Englands Duty Under the Present Gospel Liberty, Sermon 6

Englands Duty Under the Present Gospel Liberty · Sermon 6

p. 176SERMON VI.

Revel. 3. 20. Behold I stand at the door and knock, &c. [I stand and knock]

HEre's pains and patience, all means used by Christ to gain entrance into the Souls of sinners. It speaks the earnestness of his suit, and vehemency of his desire to be in union with the Souls of Men. The sixth Observation therefore will be this,

VI. DOCT.

That Iesus Christ is an earnest suitor for union and communion with the Souls of sinners.

This Point lyes directly and fully in the very Eye and intention of the Text. In the opening of it two things must be spoken to in the Doctrinal part, viz.

1. The demonstration of this Truth that he is so.

2. The marvelous and admirable grace and condescension of Christ that he should be so.

p. 177First, For Demonstration of this Truth, That Christ is an earnest suiter for union and communion with the Souls of sinners. I shall draw down the Demonstration of this Truth from a view and consideration of the dispositions, carriages, and actions of the Lord Jesus towards poor sinners from first to last: And when you have compared them all together, and by them seen the temper of his Heart, how great and clear a light will shine upon this Point! That his Heart hath still enclined towards union and communion with sinful Man will evidently appear by considering him in a fourfold state, and time.

1. Before his Incarnation.

2. In the days of his Flesh.

3. At his Death. And

4. At, and since his Ascension into Heaven.

First, Consider him before his Incarnation,1. Demonst. and you will find too things in that state which plainly speak his desires after union with us.

1. In the Covenant of Redemption he made with God concerning us before this World had a being; for such Covenants and Promises did really pass betwixt him and the Father before all time, or else I know not how to understand that Scripture, Tit. 1. 2. In hope of eternal Life, which God that cannot lye, promised before the World began. To whom could that Promise be made, but unto Christ, which bears date before the Creation? what else can this mean but the Covenant of Redemption, made betwixt the Father and the Son; the terms whereof are set down, in Isa. 53. 10, 11. where you find what Christ was to do, Viz. To put his Soul an offering for sin? And what should be his reward for pouring out his Soul unto Death, viz. To see his Seed, to see the travail of his Soul, even a Church purchased with his own Blood? Whether this be not a great demonstration of the propension and inclination of Christs Heart and Desire towards union and communion with poor sinners, let all Men judge. O what a value did Christ set upon our Souls, that upon such costly terms he would consent to redeem them? Unto this agreement God the Father held him, Rom. 8. 32. God spared not his own Son. And this very covenant Christ pleaded with the Father, Iohn 17. 6. I have manifested thy Name to the Men which thou gavest me out of the World; thine they were, and thou gavest them me. This plainly shews the vehement desire of Christs Heart to be in union with Men; according to that, Prov. 8. 31. Rejoycing in the habitable parts of his Earth, and my delights were with the Sons of Men. Blessed Jesus! nothing but the strength of thine own desire and love could ever have drawn thee out of that Bosom of delights to suffer so many things for the sake of poor sinners.

Secondly,2. Demonst. Let us consider Christs temper and disposition towards union and communion with sinners, within time; and every thing done by Christ carries and confirms this Conclusion:

p. 1791. His Assumption of our Nature plainly speaks it.

2. His whole Life upon Earth evidently discovers it.

3. His Doctrin is a clear proof of it.

4. His Joy at the Conversion of Souls proves it.

5. His Sorrows for Mens unbelief evidence it.

6. His indefatigable Labours plainly shew it.

7. His admirable Encouragements to coming sinners.

8. His dreadful Menaces to obstinate sinners.

9. His sending and encouraging Ministers to draw and gather the World to himself.

All these things which were transacted in the Life of Christ, plainly demonstrate how greatly and earnestly his Heart did propend and incline towards this desirable union with the Sons of Men.

1. Christs Assumption of our Nature manifesteth his desire after union with us. Herein he gave two incomparable proofs of his transcendent love to us, and desire after us.

1. In passing by a more excellent Nature.

2. In marying our Nature to himself.

1. He passed by a superiour and more excellent Nature, Heb. 2. 16. Verily he took not on him the Nature of Angels. Angels were excellent p. 180Creatures, but behold, vessels of Gold cast into the fire, and Earthen potsherds fitted for glory. 'Tis true, the Angels that kept their integrity are Members of Christs Kingdom; he is an Head to them by way of Dominion, but unto us by way of Vital union. Christ takes the believer into a nearer union with himself than any Angel in Heaven; but for the multitudes of apostate Angels, he never designed their recovery, but left them, as they were before, bound in chains of darkness unto the Judgment of the great Day, Iude vers. 6. This preterition of Christ, heightens his love to poor Man.

2ly, In marying our Nature to himself, and that after sin had blasted its beauty, and let in so many direful calamities upon it, Rom. 8. 3. He was found in the likeness of sinful flesh. i. e. Flesh subject to weariness, pains and death, which though there be no sin in them, yet are the effects and consequences of sin: Such a Nature he assumed into a Personal union with himself, not to experience any new pleasure in it, but to capacitate himself to suffer and satisfie for us; and therein to give a convincing proof of the strength of his love and vehemency of his desire to us. His personal union with our Nature shews his desire after a mystical union with our Persons. He would never have been the Son of Man, but to make us the Sons and Daughters of the living God; He came in our likeness that we by Sanctification might be made in his likeness: Behold how near Christ comes to us by his Incarnation! O what a stoop did he make therein to recover us! Rather than lose us he was contented to lose his manifestative glory for a time; for his p. 181Incarnation made him of no reputation, Phil. 2. 7. Behold the desires of a Saviour after union with sinners!

II. The whole Life of Christ upon Earth, was an evident proof and demonstration of the desiers of his Heart to be in union and communion with us, Iohn 17. 19. For their sakes I sanctifie my self. The Life of Christ was wholly set apart for us; therefore it is said, Isa. 9. 6. VntoUnto us a Child is born, unto us a Son is given. What was the errand and buisness upon which Christ came into this World, but to seek and to save that which was lost?

All the Miracles he wrought on Earth were so many works of Mercy; he could have wrought his Miracles to have destroyed and ruined such as received him not; but his Almighty Power was imployed to heal and save the Bodies of Men that thereby he might win their Souls unto him, Acts 10. 38. God anointed Iesus of Nazareth with the Holy Ghost and with Power; who went about doing good, and healing all that were oppressed of the Devil: for God was with him. When the Apostles desired a Commission from him to fetch fire from Heaven to destroy the Samaritans, he rebuked them, saying, Ye know not what manner of Spirit ye are of, for the Son of Man came not to destroy Mens lives, but to save them, Luke 9. 54, 55, 56. The whole Life of Christ in this World was nothing else but a woing, drawing motive to the Hearts of sinners; he rejected not the vilest of sinners, Luke 7. 39. He rejected none that came unto him; he would not have little Children forbid to be brought unto him, Mark 10. 13. What his winning carriage should be, was long before predicted p. 182by the Prophet, Isa. 42. 3. A bruised Reed shall he not break, and smoaking Flax shall he not quench. Lentulus, the Proconsul, in his Epistle, ad S. P. Q. R. having Graphically described the Person of Christ, gives this account of his carriage and deportment; In his reproofs he was terrible, in his admonitions fair and amiable, chearful without levity; he was never seen to laugh, but often to weep; his words grave, few, and modest, &c.

Christ was in the World as a load-stone drawing all Men to him; his deportment was every way suitable to his Commission, which was to preach good tydings to the Meek, to bind up the broken Hearted; to proclaim liberty to the captives, and the opening of the prison to them that are bound, Isa. 61. 1.

III. As his Life so his Doctrin was a woing and inviting Doctrin; a most pathetical invitation unto sinners, Never Man spake as he spake; whenever he opened his Lips, Heaven opened; the very Heart of God was opened in it to sinners; the whole stream and current of his Doctrin was one continued powerful perswasive to draw sinners to him. This was his Language, Come unto me all ye that labour and are heavy laden, and I will give you rest, Matth. 11. 28. In the last day, the great day of the feast, Iesus stood up and cryed, If any Man thirst, let him come to me and drink, John 7. 37. Himself resembles it to the clucking of a Hen to gather her Chickins under her wings, Luke 13. 34. O Jerusalem, Jerusalem, how often would I have gathered thy Children together, as a Hen doth gather her brood under her wings! Certainly, t…e whole stream of the Gospel is nothing else but the charming p. 183voice of the Heavenly Bridegroom.

IV. The Joy he always exprest for the success of the Gospel, speaks him to be an earnest suiter for the Hearts of Sinners. 'Tis very remarkable that all the Evangelists who have recorded the life of Christ, never mention one laugh or smile that ever came from him. For he was a Man of sorrows, yet once you read that he rejoiced in Spirit; and you shall see the occasion of it, in Luke 10. 21. In that hour Iesus rejoiced in Spirit. And what was it that gladed his Heart, but the report brought him by the Seventy, who returned with joy, saying, Lord, even the Devils are subject to us through thy Name; and he said unto them, I beheld Satan as lightning fall from Heaven, vers. 17, 18. Satans Kingdom was going down in the World, and the mysteries of Salvation revealed unto Babes; this made his holy Heart leap with Joy within him, to behold the success of the Gospel, destroying Satans Kingdom, and the poorest, meanest among Men, inlightned and converted by it. This was a Cordial to his very Soul, and speaks the earnestness of his desire after union and communion with sinners.

V. His Sorrows and Mournings upon the account of the obstinacy and unbelief of sinners speaks the vehemency of his desire after union with them; it is said, Mark 3. 5. When he had looked round about on them with anger, being grieved for the hardness of their Hearts, &c. You see from hence, that an hard Heart is a grief to Jesus Christ; O how tenderly did Christ resent it, when Ierusalem rejected him! 'Tis said, Luke 19. 41. That when Iesus came nigh to the City he wept, over it. The Redeemers tears wept over obstinate p. 184Ierusalem, spake the zeal and servency of his affection to their Salvation; how loath is Christ to give up sinners; what a mournful voice is that, in Iohn 5. 40. And you will not come unto me that you might have life. How feign would I give you life, but you will rather dye than come unto me for it? what can Christ do more, to express his willingness? All the sorrows that ever toucht the Heart of Christ from Men were upon this account, that they would not yield to his calls and invitations.

VI. This appears to be the great design of Christ, by the unwearied labours he underwent Day and Night to accomplish it; many weary Journies Christ took, many Sermons and Prayers he Preached and poured out, and all upon this design to open the Hearts of sinners to him, and win the consent of their Wills to become his; this was the Work which he preferred to his necessary food, Iohn 4. 34. My meat is to do the will of him that sent me, and to finish his work. q. d. My bringing home the Elect of God, and saving them from wrath to come, 'tis more to me than meat and drink; so vehement and intense were his desires after the winning of sinners, that he would lose no occasion to accomplish it, If he were never so weary with his travels and labours, yet if any occasion offered to save a lost Soul, he would be sure to improve it; you have an instance of this, in Iohn 4. 6. Then cometh he to a City of Samaria, called Sychar, &c. now Jacobs well was there. Iesus therefore being wearied with his Iourney, sat thus on the well, &c. Christ was weary with his Journy and sat on the Well for a little rest and refreshment, in the heat of the day; p. 185at the same time comes a Woman of Samaria to draw water, a great sinner she was; Christ compassionately beholding this miserable object, forgets his own weariness, presently falls a Preaching Repentance to this sinner, and opens her Heart; a greater refreshment to him than that Well could afford him, by giving him a seat to sit on, or water to drink.

VII. The great and admirable Encouragements Christ always gave to coming and willing Souls, plainly speaks the earnest desire of his Heart after union with them; never were the like Encouragements given, that Christ gave, to draw the Souls of Men to him. 'Tis remarkable in what general terms and forms of expression he delivered them, that none might be discouraged; but come on in hope towards him: Come unto me all ye that labour, Matth. 11. 28. If any Man thirst, Iohn 7. 37. All along the terms of invitation are exceeding large, which speak the desires of his Heart to be so also; and his practice was answerable to his invitations; his mercies and compassions never failed when the vilest of sinners came to him in the way of Repentance and Faith; you read, in Luke 7. 41, 42. that when Christ sat at meat in the House of Simon the Pharisee, there came in a poor convinced sinner who had guilt enough upon her, to sink Ten thousand Souls to the bottom of Hell; this poor wretch comes with a great deal of humility unto Christ; not presuming to come before his Face, but falls down behind him, kisseth his Feet, washes them with Tears, wipes them with the hair of her Head; all demonstrations of a broken Heart: And how did the merciful Iesus welcome this poor p. 186sinner? Seals her pardon, commends the fervour of her affection, and sends her away a joyful Soul; herein making good that gracious promise, Iohn 6. 37. He that cometh unto me I will in no wise cast out.

VIII. The dreadful Threatnings of Christ against all that refuse him, and shut the doors of their Hearts against him, speak his vehement desires to prevent the loss and ruin of Souls. The threats of Christ are not intended to discourage any from coming to him, to fright away Souls from him; no, no, that's not their intention; but to bring them under a blessed necessity of compliance with his terms. O the dreadful threatnings which, like claps of Thunder, brake from the Mouth of Christ against all that should refuse or delay to come unto him. If you believe not, you shall dye in your sins: He that believeth not, shall not see life, John 3. 36. What a terrible Thunder clap is that against all Unbelievers? So Mark 16. 16. He that believeth not, shall be damned. All these, and many more, are warning pieces shot off from Heaven to prevent the ruin and damnation of Men; the very threatnings of the Gospel carry a design of Mercy in them; damnation is threatned that it may be prevented.

IX. And then in the last place, herein appears the earnestness of Christ after union with sinners, that when he could be no longer a Preacher to this World in his own Person, he ordained a succession of Ministers in his Bodily absence from us, to gather and build the Church, and to continue to the end of the World; to carry on the suit that Christ had begun, as long as there was p. 187one elect Soul in the World lying in the state of Sin and Nature.

Reader, Christ could not always abide here, he must dye, or we could not live; he must rise again, or we could not be justified; our buisness call'd him to another Place and State: Now when Christ was to ascend to Heaven what doth he do? Why, he chuseth and calleth Men, Men made of the same clay with our selves, whose presence and appearance should not affright or discourage us; who should treat with us in a familiar way about the great concerns of our Salvation in his Name and stead, 2 Cor. 5. 20. We then are Ambassadors for Christ, as though God did beseech you; we pray you in Christ's stead, be ye reconciled to God. He did not commissionate Angels to be his Legates; their presence would confound and terrifie us; but Men cast into the same mould with your selves, who may say to you as Elihu said to Iob, Iob 33. 6, 7. Behold, I am according to thy wish in Gods stead: I also am formed out of the clay. Behold, my terrour shall not make thee afraid, neither shall my Hand be heavy upon thee. Upon these Commission Officers of Christ he poured forth excellent gifts in great diversity, and useful variety, to fit the capacities and various dispositions of Mens Souls; When he ascended up on high, he gave gifts unto Men; this Ministerial Office is by him established in the Church, Till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect Man, unto the measure of the stature of the fulness of Christ, Ephes. 4. 11, 12, 13. Unto these his Ministers he gives the highest encouragements to quicken them to their labour; if one do but one part of the work, and another the other; p. 188one soweth, and another reapeth; he tells them both, He that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth, and he that reapeth may rejoice togther, John 4. 36. He tells them, that every Soul they win to him shall be as a Jewel in their Crown of glory, Dan. 12. 3. And they that be wise, shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars for ever and ever. What is Christs intention in all these incouragements to his Ministers? Surely it is as if he should say to his Servants, Study hard, Pray earnestly, Plead with sinners affectionately; every Soul you win to me shall make an addition to your glory in Heaven.

Weigh now the force of this second Demonstration from the Life of Christ; will you have a proof of Christs earnest suit to gain the Hearts of sinners? his whole Life upon Earth was a great proof of it; his Doctrin, so full of pathetical invitations, proves it; the Joy of his Heart at the success of the Gospel; his Tears and Sorrows for the obstinacy of unbelievers; his Labours and Travels to gather sinners to him; his admirable Encouragements put into general invitations; his dreadful Threatnings to all that reject his motions; his commissionating and qualifying, continuing and encouraging his Ministers to carry on this suit in his Name: All these things make up a full Demonstration that Jesus Christ is an earnest suiter for union and communion with the Soul of sinners; which was the thing to be proved.

Thirdly,3. …. The Death of Christ is the fullest Demonstration that ever was, or can be given of p. 189his love to sinners, and desire after union and communion with him. His Doctrin and Life discovered much, but his Death and Sufferings abundantly more; in his Doctrin he spent his Breath, but upon the Cross he spent his Blood. Here he comes a suiting to the Souls of sinners in his Scarlet robes, his Red garments; garments dipt in his own Blood: You may now propound the same admiring question the Church propounded, Isa. 63. 1, 2. Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the Wine-fat? Wilt thou know sinner why he cometh to thee in Red garments? It is to give thee such a Demonstration of his love as may draw forth all the love of thy Heart to him; by this Blood he hath bought and purchased thy Soul, for a Spouse for himself, Acts 20. 28. Now there are two things in the Death of Christ evidential of the fervency of his desires after us.

1. The greatness of the sufferings which he endured.

2. The Use and End to which they were designed.

Both these shew how the Heart of Christ is heated with the vehemency of his own desires after union with our poor Souls.

1. The greatness of the sufferings of Christ discover the ardency of his affection. Christs sufferings are two-fold.

p. 1901. External, in his Body.

2. Internal, in his Soul.

Both together making up the fulness of his Sufferings: When you shall hear what Christ hath endured in both kinds to purchase you to himself, then you may guess what value he put upon you, what desire he hath after you. Now (1.) as to the external Sufferings of Christ in his Body they were exceeding great, for the Death he died was not a Natural but a Violent Death; indeed he could not dye a Natural Death, for there was no sin in his Nature to open a door to Death that way: His Body was intended for a Sacrifice to God, and as a Sacrifice it dyed; therefore it is said, 1 Pet. 3. 18. He was put to Death in the Flesh; his Soul and Body were violently rent asunder in the fulness and perfection of his strength and vigour; and this violent Death was also a cursed Death; He was made a Curse for us, For it is written, Cursed is every one that hangeth on a tree, Gal. 3. 13. A ceremonial Curse was affixed to the Death of the Cross; He that is hanged is accursed of God, saith the Law: The intention of that Death was to shew the person that dyed, to be so vile, that he was not worthy to touch Heaven or Earth, and therefore was hanged betwixt both. Moreover, this violent Death Christ dyed was a most painful Death; full of Torture, and very Slow and Lingering; the Cross was a Rack to the Body of Christ: I may tell all my bones, saith he, they look and stare upon me, Psal. 22. 17. But yet (2.) the Sufferings of his Body were but the Body p. 191of his Sufferings; it were the Sufferings of his Soul, that were the very Soul of his Sufferings. These inward Sufferings of Christ may likewise be considered two ways. (1.) In his bitter propassions in the Garden; O what Agonies and Conflicts, what sharp Encounters and Distresses did his Soul there meet with, from the Wrath of God there endured for your sakes! Once and again he cried out Abba Father, all things are possible, let this Cup pass; Father, if it be possible, let this Cup pass; thrice he returned to the same place rowling himself on the ground. The Sufferings of his Soul cast his blessed Body into a bloody Agony. His sweat was as it were great drops of Blood falling to the ground, Luke 22. 43, 44. (2.) In the fulness of his Passions on the Cross, there was his blessed Soul for a time deserted of the Father, as to any sensible communications of Joy and Comfort from him; which occasioned that bitter out-cry, Matth. 27. 46. My God, my God, why hast thou for saken me? Never was there such a cry heard since the Heavens were spread over the Earth; never had Christ seen one frown in his Fathers Face from Eternity before this time; but now the smiling Face of God was hid, and a strong impression of his Wrath made upon him. And now, Brethren, you see what Christ hath endured both in his Body and in his Soul, and all for the sake of Sinners: What think you now, is not Christ an earnest Suiter? Doth not all this fully and plainly speak the ardours of his Love, the fervencies of his desires after union and communion with us? If this do not, then nothing can demonstrate Love and Desire. That's the first thing the greatness of the Sufferings which he endured.

p. 192Secondly, Let us next consider the Use and Intention of these Sufferings of Christ, and how this also demonstrates the earnestness of his desires after Conjugal union with us. Now there was a double Use and End of the Sufferings of Christ.

1. To make us free, that we might be capable of Espousals.

2. To win our Affections by the argument of his Sufferings.

I. One End of Christs death was to purchase our Freedom, that we might be capable of being Espoused to him; for you must know that we were not in a capacity whilst under the curse of the Law, to be married unto Christ; the Apostle, Rom. 7. 2, 3, 4. compares the Law to a Husband, to whom the Wife is bound as long as he liveth, and not capable of a second marriage until her Husband be dead. The Death of Christ was the Death of the Law, as a Covenant of Works holding us under the bond of a Curse of it, and so it gave us a manumission or freedom from that bond, and a capacity of espousals to Christ, as vers. 4. Wherefore my brethren, ye also are become dead to the Law by the Body of Christ, that ye should be married to another, even to him who is raised from the dead. A Slave to another is not capable of being disposed in marriage, until made Free; you were in bondage to the Law, the slaves of of Sin and Satan: Christ bought out your liberty (for his Blood is call'd a ransom, Matth. 20. 28.) and so put you into a capacity of being espoused unto himself; here you see Christ loved you not p. 193for any advantage he could have by you, for you had nothing to bring him; nay, he must purchase you, and that with his own Blood, before he can be united to you. O incomparable love! O fervent desires!

II. Another design and end of the Death of Christ was to win and gain our Hearts and Affections to himself, by the argument of his Death; this himself hath declared to be the very end and intention of it, Ioh. 12. 32. And I if I be lifted up from the Earth will draw all Men unto me; this, he said, signifying what Death he should dye. Christ endured all that you have heard, and infinitely more than the Tongue or Pen of Man can express; and all to draw thy Soul and win thy consent to come unto him: the Lord Jesus by his sufferings casts a threefold cord over the Souls of Sinners, to draw them to himself.

1. The Death of Christ obtains compleat righteousness for guilty sinners; and if any thing in the World will draw the Heart of a sinner, this will; the anxious search, and enquiry of a convinced sinner, is after a perfect righteousness to justifie him before God. O that's it the sinner wants! Conscience saith, thou hast broken all the Laws of God, and art therefore a Law condemned wretch; the sentence of the Law casts thee for Hell; Now what would a poor sinner give for a release from this sentence of the Law? O ten thousand Worlds for a Pardon! Why here it is, saith Christ, Come unto me and thou shalt receive a free, full, and final pardon; my Blood cleanseth from all sin; my righteousness answers all the demands of the Law. I have p. 194taken away the Hand-writing that was against thee, and nayled it to my Cross, Col. 2. 14. Come unto me and take up thy Bonds, thy cancelled Bonds; come unto me and that dreadful attribute of Divine Justice shall never scare or fright thy Conscience any more; nay, thou shalt build thy hope upon it; you read, Rom. 3. 25. That God hath set forth Christ to be a propitiation through Faith in his Blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: To declare, I say, at this time his righteousness; that he might be just, and the justifier of him that believeth in Iesus. Here you see the justification and pardon of a sinner built upon that very Attribute which was so frightful and dreadful to him before. Well then, poor sinner, is there guilt upon thy Conscience? And doth thy Soul shake and quiver to think how it shall stand before the Just and Terrible God in the great Day? Hearken to the voice of Christ crucified, who calls thee to him to receive thy discharge, which if thou refuse, the Law still stands in its full force and vertue against thy Soul. This is one cord Christ casts from the Cross, over the Souls of guilty sinners to draw them to him.

2ly, The Death of Christ purchases and procures perfect cleansing from the filth and pollution of sin, to wash the defiled Souls of sinners from all their uncleanness. For this is he that came by water and by blood; not by blood only, but by water also, 1 Joh. 5. 6. He comes by way of Sanctification as well as by way of Justification. Lord, saith a convinced sinner, what an unclean Nature, Heart and Life have I? O I am nothing p. 195but a heap of uncleanness, an abhorence to God and my self; how shall such an Heart as mine, such an Augean Stable be cleansed? Come unto me, saith Christ, I came by Water as well as Blood; in me thou shalt find a Fountain for Sanctification, as well as Justification; come unto me, and my Spirit shall undertake the cleansing of thy Heart; he shall take away the pollutions of sin perfectly, so that it shall be presented to God without spot.

3ly, And lastly, The transcendent love of Christ shines out in its full strength upon the Souls of sinners from the Cross; and there's nothing like love to draw love; when Christ was lifted up upon the Cross, he gave such a glorious demonstration of the strength of his love to sinners, as one would think should draw love from the hardest Heart that ever lodged in a sinners Breast. Herein is love (saith the Apostle) not that we loved God, but that he loved us; and sent his Son to be the propitiation for our sins, 1 Joh. 4. 10. q. d. Here's the triumph, the riches and glory of Divine Love, never was such love manifested in the World. There's much of Gods love in Temporal Providences, but all's nothing to this, this is love in its highest Elevation; Love in its Meridian Glory; before it was none like it, and after it shall none appear like unto it. And thus you see Christ from the Cross casting forth a threefold cord (which is not easily broken) to draw the Hearts of sinners to him.

Fourthly, to Conclude,4. Demonst▪ What mighty Demonstrations of the desires of his Heart towards us, did our Redeemer give at, and since his Ascension into Heaven? As the whole Life of Christ p. 196upon Earth was a perswasive Argument to draw sinners to him, so his Ascension to Heaven hath many things in it which are mighty attractives to the Hearts of Men. I will only mention two,

1. The gifts he bestowed at his Ascension.

2. The ends and designs of his Ascension.

(1.) The gifts he bestowed on Men at his Ascension; for this very end and purpose; whereof the Psalmist gives this account, Psal. 68. 18. Thou hast ascended on high, thou hast received gifts for Men; yea, for the rebellious also, that the Lord God might dwell among them. He alludes to the Roman Conquerors, who in the day of their triumph did Spargere missilia, scatter their largesses among the people. Thus Christ at his Ascension shed forth the gifts of the Spirit in various kinds, qualifying Men for the Work of the Ministry; to enable them to plead with your Souls, and carry on his suit, when he should be in Heaven. These gifts were extraordinary in the first Age; as the gift of Tongues, and Miracles, &c. and ordinary, to continue to the end of the World, Eph. 4. 8, 9. To some he gives depth of Learning and Judgment, to others a mighty Pathos, a melting influence upon the Affections; but all designed to win over your Hearts to Christ. This shews what care he took, and what provision he answerably made, for the success of his great design, to draw the Hearts of sinners to him.

(2ly,) The ends of his Ascension, as they are declared in Scripture, plainly speak the vehemency of Christs desire to draw Souls to him. Now the declared ends of his Ascension were (1) to p. 197make way for the Spirits coming, to Convince, Convert, and Comfort the Souls of all that come unto him, Iohn 16. 7. Nevertheless I tell yon the truth, It is expedient for you that I go away; for if I go not away the Comforter will not come to you; but if I depart I will send him unto you. And when he is come he will reprove the World of sin, and of righteousness, and of judgment. Without the Conviction of these things no Man can come to Christ; and no such Convictions can be wrought upon the Conscience of any Man without the Spirit; and the Spirit could not come to effect these things upon Mens Hearts if Christ had not ascended, Iohn 7. 39. But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given, because that Iesus was not yet glorified. Thus Christ provided for the carrying on of his great design upon your Hearts when he was entring into his own Glory: The thoughts of that Glory made him not to forget his great design upon Earth. (2) Another end of Christs Ascension was to make Intercession with the Father for all and every Soul that should come unto him; that their future sins might make no breach of the bond of the Covenant betwixt God and them. A Privilege able to draw the Hearts of all sinners to him, 1 Iohn 2. 1, 2. My little Children, these things write I unto you, that ye sin not: Mark it, the intercession of Christ must incourage and embolden no Man to sin; that would be a vile abuse of the Grace of God. But if any Man sin, we have an Advocate with the Father Iesus Christ the righteous, and he is the propitiation for our sins. i. e. If sin surprize and deceive any gracious Soul, the bent of whose p. 198Heart is against it, let him not be discouraged he hath a potent Advocate ascended into the Heavens to continue the peace betwixt God and that Soul. O what an encouragement is here to gain the consent of a sinners Heart to embrace Jesus Christ! (3) Another declared end of Christs Ascension was to lead captivity captive, as in the forecited place, Psal. 68. 17. that is, to captivate and triumph over Satan as a conquered Enemy; who led us captive in the days of our vanity: He conquered Satan upon the Cross, Col. 2. 15. but he triumphed over him at his Ascension: And without such a conquest and triumph no Soul could come to Christ. (4) In a word, Christ ascended into Heaven to prepare Mansions of rest and glory for every Soul that should embrace him, in the way of repentance and faith in this World, Iohn 14. 2 In my Fathers house are many mansions, if it were not so I would have told you; I go to prepare a place for you. q. d. It satisfies me not to enjoy my glory in Heaven alone, all that come unto me by Faith shall be with me where I am; let them know for their encouragement that the glory which God hath given me, I have given them, Iohn 17. 22. All these things loudly speak the fervent desires of Christs Soul after union and communion with poor Sinners; which was the thing to be demonstrated.

(2ly,) Having proved the Point that Christ is an earnest Suiter for union and communion with the Souls of sinners; we next come to shew the marvellous and admirable Grace, and Condecension of Christ that it should be so. And this will appear five ways, to the astonishment of every considering Soul.

p. 1991. Though Christ be thus intent and earnest in his suit for your consent, yet he gaineth nothing by you when you do consent; the gain is to your selves, but not to him; He is over all God blessed for ever, Rom. 9. 5. above all accessions from the Creature: What doth the Sun gain by enlightning and animating the lower World? Or what doth a Fountain gain when Men drink and are refreshed by its Waters? If any Soul that heareth me, this day, should presently resolve henceforth to break asunder all the tyes and engagements betwixt him and sin, to subscribe the Articles of the Gospel, to give away himself Soul and Body to Christ, to live henceforth as an hallowed dedicated Creature to the Lord Jesus; this indeed would turn to the infinite and everlasting advantage of such a Soul, but yet Christ cannot be profited thereby.

2ly, And that which still encreaseth the wonder is this, that though Christ makes no gain or profit by our Conversion, yet hath he impoverished himself to gain such unprofitable Creatures as we are to him. He hath made himself poor to make us rich; so speaks the Apostle, in 2 Cor. 8. 9. For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He expends his riches, makes no advantage unto himself; his incarnation impoverished his reputation, Phil. 2. 7. How poor was Christ when he said, Psal. 22. 6. But I am a worm, and no man; a r…proach of Men and despised of the people? How poor in temporal comforts, when he said, Matth. 8. 20. The Foxes have holes, and the Birds of the air have nests; but the Son of Man hath not where to lay his p. 200Head. Yea, how poor was he in Spiritual Comforts, when that astonishing outcry brake from him upon the Cross, Matth. 27. 46. My God, my God, why hast thou forsaken me? O let it astonish us that Christ should earnestly desire union with our Souls upon terms of such deep self-denial to himself.

3ly, Though Christ gain nothing by you, and impoverished himself for you; yet doth he endure many vile repulses, delays and denials of his Suit, and will not leave it for all that. O astonishing grace! One would think that the least delay, and much more a refusal of an overture from Christ, upon such terms as you have heard, should make his indignation presently to smoak against such a Soul; and that he should say, Thou hast refused my offer, so full of self-denying and condescending grace, never shall another offer be made to so unworthy a Soul; and yet you see he is contented to wait as well as knock, Behold I stand at the door and knock.

4ly, Herein the admirable Grace of this heavenly suiter appears, that Jesus Christ passeth by millions of Creatures of more excellent Gifts and Temperaments, and never makes them one offer of himself; never turneth aside to give one knock at their door; but comes to thee the vilest and bafest of Creatures, and will not be gone from thy door without his errands end.

Knowest thou not sinner, that among the unsanctified there are to be found multitudes of Men and Women of more raised and excellent Parts, nimble Wits, strong Memory, solid Judgments; yea, Men and Women of cleaner Conversations, strict Morality, adorned with excellent p. 201homilitical Vertues, capable, if called, to do him abundantly more service than thou canst; yet these are past by, and he becomes a Suiter to such a poor worthless thing as thou art; yea, and rejoyces in his choice, Matth. 11. 24. I thank thee, Father, Lord of Heaven and Earth, because thou hast hidden these things from the wise and prudent, and hast revealed them unto babes. Here is the triumph of Free-grace.

5ly, And then in the last place, this justly increaseth the wonder, That ever Jesus Christ should desire and delight to dwell in such an unclean Heart as thine, which from the beginning hath been the Seat and Throne of Satan, full of all uncleanness and abominations. O that ever Christ should make an overture of love to such a polluted Soul! That he should chose to erect his Throne where Satans seat was! Look into thine Heart sinner, and think what can Christ see here to be desired? Thou knowest thy Heart hath been a sink of sin, thy Conscience, like the common shoar, into which all the filth of thy life hath been cast; yet Christ passeth by thee, as thou liest in thy blood and filthyness, and casteth love upon thee, and desire towards thee, as it is Ezek. 16. 6, 8. All these things put together make it justly admirable and astonishing in our Eyes, that ever Jesus Christ, the Lord from Heaven, should become an earnest Suiter for union and communion with the Souls of sinners.

p. 202I. Vse for Information.

I. Inference.

If Christ be such an earnest Suiter for union and communion with the Souls of sinners, then it follows, That sinners can justly charge their damnation upon none but themselves. Your blood must be upon your own Heads; Salvation by Christ is not only freely offered, but you are with great importunity perswaded to accept it. Christ offers you life, you chuse rather to dye than accept it upon his terms; where now can your damnation be charged, but upon your own wilful obstinacy, Hos. 13. 9. O Israel, thy destruction is of thy self. Thou art the Author of thine own ruin, I would have gathered thy Children, saith Christ to Ierusalem, but thou wouldest not; your ruin therefore lies upon your selves, and upon none beside; indeed if the Ministers of Christ be negligent in their duty, they may come in as accessories to your destruction; but that's a poor relief to you; as for my self, I hope, I may with Paul take God to record, this day, that I am free from the blood of all Men; now, consider what a dismal aggravation of your destruction this will be, that you perished by your own Hands; this cuts off all plea and apology.

II. Inference.

Hence it also follows that distressed sinners have no reason to question Christs willingness to receive them, when their Hearts are made willing to come unto him. p. 203It were no less than a blasphemous imputation of insincerity to Christ himself to question his willingness to receive broken-hearted sinners, after so many protestations as he hath made in the Gospel, of his zeal and earnestness for their Salvation; that Scripture, Iohn 6. 37. puts it out of doubt, He that cometh unto me I will in no wise cast out. I know guilt breeds many fears and jealousies in the Hearts of sinners; will Christ ever accept, and receive such a one as I? Try him Soul, he hath said he will; let him have but the deliberate consent of thy Heart to his terms, and then if thou be rejected, thou wilt be the first Soul in the World that ever met with a repulse from him.

III. Inference.

By Christs earnest Suit for the Souls of sinners you may estimate the invaluable worth and precious Nature of the Soul of Man. Were not the Soul a Creature of great value, Jesus Christ would never be so deeply concerned about the winning and saving of it. Sinners have a vile esteem of their own Souls, they will sell them for nought, but Christ knows their true worth, and his solicitude to save them is answerable to his estimation of them; he counts when he hath gained a Soul he hath gained a Treasure. Therefore he pleads, woos, and waits so earnestly and assiduously for the Salvation of them. Two things speak the great value of the Soul of Man.

p. 2041. That it is a marriagable Creature to Christ now.

2. That it is capable of Glory with Christ hereafter.

I. It is a marriagable Creature to Christ now, capable of espousals to the Son of God; upon which account it is Christ so earnestly seeks its love, and sues for its consent: Now this is a dignity beyond all other Creatures in Heaven or Earth; no Angel in Heaven, no other Creature but the Soul of Man on Earth, is capable of espousals unto Christ; 'tis a dignity above that of Angels, for Christ took not on him their Nature, and the Hypostatical union is the ground and foundation of the Mystical union. They are Members indeed of Christs Kingdom, and he is to them a Head of dominion; but this honour was never conferred upon Angels to be Members of his Body, Flesh and Bones, as the Saints are, Ephes. 5. 30.

II. As the Soul is capable of espousals to Christ on Earth, so it is capable of glory with Christ in Heaven, throughout eternity, Iohn 17. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold the glory which thou hast given me. It hath a natural capacity of enjoying eternal Blessedness, which the Souls of other Creatures have not. And this will be the aggravation of Hell torments, that Men capable of the highest happiness should as it were receive that capacity in vain; but that which constitutes an actual right to the everlasting enjoyment of Christ in glory, p. 205is the Souls espousals to him here in the way of Grace. Upon these two accounts it is that Christ puts such a price upon them. Courts their love so passionately, laments their loss so pathetically; and encourages his Ministers to all diligence in perswading and woing them for him with such abundant rewards, Dan. 12. 3. Know then your own worth and dignity; neither pawn nor sell so precious a thing as thy Soul, for any thing Satan can set before thee by way of exchange for it; What shall a Man give in exchange for his Soul?

IV. Inference.

Is Christ such an earnest Suiter for union with sinners, then certainly they are the enemies of Christ and the Souls of Men, that any way endeavour to hinder or break off the match betwixt Christ and them.

Some there are that labour to create jealousies and beget distastes, and prejudices in the Souls of Men against Christ and his ways; Men that bring up an evil report upon Christ, and strict Religion; as that which will begger them and expose them to all the miseries of the World: Who, instigated by Satan, whisper such stories into the Souls Ear whom Christ is woing for himself; that the severity of Religion will certainly extinguish all their joys and pleasures; they shall never laugh more, never be merry more. Beside, it will expose all their comforts upon Earth to hazard, their Estates and Lives must fall a prey to their Enemies; and this is the Estate which Christ will Jointer them if they p. 206consent to his terms: And that this is no groundless jealousie of their own, but that Christ himself hath openly declared as much; That he that will come after him, must hate Father and Mother, Wife and Children, yea, and his own Life also. This is what they must expect as the fruit of their consent to Christs proposals. But O what will these Men have to answer, and how will they stand before Christ another day, who are such professed enemies to his Cross, and set themselves so directly in opposition to the great design Christ is driving on in the World! Is it not enough that you will not enter your selves, but you will hinder them that would? Matth. 23. 13. Thus carnal Parents discourage their Children, one Relation another. But to help Souls under this discouragement, I will leave only this one Caveat with them, That such seeming Friends are their real mortal Enemies, their Words are poison to your Souls: Satan hath feed them to do his Work; hired their Tongues for his Service: But if the serious cares of Salvation and servent love of Christ be in thy Heart, thou wilt resolve as Ierom did, If my Father who beg at me, and my Mother who bare me, should hang-about my Neck with tears and entreaties, to keep me from Christ, I would fling off my Father and tread upon my Mother that bear me, to go to Christ.

To this Head also belong all those scandals and offences which loose and careless Professors cast in the way, to discourage others from coming unto Christ; Wo to the World (saith Christ) because of offences, Matth. 18. 7. Wo to the World, this will be their ruin and undoing; by this means such prejudices will be begotten in their Souls p. 207against Christ and Religion, as they will never be able to free themselves from; But wo to them by by whom such offence cometh; it were better a milstone were hanged about their Necks and they cast into the bottom of the Sea. Christians look carefully to your Conversations, for besides the evil effects of sin upon your selves, you see the mischievous effects of it upon others; and thus we may sense those words, Cant. 2. 7. I charge you, O ye Daughters of Jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up nor awake my love till he please. Roes, and Hinds, are timerous Creatures, the least crack of a stick will startle and fright them away; such are comers on toward Christ, young beginners in the ways of Religion; how small a matter may damp and discourage them? O friends, you have sins enough of your own, bring not the sin and ruin of other Men upon your account also.

V. Inference.

To Conclude, How great is the blindness and ignorance of sinners, that need so much entreaty and importunity to be made happy? 'Tis your ignorance, sinners, that makes all the Gospel importunity necessary; did you know your own misery, and see Christ in his necessity, suitableness, and excellency, all these perswasions might be spared; nay, you your selves would become importunate Suiters for Christ; you would not need to be twice offered; there is a Conscience in every Man and Woman set there on purpose by the Lord to give them an Allarm; but the Allarm goes not off for want of a spring, to wi…, the p. 208knowledge of our sin and misery. Ah Soul, didst thou but know who it is that Suits for thy love, what the benefits of union with Christ are? thou wouldst answer his first call in such Language as this. Lord Jesus, write down thine own terms; be they what they will, I am ready to subscribe them with the fullest consent of Heart and Will; and then how soon would the match be made betwixt Christ and you! Yea, you would watch for and hang on half a word of encouragement from Christs Mouth, as Benhadads Servants did on that word of Ahab, my brother Benhadad, 1 Kings 20. 32, 33. There is no need of Rhetorick to perswade a condemned Malefactor to accept his pardon; an hungry Man to sit down at a full Table; but alas, sin is not felt, Christ is not known, therefore the one is not bewailed, nor the other desired.

II. Vse.

In the next place, the Point naturally leads us to a Use of Exhortation, to perswade sinners to embrace Christs motion; subscribe his terms, and huckle no more with him, but end the treaty in a cordial present consent; and so close up the match betwixt him and your own Souls; how long sinner wilt thou be at shall I, shall I? And thy Will hang undetermined betwixt Christ and sin? Bivious and unresolved in so great and deep a concernment? O that Christs next overture might bring the matter to an Issue; why will you trifle and dally with him at this rate? There is indeed a Treaty on foot betwixt Christ and you, but you may perish for all that; there's no p. 209conclusion or agreement made, Christ and you may yet part. The Lord help you therefore to ponder, and deliberate with all speed and seriousness the terms propounded by Christ in the Gospel; to count the cost, and yet not always to be deliberating neither, but to bring matters to an Issue, and that with all the convenient speed you can; in order whereunto lay two things before you, weigh and seriously ponder them,

1. What are the advantages you will gain by Christ?

2. What is the most you can lose by your consent to his terms? and then bring your thoughts to an Issue.

I. Ponder well the advantages you will gain by Christ; these are so great and manifold that it is impossible for me to enumerate or value them, it shall suffice in this place to shew you one of those bunches of the Grapes of Eshcol; that by it you may estimate the riches and fertility of that good Land, setled upon you by Christ as a Dowry or Joynture; and these are four,

1. The payment of all your debts to the Law▪

2. An Honour above Angels.

3. An eternal inheritance in Heaven.

4. A glorious and joyful presentation of you to the Father in the great day, by Christ as his Spouse and Wife.

1. The same day and hour you give your cordial consent to take Christ upon Gospel terms, that is to say, Christ with his yoak of obedience, p. 210and Christ with his Cross of Sufferings, all your debts to the Law are discharged and paid; what have you been doing ever since you came into the World but runing upon score to God, deeper, and deeper every day? O what a vast sum owest thou to his Justice? And not able to pay one farthing. If thou consent not to Christs offer, the Bailiff and Executioner, Death and the Devil, will shortly be upon thy back, and hurry thee away to that prison from whence thou shalt not come out until thou have paid the last farthing, Matth. 5. 25, 26. If thou consent to Christs terms thy debts are paid upon thy marriage day; thy bonds cancelled, and thy discharge in Heaven sealed, Rom. 8. 1. There is therefore now no condemnation to them that are in Christ; and the reason is given, vers. 4. in this, That the righteousness of the Law is fulfill'd in us that believe. But how in us? Certainly the meaning is not that the To credere, the act of Faith doth, as it is, a work of ours, satisfie the demand of the Law, and fulfil its righteousness; no, but it apprehends the righteousness of Christ, applies it, and makes it ours, and so the righteousuess of the Law is fulfilled in us that believe. Is it an ease, is it a comfort to be out of debt? Then embrace the offer of Christ, for after thy espousals to him, the Law cannot touch thee by any act of condemnation; it goes to the Husband Christ, thou art discharged. Well then, resolve what to do; shall the debt run on and increase till Justice come to levy it upon you in Hell Torments? Or will you accept of Christ and the riches of righteousness that are in him, and so be fully and finally acquited from all your debts at once, and so be able to lye down in p. 211peace, and enjoy your lives without slavish fear? He that ows nothing, fears no Bayliffs, but may (as we use to say) whet his Knife upon the Counter threshold.

2ly, Your consent to Christs terms will advance you to an Honour above and beyond the Honour of Angels: 'Tis said, That the Children of the Resurrection shall be equal unto Angels; and it is most sure that in some respect their union with Christ advances them far above Angels; for the Apostle tells us, Heb. 1. 14. They are ministring Spirits sent forth for the good of them that shall be he…rs of Salvation. As the great Peers and Nobles in a Kingdom, count it no dishonour to perform their service to the Heir apparent. The Ministry of Angels is a mystery which we little understand, but by it we receive great and manifold advantages, and it certainly puts a great deal of Honour upon all the Members of Christ.

3ly, Christ will not only pay all your debts, and exalt you to a dignity above Angels; but in that day wherein you cordially consent to his terms, he will intitle you to the most glorious inheritance purchased by his Blood; You shall be heirs of God, and joynt heirs with Christ, Rom. 8▪ 17. O what an inducement is here to close the match betwixt Christ and our Souls! If I consent to take Christ upon Gospel terms, I shall thereby be intitled to all the glory that is in Heaven; it shall be mine as truly as it is Christs: 'Tis true, the glory of Christ will in some respects far surpass the glory of the Saints; he will shine among them as the Sun compared with the Stars; but yet the glory which God gave him, that is, the communicable glory, shall be p. 212truly theirs as it is his, Iohn 17. 22. The glory which thou gavest me, I have given them. Tell my Brethren (saith he) Iohn 20. 17. I ascend unto my Father, and your Father; to my God, and your God. This you shall gain also by closing this Treaty with an hearty consent to Christs terms and proposals.

4ly, If you will consider and consent you shall be presented by him to the Father, pure and spotless, with exceeding joy and gladness in the great day. This will be such a presentation of your persons to God, as will make your Hearts leap for joy, to read what the Scriptures speak about it. This methinks should induce every Soul, without further delay, to present himself, Soul and Body, chearfully and willingly to Jesus Christ. For (1.) Christ will bring you in the great day to his Father, in the shining beauty of perfect holyness, not a spot or wrinkle upon your Souls, Ephes. 5. 27. The Blood of Christ perfectly washes off every spot of guilt, for then the Spirit of Christ hath perfectly cleansed the Soul from all the desilement and filth of sin; so that it shall come to God a pure and beautiful Creature out of Christs Hand. (2.) This presentation will be made with greatest honour and solemnity; we little think in what state and triumph Christ intends to bring the poorest believer to his Father, Psal. 45. 14, 15. With joy and gladness shall they be brought, &c. So Iude vers. 24. They shall be presented faultless, before the presence of his glory with exceeding joy. Joy running over; Joy upon all Hands; God himself will rejoyce that ever he created such a Soul, as hath sincerely bestowed it self upon Christ. Jesus Christ will p. 213rejoyce that ever he shed his Blood for that Soul, that now places his sole righteousness therein; the Holy Spirit will rejoyce, that ever he came with a commission from the Father, and the Son, to draw such a Soul to Christ, who hath obeyed his voice; the Angels will rejoyce with joy unspeakable, Luke 15. 10. There is joy in the presence of the Angels of God over one sinner that repenteth. If the consent of any of your Souls shall be this day gained to Christ, if the Word you have heard this day shall send any poor Soul hence to his Closet, or into a Corner, there to make his Covenant with Christ, (for that's the way of making up the match with Christ) in that hour the news of it will be in Heaven, and excite joy among the Angels of God; lay these and many other Privileges together, which I want time to mention, but the Scriptures will abundantly furnish you with them; and then consider what a rich bargain, what an advantageous match Jesus Christ is for your Souls.

II. Upon the other-side cast up the account what you may lose by your consent to be Christs; and whether those losses be sufficient to ballance or preponderate the gain that comes by such a consent; that so your choice of Christ may be a deliberate and full choice, and you may never repent afterwards of the choice you have made: It is a rule in the Civil Law, Non consentit qui non sentit; he cannot consent, that doth not think, understand, and deliberate; and this is the reason of so much flinching from Christ, and shameful apostacy in times of Persecution; Men did not think of such sufferings and losses, they are meer surprisals to them; to forelay all such occasions p. 214of offence; our Lord deals candidly and openly with us, and tells us before Hand what are the worst things that may besal us for his sake, Iohn 16. 1, 2. These things have I spoken unto you, that you should not be offended; they shall put you out of the Synagogues. Yea, the time cometh that whosoever killeth you will think he doth God service. But, vers. 4. he adds, These things I have told you, that when the time shall come, ye may remember that I told you of them. q. d. Remember your selves in times of Persecution, that all these things were propounded, considered, and consented to; they were the very terms you subscribed to me; had you not liked them, you might at the everlasting damage and ruin of your immortal Souls have refused and rejected them. Now, the things you are to ballance with the gain of Christ, must by you be'sorted into two Ranks.

1. Things that must be parted with.

2. Things that may be parted with for Christ.

I. The things that you must part with, viz. your Lusts, and all the vicions pleasures you have had in them; how much profit or pleasure soever they have brought you in, away they must go; they must be devoted to destruction, and mortification, or you can have no interest in Christ: You must shake Hands for ever with all your sinful courses and companions, Rom. 6. 16. His Servants you are to whom you obey. Be they as pleasant and profitable, as your right Hand or Eye, they must be pluckt out, and cut off, Matth. 5. 29, 30. Doth this sound harsh and unpleasant to your Ears? Doth this cause the demur? O p. 215consider, what it is to part with sin; it is but to part with the Disease of your Souls, and the instruments of your everlasting ruin; which of you would not be glad to part with a Fever, the Stone, or Dropsie? What is Passion, but the Fever of the Soul? What is a hard Heart, but a Stone? What is Covetousness, and Earthlymindedness, but the insatiable Dropsie of the Soul? Now if Men would be glad to be rid of such dreadful Diseases in their Bodies, and be restored to Soundness, Ease and Health; how much more should you be glad to be rid of your Corruptions, and have the rectitude, ease and pleasure of your Soul restored again? Yea, instead of those impure, vicious, bruitish pleasures you have taken in sin; you shall enjoy the pure, divine, suitable, and everlasting pleasures of holiness. Consider now, and accordingly make your choice, whether you will take the pleasures of sin, which are but for a season, in exchange for the everlasting joys which are at Gods right Hand for ever.

II. There are other things which you may be called to part with, and give up for Christ; it is uncertain whether God may actually call you to part with your Liberties, Estates, Relations, and Lives for Christ. Many are never actually called forth to such sufferings; but because many are, and every one of you may be so called, you must reallize them, ponder them, and subscribe those very terms, making full account of these things as if they were now before you, Luke 9. 23. For so Christ hath propounded them; but then with all, weigh these troubles with the gain and advantages you shall have by them, and not p. 216singly and alone by themselves; for so Christ hath presented them to you, Matth. 19. 28. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Name sake, shall receive an hundred fold, and shall inherit everlasting Life.

Now, if you think such gainful troubles, such Soul-enriching losses, be worth accepting for Christs sake; then close the match with Christ, and bring the matter to a conclusion: Do not befool your selves with a fond and groundless presumption that these things will never befal you. I fear many flatter themselves with such vain hopes; the Lord knows how soon these suppositions, at a distance, may be turned into realities before your Eyes: You have much reason to expect them, and much more to embrace them, when ever Christ shall call you to them. This is the great Work you have now to do; and really you cannot safely demur any longer; this matter must come to a conclusion, and the sooner the better. For you know (1.) that your Lives are immediately uncertain, and it is an unaccountable madness to let the great concern of your Salvation lye one day or night at hazard; your breath is continually coming and going, and that which is going, must at last be gone, Iames 4. 14. You Souls hang over everlasting dangers by the single thread of that feeble breath which plays in your Nostrils, and every Disease, like the flame of a Candle, held under that thread; and can it either be safe or comfortable, to delay so great a Work as this, upon which all your expectations and eternal Blessedness depends? (2.) Not only your Lives are hazardous and uncertain, p. 217but the enjoyment of the Gospel, and all the opportunities and means of your Conversion, are as uncertain as they. 'Tis true, and to the glory of God be it acknowledged, we now enjoy the freedom and fulness of Gospel mercies; but where hath God made any such settlement of these blessings upon you as puts the enjoyment of them out of hazard? The rain is over, but yet the clouds may return after the rain; we are upon our good behaviour, if it bring forth the fruits of your Conversion, well, if not, the Ax lieth at the root of the trees, Matth. 3. 10. And if God remove the Gospel from among us, (as our delays and triflings provoke him to do) then the Treaty is ended, and there's little probability that any thing further will be done betwixt Christ and you, Luke 13. 25. (3.) Bring this matter to an issue, with all due speed, because you are not capable to give one sound reason for a moments delay of so great and weighty a concernment; can you be safe too soon? Can you be happy too soon? Certainly you cannot be out of the danger of Hell too soon; and therefore why should not your close with Christ upon the terms propounded, be your very next work? For certainly if the buisness, the main work and buisness of every Mans life, be to fly from the wrath to come, as indeed it is, Mat. 3. 7. and to fly for refuge to Jesus Christ, as indeed it is, Heb. 6. 18. Then certainly, all delays are highly dangerous in such a buisness as this; the Manslayer, when flying to the refuge City before the avenger of Blood, when his Heart was hot within him, did not think he could recover the City too soon; and now set all your own reason to work p. 218upon this matter; put the case as really it is, I am fleeing from wrath to come; the Justice of God, and curses of the Law are closely pursuing me; is it reasonable that I now sit down in the way to gather flowers or play with trifles? For such are all our other concernments in this World compared with our Salvation. (4.) Bring this Treaty to an issue with all due speed, because most Souls that perish, perish by delays; Men think they have time enough before them, and that to morrow will be as to day, and so Satan gets part by part, what he had not confidence to demand in the whole lump. Most that perish under the Gospel, had convictions upon their Consciences, and vain purposes in their Hearts; but not … them to a speedy execution, that was their undoing, Iames 1. 24. He beholdeth himself and goeth his way, and straight way forgetteth what manner of person he was. It is an allusion to a Man that looks in the morning into a Glass, where he discerns a spot upon his Face, and resolves with himself, anon to wash it off; but some diversion or other falls in, other matters take up his thoughts, and so the spot remains all day, and he carries it with him to bed at night. O these delays are the undoing of millions. (5.) Delay not to close this Treaty with Christ, because all delay increases the difficulty, and the longer you neglect, the more will your Hearts be hardned by the deceitfulness of sin, Heb. 3. 13. Continuance in sin, and quenching of convictions, do sensibly harden the Heart, and stiffen the Will: Under the first convictions the Heart is tender, the affections flowing, O if this advantage were apprehended, and pursued, how soon might the p. 219work come to a comfortable conclusion! but after a while those Soul-affecting words, Sin, Christ, Heaven, Hell, Death, and Eternity will become words of a common sound. (6.) And lastly, Beware of delays in this matter because you can never expect a fitter, and fairer opportunity and season for the dispatch of this great concernment than by the special indulgence of Heaven you enjoy this day, 2 Cor. 6. 1, 2. Now is the accepted time, now is the day of Salvation. You have now the Wind and Tide with you, if you will not weigh Anchor now, you may lye Windbound to your dying day; what advantages can you reasonably expect, which God hath not furnished you with at this day? You have the means of Grace among you, you have liberty and freedom to attend on those means without fear. Say not, I have such, or such troubles and encumbrances in the World; for you must never expect to be without them, except you only shall find the World another thing than all others find it; have you health? O what a precious season and advantage is that! Art thou sick? O what a spur is that! What is to be done must be done quickly.

III. Vse for Direction.

But it may be some Souls will plead ignorance that they know not how to manage and transact so great a concernment with Christ, and therefore set not about it; and it is very likely there may be much truth in that plea. For the help, and assistance of such Souls, I will gather up the sum of what hath been, and ought to be further spoken about this matter, in the following Directions; p. 220so that nothing but your unwillingness, and slothfulness, shall remain to hinder you.

I. Direction.

First, If ever you bring the Treaty betwixt Christ and your Souls to an happy issue and conclusion, you must, as before was noted, sit down and count the cost, Luke 14. 28. 'twill be in vain else to engage your selves in the profession of Religion; it is not Christs design to draw you under a rash inconsiderate engagement, and so to reap more dishonour by your apostacy and hypocrisie than ever he shall have glory by your Profession. No, he would have you to foresee and seriously bethink your selves of all the outward troubles and inconveniencies you may afterwards meet with for his sake. You are to embark your selves with Christ and abide with him in storms, as well as halcyon days; you must follow the Lamb whether soever he goeth, Rev. 14. 4. There's no retreating after engagement to Christ; If any Man draw back, my Soul shall have no pleasure in him, Heb. 10. 38. 'Tis eternal death by that martial Law of Heaven to run from Christs colours in the day of battle. Well then, retire thy self into the innermost closet of thy Soul; sit quiet and patiently there till thou hast debated this matter fully with thine own thoughts; and hast ballanced the good and the evil, the profits and losses of Religion; for want of this the Church is filled with hypocrites, and Hell with inconsiderate and rash Professors; the more we deliberate, the better we shall conclude.

p. 221II. Direction.

Secondly, Having debated the matter over and over in thy most sedate and serious thoughts, let not Satan discourage thee from casting thy Soul at Christs Feet with an hearty consent to all his terms, for want of such and such qualifications as thou canst not find in thine own Soul: 'Tis usual for Satan to suggest at this time, the want of greater sorrow and humiliation for sin; that the Soul hath not layen long enough under the humbling work of the Law; that the aggravations of its sins have been such, that there is no hope of acceptance; free thy Soul from these snares of Satan, by the consideration of this unquestionable truth; That Christ expects from thee no more humiliation than what produceth such a hearty deliberate consent, as thy Will is now to give; and such a consent once gained, no aggravation of sin is pleadable against the duty of believing.

III. Direction.

Thirdly, Distrust not the sincerity of Christ in those gracious offers he makes unto coming Souls. Be satisfied, he speaks his very Heart in them to thee; the Devil labours to sow jealousies and beget suspicions in the Hearts of poor convinced sinners, that they will not find such a welcom entertainment with Christ as he seems to promise them, in those encouraging Scriptures, Matth. 11. 28, 29. Iohn 6. 37. But that something else lies hid in those Scriptures, as a p. 222mystery which they understand not; and so by shaking the assenting act, labours to hinder the accepting act of Faith; this is a case as common as it is sad; the Lord help poor Souls to avoid this snare, lest in stead of honoring Christ by a resolved adherence to him, they make him a lyer and impute insincerity to the God of truth. For he that believeth not, hath made him a lyer.

IV. Direction.

Fourthly, Look up to God for power to enable you to come to Christ in this supernatural and difficult work of Faith. Dont think Faith is of the growth of thine own Heart; No Man can come unto me, saith Christ, except my Father, which hath sent me, draw him. There is a legal Spirit working under Evangelical pretences in many Souls; they look within them to find that which is quite above them; the Apostle points you to the fountain of Faith, in Eph. 2. 8. It is not of your selves, it is the gift of God. 'Tis one of the greatest difficulties in the World to believe: For if the power of God must be owned as the cause of every new degree of Faith, in the greatest believers in the World, as is plain, Luke 17. 5. The Apostles said unto the Lord, Increase our Faith. How much more is the production of Faith it self, and the first vital act thereof, to be ascribed to the Almighty Power of God?

V. Direction.

Fifthly, Keeping thine Eye of Expectation upon that Almighty Power, pray and plead with p. 223the Lord assiduously, and importunately for the exerting of that Power upon thy Soul; and give not over thy Suit till thou feel that Power coming upon thee: The time of believing is a time of earnest pleading, thine own danger and necessity; and the Spirit of the Lord improving them, will abundantly furnish thee with Pleas, and Arguments to enforce this Suit. Such as these, (1.) Lord, I have thy call and invitation, yea, I have thy command to encourage me to believe; it is not presumption therefore in thy poor Creature to come after thou hast invited and commanded me; hadst thou not encouraged me, I durst not have moved towards thee; Lord, whose Word is it, 1 Ioh. 3. 23. is it not thine own? This makes my Faith an act of obedience. (2.) Yea, Lord, I have thy promise as well as thy command, made upon no other condition but my coming to thee; blessed Jesus, hast not thou said, Iohn 6. 37. Him that cometh unto me I will in no wise cast out? An invitation is much, but thy promise is more. (3.) O my God I have not only thy command making it my duty to believe, and thy promise to encourage me to that duty, but I have the examples of other sinners that came unto thee long ago, and thou didst not reject them; nor do I abuse those examples in drawing incouragement from them, for it was thy very design in recording them, that they might be so many patterns to all that should hereafter believe on thee, 1 Tim. 1. 16. (4.) O my God I am shut up under a plain necessity, I have no other way to take, thus stands the case with me, I am beaten off from all other refuges, there is no help for me in Angels nor Men, in p. 224duties or self-righteousness, in thee only my Soul can find rest. I am shut up to thee as to the only door of hope, Gal. 3. 23. here I must speed or perish; my Soul is burthened and wearied, I know not how to dispose of it, but into thy Hands; nor where to lay the burden of my guilt but upon thee; if I miss here, I am gone for ever. (5.) Lord I am willing to renounce and abandon all other hopes, refuges and righteousness, and to stick to, and rely upon thee only. Duties cannot justifie me, tears cannot wash me, reformation cannot save me; nothing but thy righteousness can answer my end: I come to thee a poor naked Creature, saying as the Church, Hos. 14. 3. Asshur shall not save us, &c. for in thee do the fatherless find mercy. Thus plead it with God, and still remember you are pleading for Life, yea, for your eternal Life.

VI. Direction.

Sixthly, Labour to make a resolved adventure upon Christ amidst all those encouragements, let the issue be what it will; resolve to venture though you have not the least degree of assurance that you shall be accepted and pardoned. This is that brave and noble act of Faith which carries the Soul to Christ, much as Hester came to the King, Yet will I go in to the King, and if I perish, I. perish, Hest. 4. 16. It pities me to think how the saving act of Faith is grosely mistaken in the World; the generality think it is enough for them to believe that Christ died for sinners, and therefore for them as well as any other; but you see Faith is another matter: O there are great p. 225difficulties and mighty wrestlings in the Work of Believing; 'tis a great matter for a poor convinced sinner, in the face of so much guilt and vi…e…ess, and amidst such manifold damps and discouragements from Satan, to cast and adventure himself upon Christ, and that upon such self-denying terms; but the pinch of necessity will bring the Soul to this, for now it reasons with it self as the Lepers did, 2 Kings 7. 4, 5. If we go to the Camp of the Assyrians we can but dye, and if we abide here we must certainly dye; thus here, if I sit still in the state of Nature and still continue demurring and delaying, my damnation is unavoidable, to Hell I must go▪ and if I cast my self upon Christ, I can but be rejected; but he hath said, He will not cast out those that come unto him; in this way of Faith there is a possibility of Salvation, yea, there dawns from it a strong probability; this therefore is my only way, To him I will go, and if I perish, I perish.

VII. Direction.

Seventhly, Never measure the grace of God, nor the mercy of Christ, by the rule of your own narrow conceptions and apprehensions of him; but believe them to be far greater than your contracted and narrow understanding represents them to you: Our casting of the pardoning power and mercy of God into the mould of our own thoughts, disfigures and alters them, so that they look not like themselves, but with a very discouraging aspect upon our Souls; by this Satan keeps off many a Soul from coming to Christ; the Lord knows how to forgive thee, p. 226though thou scarce knowest how to forgive thy self, for the injuries thou hast done against him; that's a very considerable Scripture to this purpose, in Isa. 55. 7, 8, 9. Let the wicked for sake his way, and the unrighteous Man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts. Man lies under a double misery, one by reason of Affliction, another by reason of Transgression; concerning both these, Gods thoughts are not as ours, but far above what we can think; either (1.) with simple cogitation (i. e.) we cannot think such thoughts to others, under misery in themselves, or under transgression against us, as God doth towards as. Or (2.) by way of reflexive comprehension, (i. e.) we cannot conceive what those thoughts of God are towards us, when we are under misery or sin just as he thinks them; still his thoughts will be above ours, as the Heavens are above the Earth; such is the altitude of Heaven above the Earth, that the vast body of the whole Earth is but a small inconsiderable point to it; the highest Cedars, Mountains, Clouds, cannot reach it; Gods thoughts are infinite, ours finite; his thoughts are continued, ours interrupted and at a stand; his are immutable, ours changable; his are intuitive, ours discursive: therefore never measure his by your own; the thoughts of pardoning Grace in him, are rich, plenteous, and glorious; but when our unbelieving Hearts have practised p. 227upon them, they are quite another thing. Thou saist how can such a Wretch as I obtain mercy? Thou knowest not, but the Lord knoweth. O if we could take in such a proper Idea, and apprehension of the mercy and goodness of God, as he hath given of them himself, in Exod. 34. 6, 7. this would bring you to Christ with much incouragement.

VIII. Direction.

Eighthly, Be not discouraged in the work of Faith, though no peace or comfort should come in by the first act of it: Nay, though there should be an increase of trouble for the present; the first saving act of Faith certainly puts you into a state of peace, but it may not presently produce the sense of peace; you may after you have believed and really closed with Christ, meet with some discouragements, which may make you question whether Christ have received you or no? Whether he have any love for your Souls or no? Yet held on, whether comfort come or come not; though Christ and comfort are inseparable, yet Christ and the sense of comfort are not so; think not that all your troubles shall be over as soon as ever you believe, because it is said, Heb. 4. 3. We which have believed do enter into rest: That Scripture speaks of a state of rest, and not of the present or continued sense of rest; the Woman of Canaan, in Matth. 15. 26, 27. did really believe in Christ, yet met with sore tryals under the first act of her Faith; yet this took her not off from the work of Faith, but rather quickned and inflamed her the more; p. 228she was glad of a word from Christ, and she expected deeds. O but the words were discourageing, It is not meet to take the Childrens bread and give it to Dogs; yet this beats not off her Faith, the Dog belongs to the Family, and crumbs to the Dog. O Woman, saith Christ, great is thy Faith. If you resolve for Christ, you must not be discouraged; a resolute Faith overcomes all difficulties. You pray, you believe, and yet no comfort; well, the vision of Peace is for an appointed time, at the end it will speak and not lye.

IX. Direction.

Ninthly, In your treating with Christ have a care of all secret reserves, that will spoil the bargain betwixt Christ and you; If I regard iniquity in my Heart, God will not hear my prayer, saith David: If there be but a reserve of one lust, that reserve will break off the Treaty; be honest with Christ, and say not of any sin, the Lord be merciful to me in this; and be sure there be no secret purpose or reserve in thy Heart for a retreat in time of danger; but imbark thy self with Christ for Storms and Tempests, Troubles and Afflictions, as well as Peace and Prosper…ty. Christ bestows himself wholly upon you, and he expects the same from you; give up all, or you will get nothing from him

X. Direction.

Tenthly, Close up your Treaty with Christ by a solemn Covenant with him; ingage your p. 229selves to be the Lords,Isa. 44. 5.Isa 44:5 One shall say I am the Lords, and another shall subscribe with his Hand to the Holy One of Israel. Here you have two things to do, (1.) To give your selves up to Christ, according to that expression, 2 Cor. 8. 5. You gave your selves to the Lord: Make over Soul and Body, Time and Talents, henceforth to be dedicated things to his Service. (2.) Take Christ in both his Natures, and in all his Offices to be yours; and to this Covenant you are to stand to the last breath, whatever times or troubles shall come, this consent of thy Heart to be Christs, this choice of thy Will in taking him for thine, is but the eccho of Christs choice of thee, and I would rather have such an evidence of my interest in him, than a voice from Heaven to assure me that Christ is mine.