The Method of Grace, Sermon 7
The Seventh SERMON.Serm. 7.
JOH. 1. 12.Text.
But as many as received him, to them gave he power to become the sons of God; even to them that believe on his name.
THe Nature and Excellency of saving faith, together with its relation to justification as an Instrument in receiving Christ and his righteousness, having been discoursed doctrinally already, I now come to make application of it according to the nature of this weighty and fruitful point.
And the Uses I shall make of it will be for our
1. Information.
2. Examination.
3. Exhortation. And.
4. Direction.
First Use of Information.
And in the first place this point yields us many and great 1. Use.and useful truths for our Information: as,
Infer. 1.
Is the receiving of Christ the vital and saving act of faith Infer. 1.which gives the soul right to the person and priviledges of Christ: Then it follows, That the rejecting of Christ by unbelief must needs be the damning and soul-destroying sin, which cuts a man off from Christ and all the benefits purchased by his blood. If there be life in receiving, there must needs be death in rejecting Christ.
There is no grace more excellent than faith, no sin more execrable and abominable than unbelief: faith is the saving grace, and unbelief is the damning sin. Mark 16. 16. He that believeth not shall be damned. See Joh. 3. 18, 36. and Joh. 8. 24.
And the reason why this sin of unbelief is the damning sin is this, because in the justification of a sinner, there must be a cooperation of all the Concauses that have a joint influence into that blessed effect: As there must be free grace for an impulsive cause, The blood of Christ as the meritorious cause; so of necessity there must be faith the Instrumental cause to receive and apply what the free grace of God designed, and the blood of Christ purchased for us. For where there are many social causes or concauses to produce one effect, there the effect is not produced till the last cause be in Act.
To him give all the prophets witness, that through his name whosoever believeth in him shall receive remissions of sins, Acts 10. 43. Faith in its place is as necessary as the blood of Christ in its place: 'tis Christ in you the hope of glory, Col. 1. 27. not Christ in the womb, nor Christ in the grave, nor Christ in heaven, except he be also Christ in you.
Though Christ be come in the flesh, though he dyed and rose again from the dead; yet if you believe not, you must for all that, dye in your sins, Joh. 8. 24. and what a dreadful thing is this! better dye the death of a dog, better dye in a ditch, than dye in your sins: if you dye in your sins, you will also rise in your sins; and stand at the bar of Christ in your sins: you can never receive remission till first you have received Christ. O cursed unbelief, which damns the soul: dishonours God, 1 Joh. 5. 10. sleights Jesus Christ the wisdome of God, as if that glorious design of redemption by his blood, the triumph and master-piece of divine wisdome, were meer foolishness, 1 Cor. 1. 23, 24. frustrates the great design of the Gospel, Gal. 4. 11. and consequently it must be the sin of sins: the worst and most dangerous of all sins: leaving a man under the guilt of all his other sins.
Infer. 2.
If such a receiving of Christ as hath been described, be saving and justifying faith? Then faith is a work of greater difficulty Infer. 2.than most men understand it to be, and there are but few sound believers in the world.
Before Christ can be received the heart must be emptied and opened: but most mens hearts are full of self righteousness, and vain confidence: this was the case of the Jews, Rom. 10. 3. being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.
Mans righteousness was once in himself, and what liquor is first put into the vessel, it ever afterward savours of it: 'tis with Adams posterity as with Bees which have been accustomed to go their own hive, and carry all thither; if the hive be removed to another place, they will still flye to the old place, hover up and down about it, and rather dye there, than go to a new place. So it is with most men. God hath removed their righteousness from doing, to believing: from themselves, to Christ; but who shall prevail with them to forsake self? nature will venture to be damned rather than do it: there is much submission in believing, and great self denyal: a proud self-conceited heart will never stoop to live upon the stock of anothers righteousness.
Besides, it is no easie thing to perswade men to receive Christ as their Lord in all things, and submit their necks to his strict and holy precepts, though it be a great truth that Christs yoak doth not gall, but grace and adorn the neck that Jugum Christi non deterit, sed honestat colla. Bern.bears it; that the truest and sweetest liberty is in our freedom from our lusts, not in our fulfilling them: yet who shall perswade the carnal heart to believe this? and much less will men ever be prevailed withal to forsake father, mother, wife, children, inheritance, and life it self, to follow Christ: and all this upon the account of spiritual and invisible things: and yet this must be done by all that receive the Lord Jesus Christ upon Gospel terms: yea, and before the soul hath any encouraging experience of its own, to balance the manifold discouragements of sense and carnal reason, improved by the utmost craft of Satan to dismay it: for experience is the fruit and consequent of believing. So that it may well be placed among the great mysteries of godliliness, that Christ is believed on in the world, 1 Tim. 3. 16.
Infer. 3.
And then Thirdly, hence it will follow; that there may be more true and sound believers in the world than know or dare conclude Infer. 3.themselves to be such. For as many ruine their own souls by placing the essence of saving faith in naked assent, so some rob themselves of their own comfort by placing it in full assurance. Faith and sense of faith are two distinct and separable mercies: you may have truly received Christ, and not receive the knowledge or assurance of it, Isa. 50. 10. Some there be that say thou art our God, of whom God never said you are my people: these have no authority to be call'd the sons of God: others there are of whom God saith, these are my people, yet dare not call God their God: these have authority to be call'd the sons of God, but know it not. They have received Christ, that's their safety; but they have not yet received the knowledge and assurance of it, that's their trouble: the Father owns his child in the Cradle, who yet knows him not to be his Father.
Now there are two reasons why many believers who might argue themselves into peace, do yet live without the comforts of their faith: and this may come to pass either from
First, The inevidence of the premises.
Secondly, Or the weighty importance of the conclusion.
First, It may come to pass from the inevidence of the premises. Assurance is a practical Syllogism, and it proceeds thus:
All that truly have received Christ Jesus, they are the children of God.
I have truly received Jesus Christ,
Therefore I am the child of God.
The Major proposition is found in the Scripture, and there can be no doubt of that: the Assumption depends upon experience, or internal sense. I have truly received Jesus Christ: here usually is the stumble, many great objections lye against it, which they cannot clearly answer: as,
Light and knowledge are necessarily required to the right 1. Ob.receiving of Christ, but I am dark and ignorant, many carnal unregenerate persons know more than I do, and are more able to discourse of the mysteries of Religion than I am.
But you ought to distinguish of the kinds and degrees of Sol.knowledge, and then you would see that your bewailed ignorance is no bar to your interest in Christ. There are two kinds of knowledge:
1. Natural.
2. Spiritual.
There is a natural knowledge even of spiritual objects, a spark of nature blown up by an advantagious education, and though the objects of this knowledge be spiritual things, yet the light in which they are discerned is but a meer natural light.
And there is a spiritual knowledge of spiritual things, the teaching of the anointing, as it's call'd 1 Joh. 2. 27. (i. e.) the effect and fruit of the Spirits sanctifying work upon our souls, when the experience of a mans own heart informs and teacheth his understanding, when by feeling the workings of grace in our own souls, we come to understand its nature: this is spiritual knowledge. Now a little of this knowledge is a better evidence of a mans interest in Christ, than the most raised and excellent degree of natural knowledge: as the Philosopher truly observes: praestat paucula de meliori scientia degustasse, quam de ignobiliori multa: one drachm of knowledge of the best and most excellent things, is better than much knowledge of common things. So it is here, a little spiritual knowledge of Jesus Christ, that hath life and savour in it, is more than all the natural sapless knowledge of the unregenerate, which leaves the heart dead, carnal and barren: 'tis not the quantity but the kind, not the measure but the savour: if you know so much of the evil of sin as renders it the most bitter and burdensome thing in the world to you, and so much of the necessity and excellency of Christ, as renders him the most sweet and desirable thing in the world to you; though you may be defective in many degrees of knowledge, yet this is enough to prove yours to be the fruit of the Spirit: you may have a sanctified heart, though you have an irregular or weak head: many that knew more than you are in hell, and some that once knew as little as you are now in heaven: in absoluto & facili stat aeternitas: God hath not prepar'd heaven only for clear and subtil heads: a little sanctifified and effectual knowledge of Christs person, offices, suitableness, and necessity may bring thee thither, when others with all their curious speculations and notions may perish for ever.
But you tell me that Assent to the truths of the Gospel is 2. Ob.necessarily included in saving faith, which though it be not the justifying and saving act, yet it is presupposed and required to it: now I have many staggerings and doubtings about the certainty and reality of these things: many horrid atheistical thoughts, which shake the assenting act of faith in the very foundation, and hence I doubt I do not believe.
There may be and often is a true and sincere assent found in the soul that is assaulted with violent atheistical suggestions Sol.from Satan; and thereupon questions the truth of it: and this is a very clear evidence of the reality of our assent, that whatever doubts or contrary suggestions there be, yet we dare not in our practice contradict or slight those truths or duties which we are tempted to disbelieve. Ex. gr. we are assaulted with atheistical thoughts, and tempted to slight and cast off all fears of sin, and practice of religious duties, yet when it comes to the point of practice, we dare not commit a known sin, the awe of God is upon us: we dare not omit a known duty, the tye of conscience is found strong enough to hold us close to it: in this case, 'tis plain, we do really assent, when we think we do not. A man thinks he doth not love his child, yet carefully provides for him in health, and is full of grief and fears about him in sickness: why now, so long as I see all fath rly duties performed, and affections to his childs welfare manifested; let him say what he will as to the want of love to him, whilest I see this, he must excuse me if I do not believe him, when he saith he hath no love for him: Just so is it in this case, A man saith I do not assent to the being, necessity, or excellency of Jesus Christ: yet in the mean time his soul is fill'd with cares and fears about securing his interest in him, he is found panting and thirsting for him with vehement desires, there's nothing in all the world would give him such joy, as to be well assured of an interest in him; while it is thus with any man, let him say or think what he will of his assent, it's manifest by this he doth truly and heartily assent, and there can be no better proof of it than these real effects produc'd by it.
Secondly, But if these, and other objections were never so fully answer'd for the clearing of the assumption, yet it often falls out, that believers are afraid to draw the conclusion, and that fear arises partly from
First, The weighty importance of the matter.
Secondly, The sense of the deceitfulness of their own hearts.
First, The conclusion is of infinite importance to them, it is the everlasting happiness of their souls, than which nothing is or can be of greater weight upon their spirits: things in which we are most deeply concerned are not lightly and hastily received by us: it seems so great and so good, that we are still apt (if there be any room for it) to suspect the truth and certainty thereof, as never being sure enough.
Thus when the women that were the first messengers and witnesses of Christs resurrection, Luke 24. 10, 11. came and told the disciples those wonderful and comfortable tydings, it's said, that their words seemed to them as idle tales, and they believed them not: they thought it was too good to be true: too great to be hastily received: so is it in this case.
Secondly, The sense they have of the deceitfulness of their own hearts, and the dayly workings of hypocrisie there, makes them afraid to conclude in so great a point as this is.
They know that very many dayly cozen and cheat themselves in this matter, they know also that their own hearts are full of falseness and deceit, they find them so in their daily observations of them, and what if they should prove so in this? why then they are lost for ever! they also know there is not the like danger in their fears and jealousies, that would be in their vain confidences and presumptions: by the one they are only deprived of their present comfort, but by the other they would be ruined for ever: and therefore choose rather to dwell with their own fears, (though they be uncomfortable companions) than run the danger of so great a mistake, which would be infinitely more fatal. And this being the common case of most Christians, it follows that there must be many more believers in the world than do think or dare conclude themselves to be such.
Infer. 4.
If the right receiving of Jesus Christ be true saving and justifying faith, then those that have the least and lowest degree and measure Infer. 4.of saving faith, have cause for ever to admire the bounty and riches of the grace of God to them therein.
If you have received never so little of his bounty by the hand of providence in the good things of this life, yet if he have given you any measure of true saving faith, he hath dealt bountifully indeed with you: this mercy alone is enough to ballance all other wants and inconveniencies of this life. Poor in the world, rich in faith, James 2. 5. O let your hearts take in the full sense of this bounty of God to you, say with the Apostle, Eph. 1. 3. blessed be the God and father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus: and you will in this one mercy find matter enough of praise and thanksgiving, wonder and admiration to your dying day, yea, to all eternity: for do but consider
First, The smallest measure of saving faith which is found in any of the poople of God, receives Jesus Christ; and in receiving him what mercy is there which the believing soul doth not receive in him and with him? Rom. 8. 32.
O believer, though the arms of thy faith be small and weak; yet they embrace a great Christ, and receive the richest gift that ever God bestowed upon the world: no sooner art thou become a believer, but Christ is in thee the hope of glory: and thou hast authority to become a son or daughter of God: thou hast the broad seal of heaven to confirm thy title and claim to the priviledges of Adoption, for to as many as received him, to them gave he power to become the sons of God. To as many] be they strong, or be they weak; provided they really receive Christ by faith; there is authority or power given, so that it's no act of presumption in them to say God is our Father, heaven is our inheritance. Oh precious faith! the treasures of ten thousand worlds cannot purchase such priviledges as these: all the Crowns and Scepters of the earth sold at their full value, are no price for such mercies.
Secondly, The least degree of saving faith brings the soul into a state of perfect and full Justification. For if it receives Jesus Christ, it must therefore needs in him, and with him receive a free, full, and final pardon of sin: the least measure of faith receives remission for the greatest sins. By him all that believe are justified from all things, Acts 13. 39. it unites thy soul with Christ, and then as the necessary consequent of that Union, there is no condemnation, Rom. 8. 1. foreign not one condemnation, how many soever our sins have been.
Thirdly, The least measure or degree of saving faith is a greater mercy than God hath bestowed, or ever will bestow upon many that are far above you in outward respects: all men have not faith: nay 'tis but a remnant among men that believe. Few of the Nobles and Potentates of the world have such a gift as this: they have houses and lands, yea, Crowns and Scepters, but no Faith, no Christ, no pardon: they have authority to rule over men, but no authority to become the sons of God, 1 Cor. 1. 26, 27.
Say therefore in thy most debased, straitned, afflicted condition, Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee.
Fourthly, The least degree of saving faith is more than all the power of nature can produce: there must be a special revelation of the arm of the Lord in that work, Isa. 53. 1. Believers are not born of flesh, nor of blood, nor of the will of man, but of God, Joh. 1. 12, 13. all believing motions towards Christ are the effects of the Fathers drawing, Joh. 6. 44. a glorious and irresistable power goes forth from God to produce it, whence it's call'd the faith of the operation of God, Col. 2. 12.
So then, Let not believers depise the day of small things: or overlook that great and infinite mercy which is wrapt up in the least degree of saving faith.
Inference 5.
Learn hence the impossibility of their salvation who neither know the nature, nor enjoy the means of saving faith.Infer. 5.
My soul pities and mourns over the infidel world. Ah what will become of the millions of poor unbelievers! there is but one door of salvation, viz. Christ; and but one Key of faith to open that door: and as that key was never given to the heathen world, so it's laid aside, or taken away from the people by their cruel guides, all over the Popish world: were you among them you should hear nothing else prest as necessary to your salvation but a blind implicite faith, to believe as the Church believes, that is, to believe they know not what.
To believe as the Pope believes, that is, as an Infidel believes, for so they confess he may be, *Non enim fides interior Romani Po…tificis ecclesiae est necessaria. Canus Loc. Theol. p. 344.and though there be such a thing as an explicite faith sometimes spoken of among them, yet it is very sparingly discoursed, very falsely described, and exceedingly slighted by them, as the veriest trifle in the world.
First, It is but sparingly discoursed of: they love not to accustome the peoples ears to such doctrine: one of themselves confesses that there is so deep a silence of explicit particular faith in the Romish Church that you may find many every where that believe no more of these things than heathen Navarr, cap. 11. p. 142.Philosophers.
Secondly, When it is preacht or written of, it is falsely described: for they place the whole nature and essence of justifying and saving faith in a naked assent: which the Devils have as well as men, James 2. 19. no more than this is prest upon the people at any time, as necessary to their salvation.
Thirdly, And even this particular explicit faith when it is spoken or written of is exceedingly slighted. I think if the Devil himself were in the Pulpit, he could hardly tell how to bring men to a more low and slight esteem of faith; to represent it as a verier trifle, and needless thing than these his Agents have done. Some (aPetr. à S. Joseph. sum. Art. 1. p. 6.) say, if a man believe with a particular explicit faith (i. e.) if he actually assent to Scripture truths once in a year, it is enough. Yea, and others (bBonacina Tom. 2. in 1. praecept.) think it too much to oblige people to believe once in twelve months, and for their ease tell them if they believe once in twelve years it is sufficient: and lest this should be too great a task (cJo. Sanc. Disp. 41. n. 32.) others affirm that if it be done but once in their whole life, and that at the point of death too, it is enough, especially for the rude and common people. Good God! what doctrine is here! it was a saying long ago of Gregory (as I remember) malus minister est nisus di…boli: a wicked minister is the devils Gosshawk, that goes a birding for hell: and O what game have these hawks of hell among such numerous flocks of people! O bless God while you live for your deliverance from Popery: and see that you prize the Gospel and means of grace you enjoy at an higher rate, lest God bring you once more under that yoak, which neither you nor your Fathers could bear.
Second Use for Examination.
Doth saving faith consist in a due and right receiving of the Lord Jesus Christ, then let me perswade you to examine 2. Use.your selves in this great point of faith. Reflect solemnly upon the transactions that have been betwixt Christ and your souls: think close on this subject of meditation.
If all you were worth in the world lay in one precious stone, and that stone were to be tried by the skilful Lapidary, whether it were true or false, whether it would flye or endure under the smart stroke of his Hammer, sure your thoughts could not be unconcerned about the issue: why, all that you are worth in both worlds depends upon the truth of your saith, which is now to be tried.
O therefore read not these lines with a running careless eye, but seriously ponder the matter before you: you would be loth to put to Sea, though it were but to cross the channel, in a rotten leaky bottome: and will you dare to venture into the ocean of eternity in a false rotten faith? God forbid: you know the Lord is coming to try every mans faith as by fire, and that we must stand or fall for ever with the sincerity or hypocrisie of our faith. Surely you can never be too exact and careful about that on which your whole estate depends, and that for ever.
Now there are three things upon which we should have a very tender and watchful eye for the discovery of the sincerity of our faith, and they are
| The | Antecedents | of Faith. |
| Concomitants | ||
| Consequents |
As these are, so we must judge and reckon our faith to be. And accordingly they furnish us with three general Marks or tryals of faith.
First, If you would discern the sincerity of your faith examine 1. Mark.whether those Antecedents and preparative works of the Spirit were ever found in your souls, which use to introduce and usher it into the souls of Gods Elect: such are illumination, conviction, self-despair, and earnest crys to God.
First, Illumination is a necessary antecedent to faith: you cannot believe till God hath opened your eyes to see your sin, your misery by sin, and your remedy in Jesus Christ alone: you find this act of the Spirit to be the first in order both of nature and time, and introductive to all the rest, Acts 26. 18. To turn them from darkness to light, and from the power of Satan to God. As faith without works (which must be a consequent to it) is dead, so faith without light, which must be an Antecedent to it, is blind: faith is the hand by which Christ is received, but knowledge is the eye by which that hand is directed.
Well then, hath God opened your eyes to see sin and misery in another manner than ever you saw it before? for certainly if God have opened your eyes by saving illumination, you will find as great a difference betwixt your former and present apprehensions of sin and danger, as betwixt a painted Lion upon the wall or sign post, and the real living Lion that meets you roaring in the way.
Secondly, Conviction is an Antecedent to believing: where this goes not before, no faith can follow after: the Spirit first convinces of sin, then of righteousness, Joh. 16. 8. So Mark 1. 15. repent ye, and believe the Gospel: believe it O man, that breast of thine must be wounded, that vain and frothy heart of thine must be pierced and stung with conviction, sense, and sorrow for sin: thou must have some sick days and restless nights for sin, if ever thou rightly close with Christ by faith: 'tis true, there is much difference found in the strength, depth, and continuance of conviction and spiritual troubles in converts, as there is in the labours and travailing pains of women, but sure it is, the child of faith is not ordinarily born without some pangs. Conviction is the application of that light which God makes to shine in our minds, to our particular case and condition, by the conscience: and sure when men come to see their miserable and sad estate by a true light, it cannot but wound them, and that to the very heart.
Thirdly, Self-despair, or a total and absolute loss in our selves about deliverance, and the way of escape, either by our selves, or any other meer creature, doth and must go before faith.
So it was with those believers, Acts 2. 37. men and brethren what shall we do? they are the words of men at a total loss: it is the voyce of poor distressed souls that saw themselves in misery, but knew not, saw not, nor could devise any way of escape from it, by any thing they could do for themselves, or any other creature for them: and hence the Apostle uses that emphatical word, Gal. 3. 23. foreign (i. e.) shut up to the faith, (i. e.) as men besieged and distressed in a garrison in time of a storm, when the enemy pours in upon them through the breaches, and over-powers them: there is but one sally-port or gate at which they can escape, and to that they all throng; as despairing of life if they take any other course: Just so do mens convictions besiege them, distress them, beat them off from all their holds and intrenchments; and bring them to a pinching distress in themselves, shutting them up to Christ as the only way of escape. Duties cannot save me, reformation cannot save me, nor Angels nor men can save me; there is no way but one, Christ or Condemnation for evermore.
I thought once that a little repentance, reformation, restitution, and a stricter life, might be a way to escape wrath to come; but I find the bed is too short, and the covering too narrow: all is but loss, dung, dross, in comparison with Jesus Christ: if I trust to those Aegyptian reeds, they will not only fail me, but pierce and wound me too. I see no hope within the whole Horizon of sense.
Fourthly, Hence come vehement and earnest crys to God for faith, for Christ, for help from heaven to transport the soul out of this dangerous condition, to that strong rock of salvation: to bring it out of this farious stormy Sea of trouble where it's ready to wreck every moment, into that safe and quiet harbour Christ.
O when a man shall see his misery and danger, and no way of escape but Christ, and that he hath no ability in himself to come to Christ, to open his heart thus to receive him, but that this work of faith is wholly supernatural, the operation of God; How will the soul return again and again upon God with such crys as that Mark 9. 24. Lord help my unbelief. Lord enable me to come to Christ: give me Christ or I perish for ever: what profit is there in my blood? why should I dye in the sight and presence of a Saviour? O Lord it is thine own work and a most glorious work: reveal thine arm in this work upon my soul, I pray thee: give me Christ, if thou deny me bread: give me faith, if thou deny me breath: it's more necessary that I believe, than that I live.
O Reader, reflect upon the days and nights that are past, the places where thou hast been conversant: where are the bed-sides, or the secret corners where thou hast besieged heaven with such crys? if God have thus inlightned, convinced, distressed thy soul, and thus set thee a mourning after Christ, it will be one good sign that faith is come into thy soul; for here are certainly the Harbingers and fore runners of it, that ordinarily make way for faith into the souls of men.
Secondly, If you would be satisfied of the sincerity and truth 2. Mark.of your faith, then examine what Concomitants it is attended with in your souls. I mean what frames and tempers your souls were in at that time when you think you received Christ. For certainly in those that receive Christ (excepting those into whose hearts God hath in a more still and insensible way infused faith betime, by his blessing upon pious education) such concomitant frames of Spirit may be remarkt, as these following.
First, The heart is deeply serious, and as much in earnest in this matter, as ever it was, or can be about any thing in the world. This you see in that example of the Jaylor, Acts 16. 29. he came in trembling and astonished: it is the most solemn and important matter that ever the soul had before it in this world, or ever shall, or can have: how much are the hearts of men affected in their outward straits and distresses about the concernments of the body? their hearts are not a little concern'd in such questions as these, What shall I eat? what shall I drink? where withal shall I and mine be fed and cloathed? but certainly the straits that souls are in about salvation, must be allowed to be greater than these; and such questions as that of the Jaylors; Sirs! what must I do to be saved? make deeper impressions upon the heart, than what shall I eat, or drink? Some indeed have their thoughts sinking deeper into these things than others: these thoughts lye with different degrees of weight upon men: but all are most solemnly and awfully concerned about their condition: all frothiness and frolicks are gone, and the heart settles it self in deepest earnest about its eternal state.
Secondly, The heart that receives Jesus Christ is in a frame of deep humiliation and self-abasement. O when a man begins to apprehend the first approaches of grace, pardon and mercy …y Jesus Christ to his soul: a soul convinced of its utter unworthiness, and desert of hell; and can scarce expect any thing else from the just and holy God but damnation; how do the first dawnings of mercy melt and humble it! O Lord what am I that thou shouldest feed me and preserve me! that thou shouldest but for a few years spare me, and forbear me! but that ever Jesus Christ should love me and give himself for me, that such a wretched sinner as I should obtain Union with his person, pardon, peace and salvation by his blood! Lord whence is this to such a worm as I? and will Christ indeed bestow himself upon me? shall so great a blessing as Christ ever come within the arms of such a soul as mine? will God in very deed be reconciled to me in his son? what to me! to such an enemy as I have been! shall my sins which are so many, so horrid, so much aggravated beyond the sins of most men, be forgiven me? O what am I vile dust, base wretch, that ever God should do this for me! And now is that Scripture indeed fulfill'd and made good, Ezech. 16. 63. That thou maist remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God. Thus that poor broken-hearted believer stood behind Christ weeping, and washing his feet with tears; as one quite melted down and overcome with the sense of mercy to such a vile sinner, Luke 7. 38.
Thirdly, The soul that receives Jesus Christ is in a weary Condition, restless and full of disquietness, neither able to bear the burden of sin, nor knowing how to be discharged from it; except Christ will give it ease, Matth. 11. 28. Come unto me, that is believe in me, you that are weary and heavy laden: if they do not look into their own souls they know there's no safety, and if they do, there's no comfort. O the burdensome sense of sin overweighs them: they are ready to fail, to sink under it.
Fourthly, The soul that rightly receives Christ is not only in a weary, but in a longing condition: never did the hart pant more earnestly for the water-brooks: never did the hireling desire the shadow, never did a condemned person long for a pardon, more than the soul longs after Jesus Christ. O said David, that one would give me of the waters of the well of Bethlehem to drink. O saith the poor humbled sinner, that one would give me of the open'd fountain of the blood of Christ to drink! O for one drop of that precious blood! O for one encouraging smile from Christ! O now were ten thousand worlds at my command, and Christ to be bought; how freely would I lay them all down to purchase him! but he is the gift of God. O that God would give me Christ if I should go in raggs, and hunger and thirst all my days in this world!
Fifthly, The soul in the time of its closing with or receiving Christ is in a state of conflict: it hangs betwixt hopes and fears, encouragements and discouragements, which occasion many a sad stand and pause in the way to Christ; sometimes the number and nature of its sins discourage it, then the riches and freeness of the grace of Christ erects his hopes again: there's little hope, saith unbelief, nay it's utterly impossible saith Satan, that ever such a wretch as thou shouldst find mercy; now the hands hang down. O but then there's a necessity, an absolute necessity; I have not the choice of two, but am shutup to one way of deliverance: others have found mercy, and the invitation is to all that are weary, and to all that are athirst: he saith he that cometh to him, he will in no wise castout; now new hopes inspire the soul, and the hands that did hang down are again strengthned.
These are the Concomitant frames that accompany faith.
Lastly, Examine the Consequents and effects of Faith if you 3. Mark.would be satisfied of the truth and sincerity of it: and such are
First, Evangelical meltings, and ingenuous thawings of the heart under the apprehensions of grace and mercy: Zech. 12. 10. They shall look upon me whom they have pierced, and shall mourn.
Secondly, Love to Christ, his ways and people. Gal. 5. 6. Faith worketh by love, (i. e.) it represents the love of God, and then makes use of the sweetness of it by way of argument to constrain the soul to all acts of obedience, wherein it may testifie the reality of its love to God and Christ.
Thirdly, Heart purity, Acts 15. 9. purifying their hearts by faith: it doth not only cleanse the hands but the heart: no principle in man besides faith can do this: morality may hide corruption, but faith only purifies the heart from it.
Fourthly, Obedience to the commands of Christ, Rom. 16. 26. the very name of faith is call'd upon obedience: for it accepts Christ as Lord, and urges upon the soul the most powerful arguments in the world to draw it to obedience.
In a word, let the poor doubting believer that questions his faith, reflect upon those things that are unquestionable in his own experience, which being well considered will greatly tend to his satisfaction in this point.
It's very doubtful to you whether you believe, but yet in the mean while, it may be past doubt, (being a matter of clear experience) that you have been deeply convinced of sin, struck off from all carnal props and refuges, made willing to accept Jesus Christ upon what terms soever you might enjoy him: you doubt whether Christ be yours, but it's past doubt that you have a most high and precious esteem of Christ, that you heartily long for him, that you prize and love all, whether persons or things, that bears his image: that nothing in the world would please your hearts like a transformation into his likeness, that you had rather your souls should be fill'd with his Spirit, than your houses with Gold and Silver. 'Tis doubtful whether Christ be yours, but it's past doubt that one smile from Christ, one token of his love, would do you more good than all the honours and smiles of the world; and nothing so grieves you, as your grieving him by sin doth: you dare not say that you have received him, nor can you deny but that you have had many sick days and nights for him: that you have gone into many secret places with yearning bowels after him: whether he be yours or not, you cannot tell; but that you are resolved to be his, that you can tell: whether he will save you is a doubt, but that you resolve to lye at his feet, and wait only on him, and never look to another for salvation, is no doubt.
Well, well; poor pensive soul, if it be so, arise, lift up thy dejected head, take thine own Christ into thy arms. These are undoubted signs of a real closure with Christ: thou makest thy self poor, and yet hast great riches: such things as these are not found in them that despise and reject Christ by unbelief.
3. Use of Exhortation.
This point is likewise very improveable by way of Exhortation, 3. Use.and that both to
Unbelievers and
Believers.
First, To unbelievers who from hence must be prest, as ever they expect to see the face of God in peace, to receive Jesus Christ as he is now offered to them in the Gospel: this is the very scope of the Gospel, I shall therefore press it by three great Considerations: viz.
First, What is in Christ whom you are to receive.
Secondly, What is in the offer of Christ by the Gospel.
Thirdly, What is in the rejecting of that offer.
First Motive.
First, Consider well what is in Christ whom I perswade you this day to receive: did you know what is in Christ, you Motive 1.would never neglect or reject him as you do: For
First, God is in Christ, 2 Cor. 5. 19. the Deity hath chosen to dwell in his flesh, he is God manifest in flesh, 1 Tim. 3. 16. a Godhead dwelling in flesh is the worlds wonder: so that in receiving Christ, you receive God himself.
Secondly, The Authority of God is in Christ, Ex… 23. 21. My name is in him: him hath God the father sealed, Joh. 6. 27. he hath the Commission, the great seal of heaven to redeem and save you: all power in heaven and earth is given to him, Matth. 28. 18. he comes in his Fathers name to you, as well as in his own name.
Thirdly, The wisdome of God is in Christ, 1 Cor. 1. 24. Christ the wisdom of God: yea, in him are hid all the treasures of wisdome and knowledge, Col. 2. 3. Never did the wisdome of God display it self before the eyes of Angels and men as it hath done in Christ. The Angels desire to look into it, 1 Pet. 1. 12. yet they are not so much concerned in the project and design of this wisdome in redemption as you are.
Fourthly, The fulness of the Spirit is in Christ: yea, it fills him so as it never did nor will fill any creature, Joh. 3. 34. God giveth not the Spirit by measure to him: all others have their limits, stints, and measures; some more, some less; but the Spirit is in Christ without measure. O h…w lovely and desirable are those men that have a large measure of the Spirit in them! but he is anointed with the Spirit of holiness above all his fellows, Psal. 45. 2, 7. Whatever grace is found in all the Saints which makes them desirable and lovely, wisdome in one, faith in another, patience in a third; they all Centre in Christ as the rivers do in the Sea: quae faciunt divisa beatum, in hoc mixta ….
Fifthly, The righteousness of God is in Christ, by which only a poor guilty sinner can be justified before God. 2 Cor. 5. 21. we are made the righteousness of God in him: he is foreign the Lord our righteousness, Jer. 23. 6. (i. e.) the (i. e.) Autorem justitiae nostrae. Calv. in Loc.author of our righteousness, or the Lord who justifies us: by that name he shall be known and call'd by his people, than which none can be sweeter.
Sixthly, The love of God is in Christ: yea, the very yearning bowels of divine love are in him: what is Christ but the love of God wrapt up in flesh and blood? 1 Joh. 4. 9, 10. In this was manifested the love of God towards us, and herein is love that God sent his Son: this is the highest … that ever divine love made, and higher than this it … mount. O love, unparalell'd and admirable!
Seventhly, The mercies and compassions of Christ are all in Christ, Jude v. 21. Mercy is the thing that poor sinners want, it's that they cry for at the last gasp, it's the only thing that can do them good. O what would they give to find mercy in that great day? Why, if you receive Christ, you shall with him receive mercy: but out of him there is no mercy to be expected from the hands of God: for God will never exercise mercy to the prejudice of his Justice, and it is in Christ that justice and mercy meet and embrace each other.
Eighthly, To Conclude, The salvations of God are in Christ. Acts 4. 12. Neither is there salvation in any other. Christ is the d…r of salvation, and Faith is the key that opens that door to men: if you therefore believe not, (i. e.) if you so receive not Jesus Christ as God hath offer'd him, you exclude your selves from all hopes of salvation. The Devils have as much ground to expect salvation as you: you see what is in Christ to induce you to receive him.
Motive 2.
Next, I beseech you confider what there is in the offer Motive 2.of Christ to sinners, to induce you to receive him. Consider well to whom, and how Christ is offered in the Gospel.
First, To whom he is offered: not to the fallen Angels but to you: they lye in chains of darkness, Jude 6. as he took not their nature, so he designs not their recovery; and therefore will have no treaty at all with them: but he is offered to you, creatures of an inferiour rank and order by nature: nor is he offered to the damned, the treaty of peace is ended with them. Christ will nevermake them another tender of salvation: nor is he offered to millions of millions as good as you …ow living in the word: the sound of Christ and Salvation is not come to their ears; but he is offered to you by the special favour and bounty of heaven: and will you not receive him? O then how will the devils, the damned: and the heathens upbraid your folly! and say, had we had one such tender of mercy of which you have had thousands, we would never have been now in this place of torments.
Secondly, Consider how Christ is offered to you, and you shall find that he is offered,
First, Freely, as the gift of God to your souls: you are not to purchase him, but only to receive him, Isa. 55. 1. Ho, every one that thirsteth come ye to the waters, and he that hath no money let him come, &c.
Secondly, Christ is offered importunately by repeated intreaties, 2 Cor. 5. 20. As though God did beseech you, we pray you in Christs stead, be ye reconciled to God. O what amazing condescension is here in the God of mercy! God now beseeches you, will you not yield to the intreaties of your God? O then what wilt thou say for thy self when God will not hear thee, when thou shalt intreat and cry for mercy? Which brings us to the
Motive 3.
Consider the sin and danger that there is in refusing or Motive 3.neglecting the present offers of Christ in the Gospel, and surely there is much sin in it: the very malignity of sin, and the summ of all misery lyes here: for in refusing Christ,
First, you put the greatest contempt and slight upon all the Attributes of God that it is possible for a creature to do: God hath made his justice, his mercy, his wisdome, and all his attributes to shine in their brightest glory in Christ: never was there such a display of the glory of God made to the world in any other way.
O then, what is it to reject and despise Jesus Christ, but to offer the greatest affront to the glory of God that it is possible for men to put upon him?
Secondly, you hereby frustrate and evacuate the very design and importance of the Gospel to your selves, you receive the grace of God in vain, 2 Cor. 6. 1. as good, yea, better had it been for you, that Christ had never come into the world, or if he had, that your lot had fallen in the dark places of the earth where you had never heard his name: yea, good had it been for that man if he had never been born.
Thirdly, hereby a man murthers his own soul. I said therefore unto you that you shall dye in your sins; for if ye believe not that I am he, ye shall dye in your sins, Joh. 8. 24. unbelief is selfmurther: you are guilty of the blood of your own souls: life and salvation was offered you, and you rejected it: yea,
Fourthly, The refusing of Christ by unbelief will aggravate your damnation, above all others that perish in ignorance of Christ. O 'twill be more tolerable for heathens than for you: the greatest measures of wrath are reserved to punish the worst of sinners, and among sinners none will be found worse than unbelievers.
Secondly, To Believers, this point is very useful to perswade 2.them to divers excellent duties: among which I shall single out two principal ones.
Viz.
1. To bring up their faith of acceptance to the faith of assurance.
2. To bring up their conversations to the principles and rules of faith.
First, You that have received Jesus Christ truly, give your selves no rest till you are fully satisfied that you have done so: acceptance brings you to heaven hereafter, but assurance will bring heaven into your souls now. O what a life of delight and pleasure doth the assured believer live! what pleasure is it to him to look back and consider where once he was, and where now he is: to look forward and consider where he now is! and where shortly he shall be! I was in my sins, I am now in Christ, I am in Christ now, I shall be with Christ and that for ever, after a few days. I was upon the very brink of hell, I am now upon the very borders of heaven; I shall be in a little while among the innumerable company of Angels and glorified Saints bearing part with them in the Song of Moses and of the Lamb for evermore.
And why may not you that have received Christ, receive the comfort of your union with him? there be all the grounds and helps to assurance furnisht to your hand: there is a real union Viget ap…d nos spei immobilis virtus & firmitas. Cypr. Sermone de patientia.betwixt Christ and your souls, which is the very groundwork of assurance: you have the Scriptures before you which contain the signs of faith, and the very things within you that answer those signs in the word. So you read, and so, just so you might feel it in your own hearts, would you attend to your own experience. The spirit of God is ready to seal you, 'tis his office and his delight so to do: ▪O therefore give diligence to this work, attend the study of the Scriptures, and of your own hearts more, and grieve not the holy Spirit of God, and you may arrive to the very desire of your hearts.
Secondly, Bring up your conversations to the excellent principles and rules of faith. As you have received Christ Jesus the Lord, so walk in him, Col. 2. 6. live as you believe: you received Christ sincerely in your first close with him, O maintain the like seriousness and sincerity in all your ways to the end of your lives: you received him intirely and undividedly at first, let there be no exceptions against any of his commands afterward: you received him exclusively to all others; see that you watch against all self-righteousness and self-conceitedness now, and mingle nothing of your own with his blood, whatever gifts or enlargements in duty God shall give you afterwards.
You received him advisedly at first, weighing and considering the self-denying terms upon which he was offered to you, O shew that it was real, and that you see no cause to repent the bargain, whatever you shall meet with in the ways of Christ and duty afterwards. Convince the world of your constancy and chearfulness in all your sufferings for Christ, that you are still of the same mind you were, and that Christ with his cross, Christ with a prison, Christ with the greatest afflictions is worthy of all acceptation: as you have received him, so walk ye in him: let him be as sweet, as lovely, as precious to you now, as he was the first moment you received him: yea, let your love to him, delights in him, and self-denyal for him, increase with your acquaintance with him day by day.
4 Use of Direction.4. Use.
Lastly, I will close all with a few words of direction to all that are made willing to receive the Lord Jesus Christ: and sure it is but need that help were given to poor Christians in this matter, it is a time of trouble, fear, and great temptation: mistakes are easily made, and of dangerous consequence: attend heedfully therefore to a few directions.
Direction 1.
First, In your receiving Christ beware you do not mistake Direct. 1.the means, for the end: many do so, but see you do not: Prayer, Sermons, Reformations are means to bring you to Christ, but they are not Christ: to close with those duties is one thing, and to close with Christ is another thing: if I go into a Boat, my design is not to dwell there, but to be carried to the place whereon I desire to be landed. So it must be in this case, all your Duties must land you upon Christ: they are but means to bring you to Christ.
Direction 2.
Secondly, See that you receive not Christ for a present shift, Direct. 2.but for your everlasting portion: many do so, they will enquire after Christ, pray for Christ, cast themselves (in their way) upon Christ, and the satisfaction of his blood; when the efficacy and terrour of conscience is upon them; and they feel the sting of guilt within them: but assoon as the storm is over, and the rod that conscience shak't over them laid by; there's no more talk of Christ then: alas, it was not Christ but quietness that they sought: beware of mistaking peace for Christ.
Direction 3.
Thirdly, In receiving Christ come empty handed unto him: believing in him that justifies the ungodly, Rom. 4. 5. and Direct. 3.know that the deepest sense of your own vileness, emptiness, and unworthiness is the best frame of heart that can accompany you to Christ: many persons stand off from Christ for want of fit qualifications, they are not prepared for Christ as they should be, (i. e.) they would not come naked, and empty, but have something to commend them to the Lord Jesus for acceptance. O this is the pride of mens hearts, and the snare of the Devil: let him that hath no money come: you are not to come to Christ because you are qualified, but that you may be qualified with whatever you want, and the best qualification you can bring with you, is a deep sense that you have no worth nor excellency at all in you.
Direction 4.
Fourthly, In receiving Christ, beware of dangerous delays. Direct. 4.O follow on that work till it be finished: you read of some that are almost perswaded, and others not far from the kingdome of God. O take heed of sticking in the birth, Hosea 13. 13. delays here are full of danger, life is uncertain, so are means of grace too: the man-slayer needed no motives to quicken his flight to the refuge City.
Direction 5.
Fifthly, See that you receive all Christ with all your heart: to receive all Christ is to receive his person cloathed with all Direct. 5.his offices; and to receive him with all your heart, is to receive him into your understanding, will, and all the affections, Acts 8. 37. As there is nothing in Christ that may be refused, so there is nothing in you from which he must be excluded.
Direction 6.
Lastly, Understand that the opening of your hearts to receive the Lord Jesus Christ, is not a work done by Direct. 6.any power of your own, but the arm of the Lord is revealed therein, Isa. 53. 1. It is therefore your duty and interest to be daily at the feet of God, pouring out your souls to him in secret, for abilities to believe. And so much as to our actual reception of Christ.
Thanks be to God for Jesus Christ.