The Saints Treasury, Sermon 2
COLOS. 3. V. 11. latter end of it.
But Chriſt is all in all.March 28 1641.
IT is not long ſince (as ſome of you may remember) that in this place that ſubject was handled of the Saints enjoyment of God, to be all in all, out of 1 Cor. 15. v. 28. and then I told you we had ſuch an expreſſion in Scripture but onelyonly twice: applyed to God in the happineſſe of the Saints enjoyment of him in heaven, and applyed here to Chriſt, of what Chriſt is to them for the preſent. That which was handled about Gods being all in all, is the end: this that is to be delivered concerning Chriſt being all in all, is that which brings the ſoul to that bleſſed end. Wherefore then, as Chriſt him ſelfe ſayes, John 14. 1. Yee believe in God, believe alſo in me: So I ſay, as God ſhall be all in all eternally to the Saints, doe you believe in that? believe alſo in this, that I am to deliver to you this day, that Chriſt, he is all and in all.
The Apoſtle Saint Paul was a choſen veſſell to beare the name of Chriſt, to carry it up and downe in the world: and indeed his ſpirit was full of Chriſt, he deſired to know nothing but Chriſt, to Preach nothing but Chriſt, to be found in none but Chriſt; the very name of Chriſt was delightfull to him: he ſeekes in all his Epiſtles to magnifie Chriſt, and in theſe words (that I have read unto you) he doth omnifie Chriſt; he makes him not onelyonly great, but makes him all. There is neither Greeke nor Jew, circumciſion nor uncircumciſion, Barbarian, Scythian, bond nor free, but Chriſt is all & in all: that is, there is no priviledge in the one to commend them to God, and no want of any thing in the other to hinder them from God; let men be what they will in their outward reſpects, what is that to God? let them be never ſo mean in regard of all outwards, that cannot hinder them from the enjoyment of God: for God lookes not at theſe things, but Chriſt is all and in all to them; ſo farre as God ſeeth Chriſt in any, he accepts of them: if Chriſt be not there, whatever they have, he regards them not. Chriſt is all in all, even in the eſteeme of the Father himſelfe: he was the delight of the father from all eternity, Prov. 8. 30. and the father tooke infinite contentment in him upon his willingneſſe to undertake this bleſſed worke of the redemption of mankinde. God the father is infinitely ſatisfied in Chriſt, he is all in all to him: Surely if Chriſt be an object ſufficient for the ſatisfaction of the father, much more then is he an object ſufficient for the ſatisfaction of any ſoul.
But that which is the maine ſcope here of the holy Ghoſt in this high expreſſion of Chriſts tranſcendent excellency (that I may come preſently to it) I ſhall deliver it in this doctrinall propoſition, That Chriſt is the onelyonly meanes of conveighance of all good that God the father intends to communicate unto the children of men, in order to eternall life; he is all, and in all. This that I am now to Preach unto you, namely, Gods communicating of himſelfe in his mercy to mankinde, through a mediatour, it is the very ſum of the Goſpell, the great myſtery of godlineſſe, 'tis the chiefe part of the minde and counſell of God, that he would have made knowne to the children of men in this world. This is the great embaſſage that the miniſters of the Goſpell have to bring unto the ſons and daughters of men, and 'tis the moſt abſolutely neceſſary point in all Divinity.
I ſuppoſe in the firſt hearing of it, every one yeilds to the truth of it; 'tis true you will ſay, we can have no good from God, but in and by Chriſt. Well, there is a great deal in that you ſay, when you ſay all muſt come from God in Chriſt: in all your prayers and petitions you uſually conclude them through Jeſus Chriſt; but certainely this is many times ſpoken when we ſee little of the glory of God that there is in ſuch an expreſſion: and that which I ſhall this day endeavour, ſhall be to ſhew you ſomewhat of the glory of God ſhining in this truth that God doth communicate himſelfe through a mediatour, through his ſon. This is the great point of Divinity that is abſolutely neceſſary to be known to eternall life: it is poſſible to be ignorant of many other truths, and yet be ſaved; but there muſt be ſome knowledge of this, or there can be no ſalvation: the miſtake in this very thing is the miſcarriage, and the eternall undoing of thouſand thouſands of ſouls; many there are who believe that they have need of, and can never be ſaved but by Gods mercy, and this the light of nature convinceth us of: but that God is to communicate his mercy through a mediator, this they are ignorant of, and ſee not into the reallity of this truth; and miſcarry and periſh eternally with cryes to God for mercy, becauſe they come to God, but not through a mediator. This is the ſum of the Goſpell, and the moſt ſupernaturall truth revealed in all the book of God. It is a truth that was hidden almoſt from all the world for many ages; the Scripture ſaith, The Princes of the world knew it not. A truth we are not able to underſtand any thing of by the light of nature. 1 Cor. 1. 21. The world by wiſdome knew not God, that is, by all their arts and ſciences, by all their naturall wiſedome, they knew not God ſavingly; they did not know God in Chriſt. There is no footſteps of this truth in all the works of creation or providence; therefore in Epheſ. 3. 8. Saint Paul ſayes, he was appointed to Preach the unſearchable riches of Chriſt; that riches that hath no footſteps: that is the propriety of the word; there is no footſteps of the riches of the Goſpell in the creature; therefore you cannot trace it there; whereas many other points of religion have many footſteps in the creature, and by the light of nature much may be diſcovered about God: as that all our good conſiſts in communion with God, that when we have offended God, we muſt ſeek to him for pardon and mercy, and the like: But that God communicates himſelf through Chriſt, and that not one drop of mercy in order to eternal life can be communicated from God, but through Chriſt the mediator, of this there is not one footſtep in all the works of God.
This is that which is ſo ſupernaturall, that 'tis above perfect nature. Adam knew nothing of this in his perfect eſtate. Yea this is that which the Angels themſelves deſire to pry into, looking upon it as a mighty depth. 1 Peter 1. 12. the Angels ſtoop downe (for ſo the word ſignifieth) 'tis as if a thing ſhould lye in a deep pit, and when any would ſee it, they ſtoop down with their bodies to pry into the pit: thats the propriety of the word: ſo the Angels they ſee a mighty depth in the myſtery of the Goſpell, and they ſtoop downe to pry into it, that they may know what it is. Yea this is that which requires a worke of the ſpirit, beyond the ordinary work of the ſpirit of God, to reveale it to the ſoul, 1 Cor. 2. 10. ſpeaking there of the Myſtery of the Goſpell, ſayes the Apoſtle, The ſpirit that ſearcheth the deep things of God, &c. diſcovers this; that is the ſpirit of God in an extraordinary worke of his, as he is a ſpirit ſearching the deep things of God, ſo he is a diſcovering ſpirit of this truth unto us: and therefore ſeeing it is thus, it is not ſo light to be paſt over. I, you will ſay, 'tis true, all muſt come through Jeſus Chriſt: well, you ſee a little at firſt, but there is much more in this truth then we are aware of. 'Tis a truth that is the moſt profitable of all the truths contained in the book of God: there is no growing up in godlineſſe till we come to know God in Chriſt: the knowledge of God is ſomething to worke upon the heart, and many labour againſt their ſinne becauſe they ſee it is againſt the law of God, and ſet upon duties becauſe God requires them; and this is well; but till they come to underſtand indeed the myſtery of the Goſpell, of Gods letting himſelfe out unto his people through a mediator, they doe but bungle in the wayes of godlineſſe, they doe not thrive and grow up in them; and therefore theſe Chriſtians that live under ſuch a miniſtry, where though they have many good truths revealed to them, yet having but little of the myſtery of Chriſt, as the mediator, their way of Chriſtianity is very low, they doe not ſanctifie God in their converſation. I remember a ſpeech that Eraſmus hath when they would have had him write againſt Luther, and promiſed him a great Biſhopricke for it; he anſwers, Luther is greater then that I can write againſt him; for I am inſtructed more in one ſmall page of Luther, then out of whole Thomas Aquinas, that was the great Schoolman. So certainly the underſtanding but ſome one truth, ſome one ſentence in the myſtery of the Goſpell, in this way of Gods communication of himſelfe unto us through his Chriſt, doth inſtruct the ſoul, and cauſe it to thrive and grow up in godlineſſe abundantly more then thouſands of Sermons about meere moralities: and you have a moſt admirable Text for this, Epheſ. 3. 17. and ſo on, That Chriſt may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Chriſt, which paſſeth knowledge: marke what followes, That yee might be filled with all the fulneſſe of God, v. 19. By coming to know God in Chriſt, that is, to know Chriſt to be the way of Gods communicating himſelfe unto us, we come to be filled with all the fulneſſe of God: many Chriſtians their hearts are very ſcant and empty, there is not a fulneſſe in their ſpirits; and all becauſe they know ſo little of God in Chriſt, in this myſtery of the Goſpell.
Laſtly, there is no truth revealed in all the Scriptures whereby we can honour God ſo much as by this: this indeed is the great honour that God would have in the world, to be honoured in his Son, and in the great deſigne he hath of bringing forth glorious things by his Son: and therefore though we know never ſo much of God, and would honour him meerely as the Creator of heaven and earth, yet God doth not accept of that honour, that is but to honour him in a naturall way; we never know what it is to honour God aright, ſo as to be accepted of him, till we come to honour him in an Evangelicall way, to honour him in his Son: and yet the greateſt honour he hath from moſt in the world, yea from multitudes in the very Church of God, that heare the myſtery of Chriſt opened to them, is tendred up to him meerly in a naturall way, and not in this ſpirituall Evangelicall ſervice of God. You ſee now the conſequence of the point, let us then fall to it.
And Firſt I ſhall ſhew you the truth of it in Scripture.
And Secondly how it comes to paſſe that there can be no good communicated to us from God in order to eternall life but by Chriſt.
And Thirdly, how Chriſt comes to be the meanes and way of conveighance of all good unto us from his father.
Fourthly, I ſhall inſtance in ſome ſpeciall things, great things wherein moſt of the goodneſſe of God is communicated to us, and ſhew you how in them Chriſt is all in all to us.
And Fifthly the reaſons why God will have this way of communication of himſelfe unto us through his Son, why he will not communicate himſelfe immediatly to us, but through a mediator; theſe are the five things for the doctrinall part.
For the firſt, the courſe of Scripture eſpecially of the new Teſtament runs this way; you know that of Chriſt, John 14. 6. I am the way, the truth and the life; no man cometh unto the father but by me; there is no coming to the Father but by Chriſt, and Chriſt he is the way: and that in 1 Cor. 3. at the latter end, ſayes the Apoſtle there: All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent, or things to come, all are yours. How is that? marke, All are yours, and ye are Chriſts, and Chriſt is Gods: God the Father he is the principle of all good; all firſtly comes from him, but it comes not from him immediatly: he doth not ſay, all are yours, for ye are Gods; becauſe you have an intereſt in God, therefore all comes to be yours: no, but all are yours, and you are Chriſts, and Chriſt is Gods; ſo that you ſee here how that Chriſt comes between yours and Gods.
All good is in God, true; but how ſhall we come to partake of that good? there is ſuch a diſtance between theſe two terms, yours and Gods, that were not Chriſt in the middle, they would never come together. Yea, but Chriſts coming between, and joyning them together, then all are yours, becauſe yee are Chriſts, and Chriſt is Gods; ſo that we may take the intent of the Holy Ghoſt here, in this ſimilitude (though it be too low for the great myſtery we are about to expreſſe.) Conceive God the father as the fountaine of all good, and Chriſt as it were the Ciſterne: and then from him, pipes conveiged to every believer; and faith, that ſucks at the mouth of every pipe, and drawes from God, but it comes from God through Chriſt. The Father he fills the Son with all good, and ſo it comes from the Father through the Son by faith unto the ſoul of every beliver: we have a notable expreſſion further of this myſtery in the Epiſtle to the Epheſ. in the ſecond and third Chapters, in Chapter 2. verſ. 12, having told them that they had been without hope, and without God in the world; but ſaith he verſ. 13. Ye who ſometimes were farre off, are made nigh by the blood of Chriſt: It is by the blood of Chriſt that you have any thing to doe with God; but eſpecially in Epheſ. 3. 12. In whom we have boldeneſſe and acceſſe with confidence by the faith of him; in whom? in Chriſt, we come to have boldneſſe and acceſſe: boldneſſe, the word ſignifies liberty of ſpeech that we can come with liberty of ſpeech before God, and we have acceſſe: Manudction, we are led by the hand of Chriſt to the father, there is no coming to the father but by Chriſt, and Chriſt he takes a believer by the hand and leads him to the father, and ſo he comes to have boldneſſe: as if a Traytor ſhould be baniſhed, the Court, and afterward the Prince ſhould be a meanes of his reconciliation with the King, and comes and takes the Traytor by the hand, and ſayes to him, come, I will lead you in my hand to my father, and though you have provoked him, yet being in my hand, you need not be afraid, but may goe to him with boldneſſe and confidence. Juſt the meaning of the Text here, In Chriſt we have boldneſſe and acceſſe with confidence; and although before there was a dreadfull breach between the father and us, yet being led by the hand of Chriſt, there is acceſſe and freedome of ſpeech for us: well the truth is cleare enough in the whole tenour of the Goſpell.
If you would know now how it comes to paſſe, that though God be in himſelfe the fountaine of all goodneſſe and infinite mercy; that yet there is ſuch a ſtoppage as it were that there is not one drop of this mercy can be communicated to the children of men but this way? that although we have to deal with God, who in his owne nature is infinitely mercifull; yet ſuch is the caſe with man, and ſuch are the termes between God and man, that there is not, I ſay, one drop of this infinite ocean can be expected to come for ever from God, but onelyonly this way, It comes to paſſe thus:
Firſt, becauſe of the breach of the firſt covenant that God made with mankinde; for onelyonly men and Angels, the humane and angelical nature, are capable of a covenant with God, to ſpeak of a covenant properly: and becauſe they are capable of this way of Gods proceeding with them, God would goe according to the nature of his creature; and therefore at firſt makes a covenant with them, and intended to convey and communicate his goodneſſe to them by that convenant; now this covenant being broken, and ſo there being a breach between God and man, there is a ſtoppage made by vertue of that breach: So that there is no good now to be had by vertue of the firſt covenant: and unleſſſe there be a ſecond, there can be no good at all expected; the firſt being broken, and we being loſt by that.
And further, there is ſuch an infinite diſtance between God and us, that there can be no coming together; and that not ſo much in regard of Gods excellency in himſelfe, and our meaneſſe, that we are ſuch poor low creatures, as in regard of the infiniteneſſe of his holineſſe, and our uncleaneſſe and ſinfulneſſe, this makes the diſtance.
Beſides, there is the ſtrength of the law; the curſe of the law is upon every ſoul naturally, and that ſtops: there was never veſſel ſtopt cloſer to be kept from having a drop of liquor poured into it, then the curſe of the law is cloſe upon every ſoul, to keep mercy from it, ſo farre as God looks upon it meerly in its naturals, and not through his Son.
Then there are the cryes of infinite Juſtice againſt men, which muſt have ſatisfaction: and till Juſtice be ſatisfied mercy ſtirres not, unleſſe it be in a way of providing ſatisfaction unto Juſtice: ſo that put theſe together, the breach of the firſt covenant, the diſtance between God and man in regard of Gods holineſſe and mans ſinfulneſſe, the power of the curſe of the law upon man, and the cryes of divine Juſtice, that will never be quiet till it hath received ſatisfaction: theſe things being rightly apprehended, we may come to ſee that we are farre off from receiving mercy from God, though he be an infinite fountaine of mercy, except there be ſome ſtrange way of conveying it to us. We know, according to Gods dealing with the fallen Angels, there is no way of conveying mercy to them, but they are left to periſh for ever: if the thouſands of Angels that fell from God ſhould be thouſands of thouſands of yeares crying out for mercy, they could not obtain one drop: why? becauſe there is no mediator between God and them; and it would have been our caſe with them, had there not been a mediator between God and us. Many thinke if they are ſenſible of their ſinnes, and can believe that God is infinitely mercifull, they ſhall do well enough: but I muſt tell you, that though there be infinite mercy in God, yet if thou haſt no intereſt in Chriſt, thou mayeſt be undone for ever.
But how is Chriſt all in all to us in Gods communication of good to us?
The firſt ground of all is the covenant that God the Father made with his Son from all eternity. Therefore in Titus 1. 2. the Apoſtle ſpeakes of the promiſe that was before the world began. Now this promiſe can be meant onelyonly of that covenant that paſt between the Father and the Son: and therefore ſayes the Apoſtle in 1 Cor. 2. 9. 10. Eye hath not ſeen, nor eare heard, neither have entered into the heart of man, the things which God hath prepared for them which love him: but the ſpirit which ſearcheth all things, yea the deep things of God, he hath revealed them unto us, that is, the ſpirit of God in the Goſpel diſcovers what were the eternal thoughts and purpoſes of God concerning us, and what the tranſactions were between the Father and the Son in reference to man-kind before the world was. The covenant now being between the Father and the Son, and the Father requiring in this Covenant ſatisfaction to infinite divine juſtice, Chriſt he yeilds to this.
And therefore in the ſecond place, Chriſt he actually comes to be the way of conveyance, by taking our nature upon him, and ſo makes us reconcilable to God, by taking humane nature into ſuch a neer union to the divine nature, to the ſecond perſon in the Trinity; ſo as that there ſhould be but one foreign but one perſon in them both, that there ſhould be a perſonall union, which is the great myſtery of the Goſpell. There are two great myſteries in the Goſpell; the one, that there ſhould be divers perſons in one nature; and this is the myſtery of the Trinity: the other that there ſhould be divers natures in one perſon; and this is the myſtery of the hypoſtaticall union of our nature with Chriſt. So that Chriſt taking mans nature into ſuch a neer union to himſelfe, it was a mighty preparative for God to have thoughts of peace toward humane nature, rather then to the Angels: and it was one part of his humility, and therefore hath a meritorious efficiency in this worke of reconciling God to man. But this was not ſufficient.
Therefore in the third place, Chriſt was content now to come into the world, and be made the head of a ſecond covenant between God and mankinde; to performe what ever God the Father ſhould require, for the ſatisfaction of divine Juſtice: ſo that, look as Adam by being the head of the firſt covenant, was the meanes of conveying all evill to us: ſo Chriſt by being the head of the ſecond covenant, is the meanes of conveying all good to us; by his ſubjecting to this we come to receive all grace and mercy from God. And it could not have been otherwiſe; for though God would have thought of a ſecond covenant, yet if he had left it to us to have performed the termes of it, we ſhould aſſoon have broken that, as we did the firſt: but Chriſt undertaking to be the head of the ſecond covenant, and performing whatever the Father required in it, by his perfect obedience to the law, and ſatisfaction to divine Juſtice, divine Juſtice had nothing to lay to the charge of thoſe that Chriſt undertook to ſatisfie for: This was a mighty way of Gods letting out his grace and mercy to the ſouls of believers; for what is it that ſtops the current of his mercy? 'tis the curſe of the law and cryes of divine Juſtice: but now, Chriſt undertaking to undergoe that curſe, and to ſatisfie divine Juſtice, God hath as much honour now by his ſuffering, as he had diſhonour by mans ſinning: ſo that mans ſinne is made up in this; and that is it Juſtice requires. I have had diſhonour by ſinne ſayes Juſtice, I muſt have this diſhonour made up by ſuffering, and ſo much ſuffering as in which I muſt have as much honour as I had before diſhonour in ſinning. Theſe are the conditions upon which God will be reconciled to man; and upon no other. I beſeech you conſider this, and herein you will ſee an infinite neceſſity of Chriſt: God is with us upon theſe termes: ſayes God, you have ſinned againſt me and diſhonoured me; how doe you think to be delivered? why Lord, thou art mercifull: I, ſayes God, but I am reſolved upon this, I will have as much honour by ſuffering, as I had diſhonour by ſinning. And Lord what would have become of us, if we had been left to make up this breach. This is the very reaſon why the damned in hell are there eternally, becauſe they are there upon theſe termes; ſayes God, I am infinite, and I am diſhonoured, and there they muſt lye, till I have as much honour by their ſuffering as I had diſhonour by their ſinning. Now after they have been there thouſands of thouſands of yeares, ſtill the honour of God calls for more: and therefore they muſt lye there for ever. But now, Chriſt who is the great Saviour, he comes, and entering into covenant with God, and fulfilling that covenant, he layes downe God ſuch a price, that God ſhall have as much honour in his ſuffering for ſinne, as he had diſhonour before in the committing of ſinne. Now this being done, the current of mercy being unſtopt, and the paſſages of it opened, and God being infinite in grace and mercy in himſelfe, what a glorious way is made for the ſtreames of his mercy to iſſue and flow forth to the children of men.
And (take in this one particular more, and then we ſhall have done with this head) In this we may ſee, that God in forgiving of ſinne, and ſhewing mercy to ſinfull creatures is juſt; and goes in a way of Juſtice, as well as in a way of mercy: therefore that Text Rom. 3. 25. 26. is very obſervable (a Text that Luther for a while was exceedingly troubled about the meaning of it) Whom God hath ſet forth to be a propitiation, through faith in his bloud, to declare his righteouſneſse for the remiſſion of ſinnes that are paſt, through the forbearance of God. To declare, I ſay, at this time his righteouſneſſe, that he might be juſt, and the juſtifier of him which believeth in Jeſus. This was that which troubled Luther ſo much, that God ſhould declare his righteouſneſſe in the remiſſion of ſinnes: that God declares his mercy every one knowes, but that God declares his righteouſneſſe, and that Chriſt is ſet to be a propitiation, that God might declare his righteouſneſſe, this may ſeem ſtrange: and then the Holy Ghoſt repeats it, To declare I ſay his righteouſneſſe: as if he ſhould ſay, conſider that God in the pardoning of ſinne, doth not onelyonly manifeſt his grace and mercy, but declares his righteouſneſſe, That he might be juſt: and the juſtifier of him which believeth in Jeſus; Not mercifull, but juſt: thus wee ſee what way Chriſt takes to be the meanes of conveying Gods goodneſſe to us; by performing the covenant, and ſo ſatisfying divine Juſtice.
Laſtly, he is the way of conveying good to us, as by his ſatisfaction, ſo by his interceſſion: for he is now, and ſhall for ever be, at the right hand of the Father in glory, making interceſſion for his people: that is, continually preſenting before his Father the worke of his mediation, his merits, what he hath done and ſuffered, and as it were pleading with his Father for the conveyance of all needfull mercy and good unto the ſouls and bodies of his people whom he hath redeemed. As if he ſhould every moment eternally ſpeake thus to the Father: Father, behold here is my bloud, my merits, my death, all my ſufferings; the worke of my humiliation, it is for theſe; yea for this poor ſoul, and for that poor ſoul particularly: for know that Chriſt thinks not only of the lumpe of believers in the generall, but particularly of every believer, and is continually preſenting before the Father his infinite merits, to plead with him for ſupply of all grace and mercy to us: and thus he comes to be an infinite way of conveyance of good to the ſouls of his people, and ſo to be all and in all to them, both here and eternally: that is the third particular; how Chriſt comes to be the way of conveyance.
But now the fourth, and that is, to inſtance in ſome ſpeciall things we have from God, and to manifeſt that Chriſt is all in all in thoſe things; As now firſt, in the point of juſtification and the pardon of our ſinnes, the acceptation of us as righteous: that is the great thing we ſtand in need of from God, Chriſt is all in all to us here: this is the tenour of the Goſpell, Rom. 3. 24. Being juſtified freely by his grace, through the redemption that is in Jeſus Chriſt. Luther hath this expreſſion concerning juſtification: ſayes he, in the point of juſtification, there Chriſt and faith muſt be onelyonly put together; they muſt be alone, and nothing elſe with them; but in our converſation, there indeed comes in good workes: juſt as it is between the bridegroom and the bride, the bridegroom and the bride are alone in the bride chamber; but when they goe abroad, there they have their traine and ſervants attending them: ſo he compares juſtification to the bride chamber; none but Chriſt and faith muſt be there; but when they come abroad in their converſation, then all other graces attend them, and good workes come in; but Chriſt is all in all here.
Firſt, It is not all we have done; no, nor all that we can poſſibly doe, that can be our juſtification. You will ſay, true, we have for the preſent done but little: I, but ſuppoſe any of you ſhould doe your utmoſt in any particular that God requires: you will ſay, I hope if I doe what I can, God will accept it of me: no, you miſtake exceedingly if you thinke ſo; people are very apt to look upon God as if the termes between God and them were no other then thus: God he is a pittifull and a mercifull God; and 'tis true, we are weak and can doe but little: but yet doing what we are able, God he will accept the will for the deed: no, God accepts not the will for the deed in point of juſtification. It is true, in thoſe that are already juſtified, God in the performance of duty accepts the will for the deed, ſo as to take delight in them: but in point of juſtification, as to pardon of ſinne and acceptation to righteouſneſſe, there he muſt have perfect obedience; and though we endeavour never ſo much, yet unleſſe we can bring God a perfect righteouſneſſe, we are undone for ever; yea, woe to Abraham, and woe to Iſaac, and woe to Jacob, and woe to David and Daniel, and to all the Prophets and Apoſtles, notwithſtanding all their righteouſneſſe, if they had not had a righteouſneſſe beyond what was in themſelves; If they had not had a perfect righteouſneſſe to tender to their Father, they had been utterly loſt for ever: therefore it is not for thee to reſt upon this, that thou doeſt what thou canſt, and haſt good wiſhes and deſires, and the like; for were all the righteouſneſſe of all the righteous men that ever were in the world in one man, it would not be ſufficient for his juſtification. I but it may be you will ſay, true I can doe but little of my ſelf, but if God enable me, then he will accept of me. Nay further, it is not what God enables thee to doe, that can be the formallity of thy juſtification: ſuch are the termes between God and thee, that there is nothing thou canſt doe of thy ſelf, or canſt be enabled to doe, that is accepted of him for thy righteouſneſſe to eternall life.
But it may be ſaid, it is true, though God ſhould enable me, yet there may be imperfections; but God is mercifull, and will paſſe them by: therefore I adde another conſideration, that it is not onelyonly what thou canſt do, or canſt be enabled to doe, but 'tis not Gods mercy added (if barely conſidered, as the mercy of God as a creator to his creature, and not under this conſideration through Chriſt, and accepting a righteouſneſſe beyond thy own) that can eke out thy juſtification. This is a great miſtake, many think that that which they have in themſelves and what they are able to doe, is but little: but when they have done ſomething, if God will come then and adde his mercy to it, that they think will eke it out: no, it is not that and mercy together that is thy juſtification, I ſay mercy out of this notion we are ſpeaking of.
And that you may underſtand it yet more clearly, conſider it thus the work of Gods mercy in juſtification, it is not of this uſe, that it ſhould be our juſtification, or ſhould eke out what we are wanting in for our juſtification; but the work of Gods mercy in juſtifying a ſoul is, to take him off from himſelfe, to unbottome him, and to make him ſee and be ſenſible of his own unrighteouſneſſe and uncleaneſſe: this is a great and mighty work of Gods mercy. I remember Luther ſayes of himſelfe, that while he was a Papiſt, he was not obedient out of worldly reſpects for a livelyhood, and the like; but he did what he did out of conſcience: and yet ſayes he afterward, (after he knew God in Chriſt) That which I counted gain was loſſe unto me. He did not think it enough to do what he did out of conſcience, and that Gods mercy ſhould make up the reſt: no, he was taken off of that way. 'Tis not the work of mercy to do this, but to diſcover to the ſoul a righteouſneſſe of a higher nature, even of the mediator God and man; and to enable the ſoul by faith to tender up that righteouſneſſe to God the father for ſatisfaction: this is the worke of Gods mercy in point of juſtification. The miſtake of the way of Gods mercy having an influence into our juſtification is a very dangerous miſtake; and we had need be very wary in this great point of juſtification, for all depends upon it. I remember Luther in this, ſayes he, it is an eaſie matter to ſay we cloſe with Gods grace, and the righteouſneſſe of Chriſt alone in the point of juſtification, till the ſoul be brought to a conflict: and then 'tis the hardeſt thing in the world to doe it, and the people of God have found it ſo in the time of trouble of conſcience: thats the firſt, that Chriſt is all in all in point of juſtification.
Secondly, he is all in all in point of adoption, ſo ſayes the Scripture, Gal. 3. 26. For ye are all the children of God by faith in Chriſt Jeſus; and Chapter 4. v. 4. 5. But when the fulneſſe of the time was come, God ſent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of ſons: and eſpecially that is very remarkable John 1. 12, But as many as received him, to them he gave power to become the ſons of God, even to them that believe on his name. The word tranſlated power, is another word in the greek.—He gave them authority to become the ſons of God: 'tis a word that imports more then bare power. Every one will challenge a part in ſonſhip, that they are the children of God; but only thoſe that are in Chriſt have authority to challenge it as their due. If a ſtranger ſhould ſay he was the Kings ſon, and were heire to the Crown, it would coſt him his life, becauſe he is none of the Kings ſon; but if one be declared by Act of Parliament to be the right heire to the Crown, then he hath authority to challenge it. 'Tis ſo here; when once we come to be in Chriſt, then we have authority to claime this priviledge, to be the ſons of God, and heires of heaven. And this great priviledge that is ſo mightily above us, we have it in Chriſt, not only by way of the redundancy of his merit, but by our union with him, we are married to Chriſt; and by union with his perſon, are made one with him; and ſo are ſons by vertue of his ſonſhip: And are therefore ſons of God in a higher way then the Angels are; the Angels are ſons by creation, but we are the ſons of God in Chriſt, by vertue of our union in his ſonſhip: as Chriſt is the ſon of God the ſecond perſon in Trinity, and we made one with him, ſo we come to be the ſons of God in a myſticall way of union with him, and Chriſt is all in all in that.
And then in point of reconciliation and peace with God, Chriſt is all in all there, Being juſtified, by faith, we have peace with God through our Lord Jeſus Chriſt, Rom. 5. 1. It is not all the created power in heaven and earth that can bring true peace to a troubled ſoul: there is no ſalve for a wounded ſpirit, but the bloud of Chriſt applyed unto it: tis he that is the brazen Serpent that is onelyonly able to cure the ſtrings of conſcience; as Luther ſayes, it is a harder matter of comfort an afflicted conſcience, then to raiſe the dead: few think it ſo, and wonder what people meane in being ſo troubled in conſcience as they are: I tell you, were there not a mighty redeemer, the conſcience of a man or woman could never be pacified that once apprehends the wrath of God againſt them; ſo that Chriſt is all in all there.
And ſo he is all in all in point of all our ſanctification, that is ſanctification to life. There is a generall kinde of ſanctification the Scripture ſpeaks of, which comes ſome way from Chriſt: but now I ſpeak of that ſanctification which is our ſpirituall life. You know what the Scripture ſayes, John 3. 36. He that believeth on the Son, hath everlaſting life; and John 1. 16. And of his fulneſſe have all we received, and grace for grace. There is the fulneſſe of Chriſt conveyed into the ſoul: ſo that our ſanctification is not only from him meritoriouſly, but efficiently, yea, and in a kinde materially too, for he doth not only merit it, and work it by his ſpirit; but through our union with him there is a kinde of flowing of ſanctification from him into us, as the principle of our life: as from the Liver there flowes bloud into all the parts of the body; ſo through our union with Chriſt, he having the fulneſſe of the Godhead in him, from him as from a fountaine, ſanctification flowes into the ſouls of the Saints: there ſanctification comes not ſo much from their ſtrugling, and endeavours, and vowes, and reſolutions, as it comes flowing to them from their cloſſing with Chriſt and their union with him; there may be a great deal of ſtriving and endeavouring that may be utterly ineffectuall, for want of having recourſe unto Chriſt as the ſpring and well head of all grace and holineſſe. I remember a Germane Devine profeſſeth of himſelf, that before he underſtood the grace of Chriſt in the Goſpell, he vowed and vowed, and covenanted and covenanted a thouſand times, and could never overcome his corruptions, till he underſtood Gods letting out of his grace through Chriſt, and then he got ſtrength againſt them: and the reaſon why we faile in point of ſanctification is, becauſe we think to get it all by maine ſtrength; but the ready way is to cloſe with Chriſt by faith, and then there will flow in life and grace to the ſoul: there may be many morallities by the light of nature, and the remainders of that light left in us; but that is not the ſanctification that is to life. And hence it is, that there is ſo much beauty and glory in the ſanctification of the Saints, becauſe Chriſt is all in all in it; and that there is ſuch power and ſtrength in it, becauſe it is of the ſtrength of Chriſt; for Chriſt is all in all in it. And hence it is of an abiding nature, and an immortall ſeed; And therefore of a higher nature then that of Adams in innocency: that loſt, but ſo cannot this; becauſe Chriſt is all in all in it; ſo that Chriſt is all in our ſanctification likewiſe.
Again, he is all in all in the want of all things, whatſoever we want: doe we want grace, doe we want gifts, doe we want outward comforts in the world? there is enough in Chriſt: it is Chriſt that is inſtead of all, that is better then all, and that will ſupply all in his due time. Thoſe that know Chriſt, and have acquaintance with him, though they have this and that comfort taken from them, yet they know how to make ſupply out of Chriſt: they have that skill, and art, and myſtery of godlineſſe, that they can make Chriſt to be all in all in the want of all: and it is a great skill and myſtery of godlineſſe, to know how to make up all in Chriſt in the want of all.
Again, Chriſt to the Saints is all in all in the enjoyment of all: when they enjoy never ſo much of creature comforts, Chriſt is all in all in them; the ſatisfaction that their ſoules have, is not ſo much that they have the creatures, that they have larger eſtates, more friends, greater comforts then others; but in this, they know how to enjoy Chriſt in all, and can look upon it as a fruit of the covenant that God hath made with them in Chriſt; and as coming from the fountaine of Gods eternall love and mercy in his Son Zech. 9. 11. God ſaies there, As for thee alſo, by the blood of thy covenant, I have ſent forth thy priſoners out of the pit wherein is no water. That which is ſpoken there of the deliverance of the priſoners, may be applied to all the mercies that a believer enjoyes: whatever deliverance he hath from evil, whatever good he is poſſeſſed of, it is by the blood of the covenant; a believer can look upon every bit of meat he hath, and upon all the good he enjoyes, and ſee it all come ſtreaming to him in the blood of Chriſt; and ſo it comes abundantly the ſweeter. As tis with the Sun, when it ſhines through the aire it is not ſo warm, as when it ſhines through a burning-glaſſe. Take a burning-glaſſe, and hold it between you and the Sun, and the glaſſe will contract the beames of the Sunne, ſo that it ſhall have an efficacy of heat, even to burn again: So the goodneſſe of God that comes to people through the generall bounty and patience of God, hath not ſuch an efficacy to warm and heat their hearts, and to draw them to God; but now, Chriſt is as it were the burning-glaſſe, that is held between God and the ſoule; and the mercy coming through this burning-glaſſe, O how doth it warm and heat outward comforts! therefore there is no people in the world can enjoy outward comforts with ſo much fulneſſe of contentment as the people of God doe, becauſe they all come to them through Chriſt. Chriſt is all in all in the enjoyment of all. And ſo I might ſhew you how he will be all in all in Heaven to eternity.
But to give you one particular more: as he is all in all in the good we have from God, ſo he is all in all in whatever we tender up to God; as in deſcent from God to us, ſo in aſcent from us to God: Chriſt muſt come in there, he muſt be all in all in our ſervices, let our ſervices be never ſo good; yea, though ſpirituall, yet they muſt finde aceptance with the Father through Chriſt. That Text is very remarkable for this, 1 Pet. 2. 5. Ye alſo, as lively ſtones, are built up a ſpirituall houſe, an holy prieſthood, to offer up ſpirituall ſacrifices acceptable to God by Jeſus Chriſt; marke, To offer up ſpirituall ſacrifices. I, but though the ſacrifice be ſpirituall, that is not enough to make it acceptable, but Chriſt he muſt come in; therefore he addes, acceptable to God by Jeſus Chriſt. Many people offer up ſacrifice, and they think that is enough; but the people of God they reſt not only in the duty, no, nor in the ſpirituality of the duty, though that be counted a great matter: but they goe one ſtep higher, and ſo muſt you in all the duties you tender up to God, and that is, not only to be carefull that your duties be ſpirituall, but you muſt tender them to God in the hands of Jeſus Chriſt, and expect acceptance through him. When thou haſt to deal with God in all thy approaches to him be ſure thou doeſt not omit the work of Faith, in laying hold upon Chriſt and carrying him along with thee; or elſe thy ſervice will not be accepted. We know the ſacrifices in the law, though they were never ſo good, yet they were not accepted unleſſe a man brought them to the Prieſt, and the Prieſt he muſt offer up the ſacrifice, and then it was accepted. Now what was that to ſignifie to us, but Chriſts Prieſtly office: this is the very work of the Prieſtly office of Chriſt, to take all our ſacrifices that we tender up to the Father, and to offer them up for us: for we muſt not preſume to offer them our ſelves; and though they offered a ſacrifice that was never ſo good, yet if they did not offer it upon the right Altar, it was not accepted: ſo Chriſt he is the right Altar upon which we muſt offer up all our ſacrifices to the Father; we muſt look towards the Temple, towards Chriſt, in all that goes from us unto God, Chriſt being all in all for acceptation of our duties.
And thus we have done with the fourth particular, ſhewing wherein Chriſt is all in all.
But now it may be demanded; how it comes to paſſe that God will have this way of communicating himſelf to mankinde, and will not goe in that other way, that we by the light of nature and reaſon would think he ſhould goe? true indeed, we are ſinners: I, but God is mercifull, and we will ſeek, and cry to him for pardon and mercy, and deliverance from our ſins; and what needs there more? why will not God ſave us this way? I will not ſtand now to diſpute about the poſſibility of this, but we know this is not the way.
We are therefore now to enquire why God ſhould rather take this ſtrange way, then goe any other way? and indeed it is a wonderfull way, if we rightly conſider it: there is nothing in the world that works ſo much upon a mans heart to adore and admire God in the myſtery of the Goſpell, as the underſtanding of this, that God ſhould have a peculiar way of communicating himſelf to man, different from Angels, and from all other creatures; that it muſt be through the ſecond perſon in the Trinity; and he muſt take mans nature upon him, and ſuffer, and dye, and all the mercy we have muſt be through him: this is a wonderfull myſtery of godlineſſe; and ſhould take up our ſerious thoughts in the conſideration of it.
Now if you would know the reaſon of it; the firſt is this, That hereby God might manifeſt to all the children of men, what a dreadfull breach their ſins had made between God and them: we cannot imagine any way how the breach between God and man could have been ſo clearly ſet out, as by this meanes; when we underſtand that ſuch was our condition by nature, and ſuch our apoſtacy from God, that there was no way of communication of any good from God to us, but by this ſtrange and wonderfull way of a mediator between God and man: that he ſhould obey and ſuffer, and dye for us, we muſt needs apprehend now, that certainly there was ſome mighty difference between God and us: and that mans eſtate was very low, and his condition very deſperate, that muſt have ſuch a remedy as this is. And this is that which God would have men to know, even what that breach is between him and their ſouls: and tis ſuch a breach that few think a right of it. If I ſhould open the law to you, with all its curſes, and ſet the torments of hell before you, all this could not ſet out the dreadfulneſſe of the breach between God and you, ſo as this point doth, when I tell you that it was ſuch as requires ſo ſtrange and wonderfull a way of Gods being reconciled and pacified towards you.
Secondly, God takes this way, becauſe he ſees it the moſt advantageous way for the manifeſtation of his glory; firſt the glory of his mercy: there is no way that could have been deviſed by men or Angels to ſet out the glory of Gods mercy in mans ſalvation, ſo as by this way: if God ſhould have ſaid to mankinde; You poor creatures have ſinned againſt me, but I am mercifull and will pardon you; God had been glorious in this: but now there is infinitely more mercy ſhewed when God ſhall ſay, You miſerable creatures have ſinned againſt me; and ſuch is your condition, that except the Son of my boſome be made a curſe for you, there can be no mercy for you: well I am content that he ſhall not be ſpared; but ſhall be given to be a curſe to prepare mercy for you: here is glory indeed. Therefore when Chriſt was borne, the Angels ſung, glory to God in the higheſt, Luke 2. 14. As if they had ſaid, this is the higheſt pitch of the glory of God, in providing ſuch a way of reconciliation with the children of men; and God was ſo ſet upon this work of ſhewing mercy to mankinde, that though it coſt the death of his Son, he would have it, and that ſhews it to be infinite mercy and love indeed, when it breakes through ſuch mighty difficulties; there is the glory of his mercy.
And then ſecondly, there is the glory of his Juſtice: God ſets out the glory of his Juſtice here, more then if all mankind had been eternally damned: Gods Juſtice would not have been honoured ſo much in that as in this way of Gods reconciling man unto himſelf; and that in theſe two regards: Firſt, becauſe in Chriſt Gods Juſtice is glorified actively; whereas if all men had eternally periſhed, it ſhould have been glorified but paſſively: and tis more to have it glorified actively, then paſſively: and as God delights more in active obedience then in paſſive, ſo he delights more in the active glory of his Juſtice then in the paſſive, (though there is a kinde of activeneſſe in ſuffering, and ſo in Chriſts ſuffering: therefore that diſtinction of active and paſſive is needleſſe; for his active obedience was paſſive, and his paſſive obedience had activeneſſe in it.)
But Secondly, Gods Juſtice is now glorified perfectly; the debt is fully paid: whereas if all mankinde had been damned, the debt ſhould have been but a paying, and not have been paid to all eternity. As ſuppoſe a poor man oweth a thouſand pounds, and he payeth two pence a week, he may be paying of it, but cannot pay it in all his life: but now if a rich man ſhall come, and at once lay down the money for him, the debt then is paid: and this is a great deal more then if it ſhould have been alwayes paying. So I ſay, if all mankinde had been damned eternally, God ſhould have had his debt but paying; but the debt would never have been paid: but now Chriſt comes and layes down the payment at once upon the borde, and asketh Juſtice whether it hath enough or no; ſo that Juſtice is more glorified this way.
And Thirdly, the infinite glory of his wiſdome appeares in reconciling Juſtice and Mercy together: that God ſhould be infinitely merciful and juſt both in one thing; this is that that no Angell in Heaven could ever have imagined: ſuppoſe God ſhould have ſaid thus to all the Angels in Heaven, Mankinde is in a loſt and undone condition, yet I am willing to ſave him, but ſo as that I will have infinite mercy and Juſtice reconciled: if all of them ſhould have gone and conſulted together, they could not poſſibly have told how this ſhould be. Now the infinite wiſdom of God, and nothing but infinite wiſdom could finde out ſuch a way; as that God ſhould be infinitely mercifull, and infinitely juſt too.
And Fourthly, the infiniteneſſe of Gods holineſſe is hereby manifeſted: if God in a generall way ſhould have thrown his mercy as it were up and down in the world without any more adoe, Gods holineſſe, and hatred of ſinne, would not have appeared as now it doth, when nothing can expiate ſinne but the death of his Son; if God ſhould carry any of you to the brinke of hell, and there let you ſee all the miſeries of the damned, and heare all their yellings under the fruits of divine wrath, O you would ſay, how doth God hate ſinne! but be it known to you, in the ſufferings of Chriſt there is a greater manifeſtation of Gods hatred of ſinne then in all the torments of hell: You that would know how infinitely hatefull ſinne is to God, come and behold Chriſt, God and man ſweltering under the wrath of his Father; look upon him in the garden, ſweating drops of blood: come and follow him to the Croſſe, and heare him cry out in the bitterneſſe of his ſoule that dolefull cry, My God, my God, why haſt thou forſaken me? behold Jeſus Chriſt, God man, who was God bleſſed for ever, made a curſe for ſinne, and for thy ſinne; look upon ſinne in this glaſſe, and here ſee Gods hatred of ſinne. There are two glaſſes wherein we ſee the evill of ſinne; the bright chriſtall glaſſe of the law, and the red glaſſe of the ſufferings of Chriſt: and this latter doth more fully, more ſenſibly (I am ſure) ſet out the nature of ſinne, and Gods hatred of it: and by this you may ſee the meaning of 2 Cor. 3. 18. where the Apoſtle ſpeaking of the myſtery of the Goſpell ſayes, But we all with open face (marke) beholding as in a glaſſe the glory of the Lord, &c. We behold but Gods back parts in his works: as God ſayes to Moſes; we behold but the footſteps of God in his workes: but when we behold him in Chriſt, we behold him with open face. Now look what difference there is in knowing a man when we only ſee the print of his foot upon ſand, and when we look him in the face, ſo much difference there is between the knowing of God and his glory as it ſhines in the workes of creation, and as it ſhines in the face of Chriſt; that God therefore might manifeſt his glory, he would not pardon ſinne ſo freely as to ſay, you have ſinned, but yet I will pity you, and pardon you, and there is an end; no, though he would pardon ſinne, yet he would doe it this way.
A Third reaſon why God would bring things about this way, is this: becauſe God ſaw there could be no ſuch way to draw poor ſinners to himſelf as this. When God ſhall reveal to a ſinner that he is not only a mercifull God, but that he hath provided ſuch a ſtrange way to convey his mercy: this hath a mighty efficacy to draw the ſoul to God: for the poor ſoule apprehending its own guiltineſſe, and Gods hatred of ſin; and underſtanding withall, that the heart of God is ſet upon ſuch a way of mercy; is by this as by a mighty argument prevailed with to draw neer to God in a way of dependance upon him: for thus will the ſoul argue, Well, I heare that God, to the end he might let out mercy to poor ſinners, hath of his own infinite wiſdome provided ſuch a ſtrange way of conveyance as this is; and when God hath made it appeare by revealing to me the myſtery of the Goſpell how his heart is ſet upon this way of ſhewing mercy to ſinners, I conclude now, that the Lord is willing to be reconciled to me, and why then ſhould I be unbelieving any more? why ſhould I have hard thoughts of God any more? why ſhould I remaine in my doubting condition any longer? thou canſt not be more deſirous of the ſalvation of thy ſoul, then God is of magnifying his grace and mercy: and God hath done more for thee then thou canſt poſſibly do for the ſalvation of thy ſoul. Beſides, tis a mighty drawing argument; for by this meanes the infinite diſtance that conicience apprehended to be between God and the ſoul, is taken away: for when the ſoul ſees it hath to deal with an infinite deity, that is ſo farre above it, it ſtands ſhaking and trembling, and dares not draw nigh to God. What have I to doe, ſaith the ſoul, with ſuch a God as this is, who is ſo infinitely above me? but now when thou knoweſt that Chriſt is between God and thee, then this diſtance needs not ſcare thee; yea now all thy guiltineſſe and all the filthineſſe and pollution of thy ſoul, and all that the law hath to ſay againſt thee, need be no diſcouragement to thee, when thou ſeeſt thou haſt to deal with God through Jeſus Chriſt. Therefore no ſoul can ſtand off and ſay, how doe I know it belongs to me? doe but take this one rule, for that there is nothing can intereſt the ſoul in Chriſt but Chriſt himſelf: there is no preparation to Chriſt, but Chriſt muſt be all in all in it: therefore ſtand not off, and ſay, how ſhall my heart be wrought to theſe and theſe preparations, and work thus and thus, before I have part in Chriſt? no; puzzle not thy ſelf about thy preparations, but ſet before thy ſoul the myſtery of the Goſpell in this glorious way of Gods communication of himſelf to thee, and of reconciling man unto himſelf; and the very efficacy of theſe truths will have a power upon thy heart to draw thee unto God in this way of reconciliation; and that is the way of true comfort.
The Goſpell it ſelf, though there be no preparation before, yet hath an efficacy to draw the heart to Chriſt; for Chriſt is all in all in that. And doe not ſay, I am a poor meane creature, I can doe nothing, I cannot remember a Sermon, I cannot pray, or performe any good duty as I ought: why, remember ſoul, Chriſt is all in all: true, if any thing were required of thee in the buſineſſe of ſalvation, it were ſomewhat; but know that God hath laid help upon one who is mighty; therefore tis not thy weakneſſe, nor the diſtance between God and thee, that can hinder, if thou rightly apprehendeſt God in Chriſt reconciling the world unto himſelf.
Another reaſon might have been this: God doth it to indeare his mercy to his Saints for ever; for indeed nothing indeares Gods mercy to them ſo much as this, that they ſee it come to them in ſuch a way of conveyance; and that which will indear mercy to the Saints in heaven to all eternity, and for which they ſhall be full of the praiſes of God, ſhall not be ſo much for the good things they enjoy, as for that ſtrange and wonderfull way by which they come to enjoy them. This I ſay is that which ſhall take up the hearts, and be a great part of the work of the glorified Saints in Heaven to all eternity, even their admiring, adoring, and praiſing God in Jeſus Chriſt.
And then God delights to honour his Son, and that he might ſet him up, he makes him to be the meanes of conveyance of all good to thoſe he intends it to; as if a King were to honour his Son, what way can he take to doe it more effectually then this, that all the favour he meanes to ſhew to any ſhall be only through his Son? ſo when God the Father would honour his Son, he appoints from all eternity, that all the grace and mercy that any ſhall have from him ſhall be only through his Son. Therefore as Chriſt ſaith, All judgement is committed to the Son, that all men might honour the Son, as they honour the Father: So I may ſay of the work and diſpenſation of Gods grace, that all is conveyed to Chriſt, and by him communicated to thoſe that have intereſt in him, that the Son might be honoured to all eternity.
I ſhall conclude in a few words of application, to work upon you this that hath been ſaid.
Firſt, if it be thus, let us ſtand a while and admire at the depths of the councel of God, and the infinite glory of the riches of his grace to mankinde; that God ſhould ever have ſuch thoughts towards ſuch poor wormes as we are, that he ſhould not rather have let ſuch deſpicable creatures eternally periſh, then goe in ſuch a ſtrange way to ſhew mercy to them: Truly brethren, God hath done more in bringing a poor ſoul to himſelf then in creating Heaven and Earth: the work of creating Heaven and Earth is but a low piece of work in compariſon of this wonderfull way of Gods conveying his grace and mercy to the children of men through his Son: this is the maſterpiece of the workes of God, which he hath already done, or will ever doe to all eternity: and God therefore is to be admired and adored in this. We are to glorifie God in every creature, but how is God to be glorified then in his Son, wherein ſo much of his glory doth appeare? If it be a ſinne for us not to ſanctifie the name of God when we behold his glory in his meaneſt workes, O what a ſinne is it not to ſanctifie the name of God in beholding the myſtery of the Goſpell and his glory ſhining in the face of Jeſus Chriſt! God, expects (brethren) that thoſe who live under the Goſpel, ſhould ſpend their dayes and thoughts, and talk, about that glory which he hath manifeſted in his Son. O you that have ſuch chaffy droſſy ſpirits, that can ſpend your precious thoughts upon ſuch poor things as you doe, know that here is an object to take up your thoughts; and your ſinne is abundantly the greater in this, that you ſpend your thoughts about ſuch vanities, when God ſets before you ſo glorious an object to raiſe up your hearts unto himſelf; and you that ſpend a great deal of your lives in vanity, know, that this day you have heard of a truth that above all things in the world ſhould take up your time and thoughts in the contemplation of it.
And you that have more time and greater eſtates then others, and are not put upon it to get your bread as others are, and ſo have greater opportunities for the worſhip and ſervice of God, and for ſearching into his truth, yet how doe you ſpend your time in vanity and light things, as if there were no greater matters to take up your hearts! It is a ſigne of a vaine and frothy ſpirit, that when God propounds ſuch glorious things to you, that yet it ſhould be the content of your ſouls to baffle out your time in vanity; and things that will not profit. Well, if you would have an evidence to your ſouls, that Chriſt is all in all to you, and ſhall be to all eternity, take it in this: if ever God hath opened thine eyes to ſee his glory in the myſtery of the Goſpell; and that thy heart is taken with it, and overcome by it, it is an argument that thou art indeed the ſoul which God hath received to mercy in his Chriſt; but ſayes the Apoſtle, 2 Cor. 4. 3. If our Goſpell be hid, it is hid to them that are loſt. There are a great many to whom the Goſpell is preached, and yet tis hidden to them; and it is hidden to you if you ſpeak of Chriſt only in a formall way, and think it enough to ſay, I hope to be ſaved by God in Jeſus Chriſt; but doeſt thou ſee that in the Goſpell which raiſes thy heart with admiration, and that darkens all the glory of the world? doeſt thou ſee more of the glory of God ſhining in that one ſentence, God ſo loved the world that he gave his only begotten Son, that whoſoever believes in him, ſhould not periſh, but have everlaſting life, then thou ſeeſt in the whole frame of the creation of Heaven and Earth? thou hopeſt thou ſayeſt to get to Heaven; but what wouldeſt thou doe there? the work of Saints and Angels in Heaven joyned together, is to magnifie God for this great work of his: doe thou then begin this work here, and give God his glory, for the great things he hath done for the children of men.
The Second uſe ſhould have been this: If Chriſt be thus all in all, then let us bleſſe God that ever we knew Chriſt; and that the myſtery of the Goſpell hath been revealed to us: for otherwiſe we had been without God in the world; and what would have become of us had not this grace of God in the Goſpell been revealed to us? could you ever have thought of it your ſelves? could it ever have entered into your hearts? certainly no; nor into the heart of any creature in Heaven or Earth: therefore bleſſed are your eares, that heare the things which you heare: and bleſſed are your eyes, that ſee the things which you ſee: and know, that when you come to live under the Miniſtry of the Goſpell, you enjoy the greateſt mercy that ever you enjoyed ſince you were borne: the coming under a powerfull Miniſtry, that reveals Chriſt and brings the day of ſalvation to the ſoul, it is no other then the fruit of the prayer of Jeſus Chriſt for that ſoul: compare Iſaiah 49. 8. with 2 Cor. 6. 1. 2. and you ſhall ſee this. Iſaiah 49. 8. Thus ſaith the Lord, in an acceptable time have I heard thee, and in a day of ſalvation have I helped thee, &c. Now it is apparent by the context, that this is to be underſtood of Chriſt: that God the Father ſpeakes there to his Son: well, what is this acceptable time and day of Salvation in which Chriſt is heard? look 2 Cor. 6. 1. 2. in the chapter before he had told them, That they were ambaſſadors for Chriſt. We then as workers together with God, beſeech you alſo that ye receive not the grace of God in vaine: Now what is this grace of God? tis the Miniſtry of the Goſpell, For he ſaith I have heard thee in a time accepted: and mark how he applyes it, Behold now is the accepted time: behold now is the day of ſalvation. As if he ſhould ſay; the acceptable time and day of ſalvation in which God the Father hath heard Chriſt, is now: now that we the ambaſſadors of Chriſt come and open the myſtery of the Goſpell to you; now is the time wherein God the Father hears the Son for you: what a mercy is this? and what an engagement upon you, that when you heare any thing of the myſtery of the Goſpell opened to you, you are to look upon it as the fruit of the prayer of Jeſus Chriſt: and ſo when Gods ſends a faithfull Miniſter to any congregation, tis the fruit of the prayer of Chriſt. Chriſt prayes, O Father, that there might be an acceptable time for ſuch a people, for ſuch a man and woman; it may be they have gone on a long time in ignorance and prophaneſſe; I but Chriſt hath been praying to the Father for them, and when this acceptable time comes, then God diſpoſes of them, that this man ſhall goe out of ſuch a wicked family, and ſhall live in a godly family, or ſhall come to ſuch a Sermon, and there ſhall heare the wonderfull things of the Goſpell opened to him, and ſhall come to underſtand this great myſtery of Gods letting himſelf out through Chriſt unto his people: and there the Lord will renew him by a work of grace, and bring his heart over unto himſelfe, this is the acceptable time when God reveales the myſtery of the Goſpell to any ſoul: therefore bleſſe God for this.
Thirdly, this ſhewes how dear Jeſus Chriſt ſhould be unto us. O how ſhould we delight and take contentment in him that brings the Treaſuries of grace from the boſome of the Father, and opens them unto us: and not only opens the minde of God the father to us, but comes and lets out the treaſure of Gods goodneſſe to us. It was ſtopt before, I but Chriſt he opened as it were the flood gates, and lets the current of grace and mercy in upon us. O how deare therefore ſhould Chriſt be unto us? it was the ſpeech of that Martyr, Maſter Lambert, None but Chriſt, none but Chriſt. Yea when he ſuffered Martyrdome for Chriſt, then none but Chriſt was deare to him; becauſe he ſaw that Chriſt was the way of conveyance of all good unto him: as if God now make a man a meanes of conveyance of a great deal of good to a nation, every man will be ready to have his eye upon that man: I, but there was never ſuch a way of conveyance of good to us as Chriſt is: therefore how ſhould our hearts love him, and prize him, and rejoyce at the very thoughts of him? If you have a friend, and God makes that friend an inſtrument of mercy to you, O how doth it indeare you to that friend: if the husband be an inſtrument of good to the wife, or the wife to the husband; if a Miniſter to his people, or people to their Miniſter, and ſo in all relations: when we can look upon others as a meanes of conveyance of Gods mercy to us, it is a mighty argument to knit our hearts unto them, and indeed this is the way to obtain love. It may be the wife complaines, ſhe hath not love from her husband; or the husband complaines he hath not love from his wife: Why now, be as inſtrumentall as you can to convey the goodneſſe of God to them, and this will mightily indeare and knit them to you; and if it doth ſo between man and man: how ſhould it doe ſo much more between us and Chriſt, who is indeed the husband of his Church, and through whom the fulneſſe of God is let out unto his people? O how deare and precious therefore ought he to be unto us!
Fourthly, is Chriſt all in all? then if we have an intereſt in him, it ſhould ſatisfie and content us, though we have nothing, or be nothing in our ſelves: Why, becauſe if we have Chriſt, we have all; though thou wanteſt parts, friends, eſtate, outward comforts; yet know Chriſt is to be thy all, and is not he enough? as he ſaid, am not I better to thee then ten ſons? ſo ſayes Chriſt to the ſoul, what doeſt thou want? thou wanteſt this comfort, and the other comfort, but am not I all in all to thee, and better then all? yea, be willing to be made nothing, for all is made up in Chriſt.
Again, it ſhould have put us upon this, to be willing to give up all we have to Chriſt; alas, our all is but a poor all: yet give it to Chriſt; our parts, eſtates, intereſt, names; let Chriſt have all becauſe he is our all.
And let him be the rule of our prizing all things: ſo farre as we ſee any thing of Chriſt, prize it ſutably: as tis reported of Maſter Bucer, if he could ſee any thing of Chriſt in any man or woman, though they were never ſo poor and meane, his heart would cloſe with them. And tis ſaid of Auſtin, that before his converſion he took great delight in reading of Cicero's workes; but afterward, ſayes he, I finde not the name Chriſt in all Cicero; and that took off his heart from him: ſo in all thou doeſt enjoy, look how much thou ſeeſt of Chriſt in it, ſo farre let thy delight and eſteem be carried out towards it, and no farther.
Again, with what mighty intention of ſpirit ſhould the heart be put forth toward Jeſus Chriſt above all things! what though God give thee an eſtate and honour in the world: if thou haſt not Chriſt thou haſt nothing, thou haſt not that that makes way for thee to eternity. Therefore be not ſatisfied with any thing without Chriſt. As Abraham ſayes, What wilt thou give me Lord, ſeeing I goe childleſſe? So ſay thou, Lord, thou haſt given me a portion in the world, thou haſt given me credit and repute amongſt men; but Lord, what is all this to me, if I goe Chriſtleſſe, and have not him that is the conveyance of grace unto my ſoul, that is all in all? O Lord, thou haſt this day taught me, that ſuch is the diſtance and breach betweene thee and me, that unleſſe it be made up through a mediator, I muſt eternally periſh: therefore give me Chriſt, whatever thou denyeſt me. O ſatisfie not your ſelves with any thing, without Chriſt. Many hypocrites they ſatisfie themſelves with gifts: if they have gifts, then they are contented. Conſider that parable in the Goſpell, Matth. 13. 45, 46. The merchant-man ſought after goodly pearles, but when he had found the pearle of price, then be went and ſold all that be had, and bought it. Now gifts and parts, and other atchievements are theſe goodly pearles: I but Chriſt he is the pearle of price: therefore whatever thou haſt, be willing to part with it for him: if God have diſcovered to thee the pearle of price, let no goodly pearles ſatisfie thee. Many ſouls periſh eternally becauſe they are ſatisfied with goodly pearles, and doe not endeavour to obtaine this pearle of price.
Againe, the application ſhould further have been, to have endeavoured to work this upon you, that in your ſeeking after God, you would be ſure to take Chriſt along with you.
I will give you onelyonly this note, if it were your laſt time to pray to God, and your everlaſting eſtate did depend upon Gods mercy, ſhould you now ſeek God never ſo earneſtly, yet if it were onelyonly in a naturall way, as your creator, your condition would be very dreadfull, and you would periſh eternally. If God ſhould lay any of you upon your ſick beds, or death beds, and you ſhould cry to God, mercy, mercy Lord, be ſure you take Chriſt along with you, and look upon God through Chriſt, or elſe all your cryes will be to no purpoſe. It is a ſpeech of Luther, that God lookt upon out of Chriſt, is moſt dreadfull and terrible; and it argues a great deal of ignorance in us, when we think we can goe to God, and ſhall finde mercy with him, without conſidering him as a God that will be reconciled to us only through his Son. To conclude all, as Chriſt ſayes, If I be lifted up, I will draw all men unto me: ſo this is the work of our Miniſtry, we have ſpent time amongſt you that we might labour to lift up Chriſt to you: and O that God would be pleaſed to draw all your ſouls to him.
This Sermon was preacht March 28. 1641.