of which may astonish thy soul, in the consideration of them, viz.
1. This admirable grace of God in preparing this great Salvation.
2. The desperate wickedness of man in rejecting this great Salvation.
First, Behold the riches of the
goodness and mercy of God in
preparing such a remedy as this for
lost man. This is that which is
justly called "The great mystery
of godliness,"
Secondly, The desperate wickedness
of the world, in rejecting
the only remedy prepared for them. This
was long since foretold by
the prophet,
First, The Pagan world has no
knowledge of him, they are lost
in darkness. "God has suffered
them to walk in their own ways,"
Secondly, The Mahometans which overspread so great a part of the world reject him, and instead of the blessed gospel, which they hiss at with abhorrence, embrace the blasphemous and ridiculous Alcoran, which they confidently affirm came 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 blind-folded by
the devil, they call Jesus
Anathema,
Fourthly, The far greater part of the Christianised world reject him; those that are called after his name, will not 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 has purchased. 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 advantageous cast of providence, they were born and educated in a nation where Christianity is professed and established by the laws of the country; and if the wind should turn, and the public authority think fit to establish another religion, they can shift their sail, and steer a contrary course.
But now, reader, let me tell thee, that if ever God send forth these two grim sergeants, his law, and thine own conscience, to arrest thee for thy sins, if thou find thyself dragged 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 eves than it does 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 thee.
Blessed be God for Jesus Christ!
End
Genesis
1:2 1:3 1:31 3 3:10 3:15 6:2 17:1 17:1 17:2 17:18 17:18 17:20 17:21 18:17 18:27 23:4 24:12 39:9 42:21 43:22 44:10 49:10
Exodus
9:20 21:22 21:23 23:21 32:33 33:19
Leviticus
Numbers
Deuteronomy
7:7 9:12 12 18:15 18:16 28:65 28:66 28:67 29 29:4 32:11
1 Samuel
9:15 10 15:24 24:19 24:19 25:33 28
2 Samuel
1 Kings
8:18 8:46 10:19 10:20 11:9 14:13 18:33
2 Kings
2 Chronicles
Ezra
Job
1:1 4:21 4:21 7:1 7:2 7:19 7:20 10:22 11:12 13 13:1 13:2 13:5 14 14:13 19:21 20 21 21:4 21:7 21:8 21:9 21:10 21:11 21:12 21:12 21:13 21:14 21:17 27:29 30:12 31 31 31:1 31:2 35 36 36:8 36:9 37:6 37:7 37:8 40:4 40:5 40:11 40:12 42:5 42:6
Psalms
1 1:2 1:3 2:4 2:4 2:8 4:4 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:8 5:8 5:12 6 7:13 8:5 14:2 14:2 14:4 14:7 14:8 14:14 14:15 15:4 16 16 16:3 16:6 16:11 17 17:10 17:14 17:15 17:18 18:6 18:7 18:23 18:23 19:6 19:12 19:13 19:17 22:6 22:6 22:6 24:4 25:8 25:9 25:9 25:14 27:4 27:13 30:7 32:1 32:2 32:12 33:6 33:9 34:8 36:9 37:16 37:37 38 38:9 40:7 41:4 42:1 42:3 42:5 45:2 45:2 45:2 45:7 45:7 45:7 45:8 45:15 49 49:14 50:17 50:21 50:21 50:21 51 51 51:4 51:8 51:9 51:10 51:10 51:11 51:11 51:12 51:12 63:5 63:6 63:8 65:3 65:3 65:3 68:31 69:59 71 72:25 73 73:7 73:25 73:25 73:26 78:14 84:11 84:11 85:8 85:8 88:14 88:15 88:16 89:23 89:32 94:19 97:10 97:11 97:11 101 103:10 103:11 104:20 110:2 110:3 110:3 110:3 110:3 110:3 110:4 110:5 111:2 111:10 116:5 117:1 119 119 119:4 119:5 119:5 119:8 119:14 119:24 119:60 119:67 119:97 119:98 119:98 119:115 120:6 123:4 123:26 126:1 126:2 130 130:2 130:3 130:7 130:7 130:8 132:13 132:14 138:6 139:16 139:17 139:18 141:5 141:5 147:10 147:11 147:19 147:20
Proverbs
1:32 1:32 4:18 4:18 4:18 4:18 5:8 8:8 8:9 8:11 8:11 8:17 8:18 8:19 8:30 8:31 8:31 8:36 10:18 10:22 10:23 10:23 10:24 14:9 14:10 14:14 15:8 16:6 18:1 18:14 21:2 23 25:26 26:7 30 30
Ecclesiastes
2:2 8 8:5 8:11 11:5 11:5 11:7 12:5
Song of Solomon
1 1:4 1:8 2:7 2:8 3:11 4:2 4:9 4:11 5 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:8 5:9 5:9 5:16 5:16 5:16 5:16
Isaiah
1 1 1 1 1:18 1:18 1:18 4:1 4:2 4:10 4:11 6:5 6:5 6:5 6:5 6:6 6:7 6:8 6:9 6:9 6:9 6:9 6:9 6:10 6:10 6:10 6:10 6:10 6:10 7 7:14 8 8:20 9:6 11:8 11:9 12:1 13:3 13:6 13:7 14:6 14:11 14:22 16:1 16:2 22:23 26:8 26:19 26:19 26:20 27 27:4 27:4 27:5 27:5 27:9 27:9 28:9 28:15 29:1 29:4 30 30:22 30:33 32:2 32:4 32:17 33:16 33:24 38:3 41:17 42:3 42:3 43:4 43:25 44:22 45:22 45:24 48:8 49:6 49:6 49:6 49:7 50:4 50:10 50:10 52:15 53 53 53:1 53:1 53:1 53:1 53:1 53:1 53:1 53:2 53:2 53:3 53:3 53:3 53:5 53:5 53:5 53:5 53:5 53:6 53:7 53:9 53:11 53:11 53:11 53:11 54:7 54:13 55 55:1 55:1 55:1 55:1 55:7 55:7 55:7 55:7 55:8 55:9 57:1 57:2 57:2 57:15 58:2 58:2 58:3 60:1 61:1 61:1 61:1 61:1 61:1 61:2 61:3 61:10 62:1 62:2 63:3 63:8 63:10 64:7 65:1 65:24 66:18
Jeremiah
2:13 4:18 6 6:14 6:14 6:20 8 8:7 10:23 10:28 14:4 14:5 15:28 17:5 23 23:6 23:6 23:6 25:3 28:20 30:5 30:6 30:7 31 31:18 31:20 31:24 31:33 31:33 31:33 31:34 31:83 32:40 32:40 32:40 44:4
Lamentations
Ezekiel
9:4 11:19 11:20 13:18 16:5 16:6 16:7 16:43 16:63 16:63 18 24:13 24:16 33:31 33:32 36:25 36:26 36:26 36:26 36:26 36:27 36:27 36:37 36:57 43:31
Daniel
2:17 2:32 2:33 5:5 5:5 7 9:7 9:24 9:24 9:26 11 11:41
Hosea
2:6 2:14 2:14 2:19 6:4 6:4 8 11:4 11:14 13:13 14:2
Amos
Micah
5:2 5:2 5:2 5:5 6:9 7 7:9 7:17 7:18 7:18 7:19
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
2:8 4:6 6:12 6:13 8:23 9:9 9:11 11:8 12:10 12:10 12:10 12:10 13:1 13:1 13:7
Malachi
1:13 2:3 2:7 2:8 2:9 3 3:1 4:1 4:5 4:6
Matthew
1:21 2:5 2:6 2:23 3:9 5 5 5:3 5:4 5:5 5:6 5:6 5:8 5:29 5:29 6:12 6:14 6:22 6:23 7:3 7:7 7:13 7:13 7:14 7:14 7:22 7:22 7:22 7:22 7:22 7:92 8:11 8:20 8:83 9 9 9 9:2 9:12 9:12 9:13 9:28 10 11 11 11 11:12 11:17 11:21 11:21 11:21 11:22 11:25 11:28 11:28 11:28 11:28 11:28 11:28 11:28 11:29 12:31 12:34 12:43 12:43 12:43 12:44 12:44 12:44 12:45 13 13 13:7 13:11 13:11 13:21 13:28 16:3 16:24 16:26 18 18:19 19:20 19:27 20 20:23 20:28 20:28 21:5 21:21 21:32 22 23:37 23:37 25:29 25:29 25:35 25:35 25:40 25:41 25:81 26:36 26:37 26:39 27:59 27:60 28:18 28:18 28:18 50:20 50:21 50:22 50:23
Mark
1 1:14 1:15 1:15 2:7 3:29 6 6:20 9 9 9:44 9:44 9:44 10:21 10:29 14:21 14:33 16 16 16:7 16:16 16:16 16:16 16:16
Luke
1:9 1:10 1:16 1:17 1:25 1:47 1:53 1:72 1:74 1:78 1:78 2:1 2:10 2:12 2:13 2:18 2:25 2:38 4:18 4:96 5:31 6:7 6:24 7:37 7:38 7:47 7:88 8:12 8:13 8:14 8:18 9:23 9:58 9:62 10 10:16 10:16 10:20 10:21 10:22 10:42 11 11:21 11:21 12:4 12:5 12:25 12:82 13 13 13:7 13:17 13:24 13:24 13:25 13:26 13:28 14:26 14:26 14:26 14:27 14:27 14:28 15 15 15:5 15:5 15:10 15:20 15:22 15:24 15:24 15:24 15:24 15:24 15:24 15:80 16 16:8 16:22 16:26 18:29 19 19 19:9 19:14 19:27 19:41 19:42 19:42 22:32 22:44 24:10 24:11 24:45
John
1 1 1 1:3 1:5 1:5 1:5 1:5 1:6 1:6 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:16 1:16 1:16 1:18 1:19 3 3 3 3 3 3:3 3:3 3:3 3:3 3:5 3:6 3:6 3:8 3:8 3:8 3:8 3:14 3:14 3:14 3:15 3:16 3:16 3:16 3:18 3:18 3:18 3:19 3:25 3:33 3:34 3:34 3:34 3:34 3:34 3:35 3:36 3:86 3:113 4:6 4:10 4:10 4:10 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:29 4:32 4:34 5 5 5 5:4 5:16 5:19 5:24 5:25 5:26 5:26 5:30 5:35 5:40 5:40 5:40 5:40 5:40 5:40 5:40 5:42 6 6 6:27 6:29 6:31 6:32 6:34 6:35 6:35 6:35 6:35 6:35 6:37 6:37 6:37 6:37 6:37 6:37 6:37 6:40 6:40 6:41 6:44 6:44 6:44 6:45 6:45 6:45 6:65 6:67 6:68 6:68 6:87 7 7:16 7:17 7:37 7:37 8:12 8:14 8:21 8:24 8:24 8:24 8:24 8:36 8:36 8:46 8:53 8:54 8:56 9:4 9:4 9:4 9:19 9:40 9:41 10:17 10:18 10:20 10:26 10:26 10:28 10:29 10:29 10:80 11 11:26 12:26 12:28 12:35 12:36 12:36 12:36 13:1 13:17 14 14 14 14:6 14:6 14:17 14:18 14:19 14:26 14:26 14:30 14:80 14:81 15 15:1 15:1 15:4 15:5 15:5 15:5 15:6 15:7 15:7 15:8 15:15 15:18 15:22 15:26 16 16:2 16:2 16:3 16:8 16:8 16:8 16:8 16:8 16:9 16:9 16:9 16:9 16:9 16:9 16:14 16:15 16:33 16:33 17 17 17 17:3 17:3 17:4 17:6 17:9 17:9 17:13 17:22 17:22 17:22 17:22 17:23 17:23 17:24 17:24 17:33 18:8 19:30 20:17 20:17 27:8 43:5
Acts
2 2 2:22 2:27 2:36 2:37 2:37 2:37 2:37 2:37 2:41 2:41 2:46 2:57 2:86 2:87 3:12 4:2 4:12 4:12 4:12 5:31 5:31 5:41 7:52 8 8:5 8:8 8:39 9 9:4 9:4 9:4 9:6 9:6 9:6 9:8 9:11 9:11 9:11 9:17 9:31 10:38 10:38 10:43 13 13:25 13:26 13:38 13:38 13:39 13:39 13:39 13:39 13:46 13:48 13:50 13:89 14:16 14:17 14:22 15:9 15:9 15:9 15:9 15:9 16:25 16:29 16:29 16:30 16:30 16:31 16:31 16:33 16:34 17:27 17:28 17:31 19:26 20 20:18 21 21 22:3 22:28 24:16 26 26:9 26:13 26:18 26:18 26:18 26:18 26:18 26:28 26:28
Romans
1 1 1 1:2 1:3 1:16 1:17 1:21 1:32 2:7 2:7 2:8 2:9 2:9 2:11 2:14 2:17 2:18 2:18 2:19 2:19 2:21 3 3 3 3 3:8 3:9 3:17 3:19 3:20 3:21 3:22 3:22 3:23 3:24 3:24 3:24 3:24 3:24 3:25 3:25 3:26 3:26 3:28 4:4 4:5 4:5 4:5 4:6 4:18 4:21 4:22 4:22 4:23 4:23 4:23 4:24 4:24 5 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:2 5:2 5:2 5:2 5:2 5:3 5:4 5:6 5:6 5:8 5:8 5:10 5:10-11 5:16 5:16 5:17 5:17 5:17 5:18 5:20 5:25 6 6 6 6 6 6 6:1 6:2 6:2 6:5 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:7 6:8 6:11 6:12 6:12 6:13 6:13 6:13 6:14 6:14 6:14 6:19 6:21 6:21 6:23 6:23 6:23 6:23 6:25 6:35 7 7 7 7 7:4 7:4 7:4 7:5 7:9 7:9 7:9 7:9 7:9 7:13 7:15 7:17 7:17 7:22 7:22 7:23 7:23 7:23 7:23 7:24 7:24 7:24 7:24 7:24 7:24 7:24 7:24 7:25 8 8 8 8 8 8 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:2 8:2 8:2 8:2 8:2 8:2 8:2 8:3 8:3 8:4 8:5 8:5 8:5 8:6 8:6 8:6 8:6 8:7 8:7 8:7 8:9 8:10 8:10 8:11 8:11 8:13 8:13 8:13 8:13 8:13 8:13 8:13 8:16 8:17 8:17 8:17 8:18 8:18 8:18 8:21 8:21 8:23 8:26 8:26 8:26 8:28 8:28 8:28 8:28 8:29 8:29 8:30 8:32 8:32 8:32 8:32 8:32 8:33 8:33 8:34 8:35 8:38 8:39 8:50 9:2 9:3 9:3 9:5 10:3 10:3 10:3 10:3 10:8 10:11 10:12 10:13 10:14 10:14 10:14 10:21 11:18 11:29 12:1 12:4 12:16 12:50 13 13 13:11 13:11 13:14 13:27 14:17 14:18 15 16:20 16:20 16:26
1 Corinthians
1 1:2 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:23 1:23 1:24 1:24 1:24 1:26 1:26 1:26 1:26 1:27 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 2:2 2:2 2:8 2:8 2:9 2:10 2:14 2:14 2:14 2:14 3 3 3 3:1 3:6 3:7 3:7 3:7 3:7 3:7 3:9 3:16 3:17 3:20 3:21 3:22 3:22 3:22 3:22 3:22 3:22 3:23 3:23 3:23 3:23 3:23 3:23 3:33 4 4:6 4:7 4:7 4:17 5:17 6 6:7 6:9 6:9 6:10 6:11 6:11 6:11 6:11 6:11 6:19 7 7:13 7:25 7:26 8:1 8:7 9:7 9:16 9:17 9:24 9:24 9:27 9:28 10:32 11 11:1 11:1 11:4 12 12:3 12:8 12:9 12:10 12:12 12:26 12:27 12:28 12:31 13 13:9 13:10 13:10 14:24 14:25 14:25 15:10 15:11 15:20 15:24 15:24 15:24 15:25 15:28 15:34 15:55 15:55 15:56 15:56 15:56
2 Corinthians
1 1 1:4 1:5 1:12 1:12 1:20 1:20 1:22 1:24 2:7 2:11 2:16 2:16 2:16 2:16 2:17 3:5 3:6 3:16 3:17 3:18 3:18 3:18 3:18 3:18 3:18 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:16 4:16 5 5 5 5:1 5:1 5:2 5:2 5:2 5:5 5:5 5:6 5:6 5:14 5:15 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:19 5:19 5:20 5:20 5:21 5:21 5:21 5:21 6:1 6:3 6:10 6:11 6:14 6:20 7:1 7:1 7:1 7:5 7:11 7:11 7:11 7:11 7:16 8:9 8:9 8:9 8:9 8:11 10 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:5 11:20 12:7 12:9 12:14 15:48 15:49
Galatians
1 1:3 1:12 1:17 1:23 2 2:6 2:20 2:20 2:20 2:20 2:21 3:4 3:10 3:10 3:14 3:21 3:22 3:22 3:23 3:23 3:26 3:27 4 4:4 4:4 4:4 4:4 4:5 4:6 4:6 4:7 4:14 4:14 4:15 4:26 5 5 5 5 5:1 5:6 5:7 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:22 5:22 5:24 5:24 5:24 5:25 5:25 5:25 5:26 5:28 6 6:1 6:14 6:15 6:15 6:15 6:16 6:16
Ephesians
1 1 1 1 1:2 1:3 1:3 1:3 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:12 1:13 1:13 1:14 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:22 1:23 2 2 2:1 2:1 2:1 2:1 2:2 2:3 2:3 2:3 2:3 2:5 2:8 2:8 2:8 2:8 2:8 2:8 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:14 2:18 2:19 3 3:8 3:8 3:8 3:10 3:15 3:17 3:17 3:19 4 4 4 4:1 4:3 4:4 4:4 4:7 4:7 4:10 4:11 4:11 4:11 4:11 4:12 4:12 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:18 4:18 4:20 4:20 4:21 4:21 4:21 4:22 4:22 4:23 4:23 4:23 4:24 4:24 4:24 4:24 4:24 4:24 4:25 4:30 4:80 5 5:1 5:1 5:2 5:2 5:2 5:8 5:8 5:8 5:8 5:8 5:8 5:11 5:13 5:13 5:14 5:14 5:14 5:14 5:24 5:25 5:25 5:26 5:26 5:26 5:26 5:27 5:27 5:27 5:27 5:27 5:27 5:27 5:29 5:30 5:30 5:31 5:32 6:5 6:10 6:12 6:16 6:16 6:20
Philippians
1 1:6 1:6 1:6 1:16 1:18 1:21 1:23 1:23 1:23 1:23 1:23 1:29 1:29 1:29 1:93 2 2 2 2 2 2 2:3 2:4 2:4 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:7 2:8 2:8 2:8 2:9 2:9 2:10 2:13 2:16 3 3 3 3:1 3:3 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:9 3:10 3:10 3:11 3:12 3:12 3:12 3:18 3:18 3:20 3:21 4 4:4 4:4 4:5 4:12 4:13 4:19 4:19
Colossians
1 1 1 1:9 1:10 1:10 1:10 1:11 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:14 1:17 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:20 1:21 1:21 1:22 1:22 1:24 1:24 1:24 1:24 1:27 1:27 1:27 1:27 1:27 1:27 1:27 2 2 2:3 2:3 2:9 2:10 2:11 2:12 2:13 2:13 2:14 2:15 2:20 3 3 3 3:1 3:2 3:3 3:3 3:4 3:5 3:10 3:10 3:11 3:11 3:28
1 Thessalonians
1 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:7 1:8 1:9 1:9 1:10 2 2 2:12 2:13 2:13 4:8 4:17 4:17 4:17 4:18 5 5:12 5:23 5:23 55
2 Thessalonians
1:3 1:10 1:10 1:11 2:13 3:5 3:5
1 Timothy
1 1:5 1:11 1:12 1:13 1:13 1:13 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:16 2:9 2:10 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 5:6 5:6 5:9 6:4 6:9 13 14
2 Timothy
1:9 1:12 1:14 2 2:18 2:18 2:19 2:21 2:21 2:21 2:24 2:25 3 3:16 4:8
Titus
Hebrews
1 1:1 1:2 1:3 1:8 1:14 1:14 2 2:3 2:14 2:14 2:14 2:14 2:15 2:22 3:11 3:14 3:14 3:15 4 4:3 4:3 4:9 4:15 4:15 4:15 4:16 5:2 5:8 5:14 6 6:4 6:5 6:6 6:8 6:9 6:9 6:12 6:12 6:18 6:18 6:19 6:19 7 7:14 7:25 7:25 7:25 7:25 7:25 7:25 7:26 7:26 7:26 9:11 9:14 9:14 9:22 9:22 9:22 9:26 9:27 10 10 10 10 10 10:5 10:5 10:19 10:20 10:22 10:26 11 11 11:1 11:6 11:9 11:10 11:13 11:25 11:25 11:25 11:26 11:27 11:33 11:34 12 12 12 12 12 12:1 12:2 12:8 12:10 12:14 12:14 12:14 12:22 12:22 12:22 12:23 12:23 12:24 12:26 13 13:4 13:5 13:5 13:5 13:8 13:8 13:10 13:17 13:17 16:22
James
1 1:2 1:13 1:14 1:14 1:15 1:18 1:21 1:22 2 2:5 2:5 2:7 2:7 2:7 2:7 2:19 2:19 2:19 2:23 2:26 4:1 4:12 4:17 5 5:5 5:5
1 Peter
1 1 1 1 1 1 1 1 1 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:4 1:4 1:5 1:5 1:5 1:8 1:8 1:10 1:12 1:12 1:12 1:15 1:15 1:15 1:23 1:23 2:2 2:2 2:2 2:4 2:4 2:7 2:7 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:11 2:15 2:15 2:16 2:19 2:21 2:21 3:1 3:3 3:6 3:15 3:18 3:19 3:20 4:4 4:4 4:4 4:4 4:8 5:5 5:8
1 John
1 1:1 1:3 1:3 1:6 1:7 1:8 1:13 2 2:1 2:1 2:1 2:2 2:2 2:6 2:6 2:6 2:6 2:11 2:20 2:27 2:27 2:27 2:27 2:27 3 3 3 3 3:1 3:2 3:2 3:2 3:2 3:3 3:5 3:6 3:7 3:9 3:14 3:14 3:20 3:23 3:23 3:23 3:23 3:24 3:24 4 4:7 4:9 4:10 4:12 4:13 4:17 4:17 4:18 5 5:1 5:3 5:4 5:4 5:4 5:4 5:4 5:6 5:6 5:6 5:9 5:10 5:12 5:18 5:18 5:19 5:20 5:20 6:10 11:6
Jude
Revelation
1:5 1:6 1:6 1:6 1:11 2 2:4 2:5 2:5 2:6 2:7 2:10 2:17 3:1 3:2 3:2 3:2 3:17 3:17 3:17 3:18 3:18 3:20 3:21 3:29 4:3 4:5 4:6 4:11 5:6 5:6 5:8 5:9 5:9 5:10 6:8 6:8 7 8:4 8:5 8:6 8:34 11:11 14:4 18:7 19:9 19:10 20:20 21:3 21:4 21:9 21:27 22:11 22:17 22:17 22:17