Sermon VIII - Rev. 3:20
soul, Col. 1:27 "which is Christ in you, the hope of glory." I know the unregenerate world is full of hope; but their hopes are built upon the sand. Union with Christ is the steady foundation on which the hopes of heaven are laid. (3.) I will come unto him; that is, to dwell in his soul for ever, never to leave him more; therefore (Eph. 3:17) he is said to dwell in our hearts by faith; not sojourn for a night, but abide there for ever.
Nothing can separate Christ and that soul, Rom. 8:35. Thy soul shall never be an habitation for Satan any more. When Christ comes in, he saith, as of the temple, "Here will I dwell for ever." (4.) This coming in of Christ entitles the soul to all spiritual privileges, 1 John 5:12. "He that hath the Son, hath life:" and, 1 Cor. 3 ult. "All is yours, for ye are Christ's."
(5.) This is the highest honour that ever God put upon a creature, I will come in to him. O, how should the soul feel itself advanced by such an honour as this! What, to be the living temple of Jesus Christ! for Christ to dwell, and walk in thy soul! as it is 2 Cor. 6:16. I tell you, this is an honour beyond and above the honour done to angels.
And, how near art thou to all these blessed privileges in the day that thy heart is wounded for sin! Thy thoughts become solicitous about union with Christ, and thy will begins to bow and yield after a serious debate of the terms of the gospel in thy most solemn thoughts. Now is the door half open, and Christ ready to make his first entrance into thy soul. God forbid any thing should now hinder the completing of so great work.
SERMON VIII - REVEL. 3:20
Behold, I stand at the door, and knock; [if any man hear my voice,] and open the door, I will come in to him, and will sup with him, and he with me.
IN the former sermons, Christ's free and general invitation to sinners hath been considered; in the next place we are to take into consideration the principal means or instrument by which the heart of a sinner is opened to receive Christ; and that is not by the native power of his own will, not by the alone efficacy of the gospel preached, but by the voice of
Jesus Christ, which opens the will, and makes the persuasions of the gospel effectual. If any man, hear my voice.
Hearing is either external or internal; for the soul hath its ear, as well as the body. "He that hath an ear, let him hear what the Spirit saith unto the churches," Rev. 2:17 i.e. He that hath a spiritual ear to perceive and judge the voice of the Spirit by. And it is a sore judgment when God denies such an ear to the soul, Isa. 6:9. "Go tell this people, hear ye indeed, but understand not." Spiritual hearing is the work of the inner man. And though we have many auditors, yet, in this sense, no more hearers than believers. Words of sense do in scripture connote affections. This hearing of Christ's voice implies not only the receiving of the sound of the gospel into the external organ; but it notes the work of the understanding, which by the ear trieth words, as the mouth tasteth meat, Job 12:11. And the work of the affections, which receive the truth in love, 2 Thess. 2:10. It also implies the obedience of the soul to what we hear. We cannot be said, in this sense, to hear what we obey not. Our minds may be delighted with the pleasant air and melody of the gospel, and yet it is all one as if we heard it not, when obedience doth not follow hearing, Ezek. 33:32. "Thou art unto them a very lovely song, &c. for they hear thy words, but they do them not." But in this place it especially signifies the vital sound of Christ's efficacious internal voice, which is the principle of spiritual life to the souls of dead sinners; according to that expression of Christ, John
5:25. "Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live."
From hence the eighth Observation will be this, Doct. 8. That no man's will savingly and effectually opens to receive
Christ, until the spiritual quickening voice of Christ be first heard by the soul.
Now, touching this almighty spiritual voice of Christ, by which the hearts of sinners are effectually opened, six things must be explained in order.
1. The divers sorts and kinds of Christ's voices.
2. The general nature of this internal voice.
3. The innate characters and special properties of it.
4. The objects to whom it is directed.
5. The motives inducing Christ to speak to one, and not to another.
6. The special effects wrought and sealed by it upon every soul that hears it.
First, We will speak of the divers sorts and kinds of Christ's voices. I am here only concerned about two, viz.
1. His external.
2. His internal voice.
1. There is an external voice of Christ, which we may call his ministerial voice in the preaching of the gospel. The scriptures are his word, and ministers his mouth, Jer. 15:19. He that heareth them, heareth Christ.
2. There is also an internal energetical voice of Christ, consisting not in sound, but power: and betwixt these two, there are two remarkable differences. (1.) The external or ministerial voice of Christ is but the organ or instrument of conveying his internal and efficacious voice to the soul; in the former he speaks to the ear, and in or by that sound conveys his spiritual voice to the heart. (2.) The external voice is evermore ineffectual and successless, when it is not animated by that internal spiritual voice. It was marvellous to see the walls of Jericho falling to the ground at the sound of rams-horns; there was certainly more than the force of an external blast to produce such an effect; but more marvellous it is, to see at the sound of the gospel, not only the weapons of iniquity falling out of sinner's hands, but the very enmity itself out of their hearts. Here you see is a voice in a voice, an internal efficacy in the external sound; without which the gospel makes no saving impression.
Secondly, This spiritual voice of Christ must be considered in its general nature, which implies two things in it:
1. Almighty efficacy.
2. Great facility.
1. Almighty efficacy, to quicken and open the heart with a word; O what manner of voice is this, which carries such a vital power along with it! In all the mighty works of Christ, his power was still put forth in some voice, as at the resurrection of Lazarus, John 11:43. "He cried with a loud voice,
Lazarus come forth; and he that was dead came forth." So in curing the deaf man, Mark 7:34. "He saith unto him, Ephphatha, and straightway his cars were opened." Thus, in the exerting of his Almighty glorious power in quickening a soul spiritually dead, and opening the heart that was lockt up by ignorance and unbelief; an internal almighty efficacy passeth from Christ, along with the voice of the gospel, to effect this glorious work upon the soul: an emblem whereof we have in Ezek. 37:9,
10. "Then said he unto me, prophesy unto the wind, prophesy, son of man, unto the wind, saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army." The animating vital breath which quickened the dead, came in, or with the four winds of heaven, as this almighty power of Christ doth with the sound of the gospel; and before it the heart opens, the will bows, Psal. 110:3. Man can no longer oppose the power of God; man and man stand upon equal ground; the power of man can repel the power of a fellow-creature; but when the power of Christ comes along with the voice of man, there is no more power to resist.* This voice of Christ then, of which the text speaks, is an almighty impression made upon the soul of a sinner from heaven, which is to that soul instead of a voice; and as fully expressive of God's mind concerning it, as any articulate voice in the world can be. It is a beam of light shining immediately from the Spirit, into the soul of a sinner; as plainly and evidently discovering both its danger and duty, as if a voice from heaven had declared them. Thus it is said, Isa. 8:11. The Lord spake to Isaiah with a strong hand, that is, by a mighty impression upon the prophet's spirit, which was as a voice to him. Thus here, the Lord not only directs a suitable word to a sinner's condition; but also impresses it with such a strong hand upon his heart, as leaves no doubt behind it, but
that it was the Lord himself that spake to his soul. This is Christ's way of speaking by his spirit, to the inner spiritual ear of the soul; not by oraculous voices, which I take to be but the suppositions of an overtroubled fancy; but by an efficacious impression upon the heart. As to oraculous voices, we may sooner meet satanical delusions, than divine illuminations in that way. The learned Gerson speaks of a good man, who, being in prayer, seemed to hear such a voice as this; I am come in person to visit thee, for thou art worthy. But he justly suspecting a delusion of Satan, shut his eyes and said, Nolo hic videre Christum, &c. 'I will not see Christ here, it shall suffice me to see him in glory.' I am sure
Christ's voice in the written word is more sure than a voice from heaven, 2 Pet. 1:19. This inward spiritual impression is Christ's effectual call from heaven; and it is a voice sine strepitu syllabarum, without sound or syllable.
2. As this voice of Christ implies almighty efficacy, so it implies, in like manner, the facility of conversion unto Christ; he can do it easily with a word of his mouth: As in the bodily cures performed by him in the days of his flesh, how suddenly and easily did Christ effect them? Speak the word only, said the Centurion, and my servant shall be healed. Thus, let the Spirit but speak internally to the deadest soul, and it lives. Elijah did but cast his mantle upon Elisha, as he was plowing in the field, and he presently intreats the prophet to give him leave to go home, and bid his friends farewel, and he would follow him: Thus it is here; let a beam of saving light shine from the Spirit into a man's heart; let an effectual impression be made upon his soul, and he is presently made willing to quit and give up his dearest lusts and interests, and to embrace Christ upon the severest terms of the gospel. Conversion is too difficult a work for angels or men to effect in their own strength; but Christ can do it with a word. And thus much of the general nature of Christ's spiritual internal voice; but all this gives us but a remote imperfect knowledge of it:
Therefore, Thirdly, I shall endeavour to open the innate characters and special properties of this internal spiritual voice of Christ, which must be heard, or there can be no opening the door of the heart to receive him.
Characters
I. Character. And the first character is this; it is a secret and a still voice, whereby somewhat is, as it were, whispered into the ear of the soul, making a particular application of what is spoken externally to the ear, much like that of Nathan to David, Thou art the man. This still voice sounds throughout the whole soul, yet none hear it but the soul concerned in it; it is said, 1 Sam. 9:15. "The Lord told Samuel in his ear, the night before," &c. that is, he whispered the secret into the prophet's mind: So the Spirit of Christ whispers a word into the ear of a sinner, which makes his heart to tremble, after this manner, This is thy very state and condition; this is thy sin, which is now opened by the gospel in thine ears. This is a voice without sound or noise to any others, but very intelligible to the soul unto whom it is spoken. You read in 1 Kings 19:11,
12 when Elijah stood upon the mount before the Lord, there came "a great and strong wind, which rent the mountains, and brake in pieces the rocks before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice: And it was so, when Elijah heard it, that ho wrapped his face in his mantle," &c. So it is here; dreadful things are thundered against men by the voice of the law, the terrors of the Lord are made known, hell and damnation are set before the eyes of sinners; but until the Lord come in the still voice of his Spirit, and apply those things to the conscience, the sinner never covers his face with shame and confusion, nor goes aside to mourn and lament his misery. This voice of God sounds to the very centre of the soul. As for the outward voice of the gospel alone, it signifies little; in hearing, men hear not, Mat. 13:13. They hear the voice of man, but not the voice of God: They hear the sound, but feel not the power of the word. What is spoken externally, dies in the ear that hears it:
But this still voice of the Spirit by secret passages makes its way to the heart, and none knows what God speaks but the soul to whom he speaks.
That is the first character.
II. Character. The internal spiritual voice of Christ is a personal and particular voice, speaking distinctly and particularly to the case and state of the soul, as if it were by name. Ministers do, and must speak in general; they draw the bow of the gospel at a venture, not knowing to
whom God will direct the arrow; but the Spirit guides it to the mark. He applies general truths unto particular persons, so as the soul, to whom he directs it, is fully convinced and satisfied the Lord intends and means it, in such a convictive and threatening expression. Oh, saith the soul, hath the Lord singled me out in special? This is my very state and case. You read, John 10:5 that Christ calleth his sheep by name. How doth he call them by name? But by speaking directly and particularly to their condition and case, as if he called them by their particular names. He doth not now in an extraordinary way, as of old, call Samuel, Samuel; or Saul, Saul; but he sends a beam of convincing light into the conscience, plainly discovering this or that to be our sin, danger, or duty; and so as to the effect, it is all one as if God named him: And truly, until it comes to this, the word hath no saving operation upon the soul. A man may hear ten thousand general truths, assent to them, and never be the better for them. How still and quiet was David's conscience, until Nathan struck the nail upon the head, by a home personal application, and then his conscience startled? Thus God singles out one man or woman from among a thousand in the congregation, speaks to the heart, rips up the secure conscience; the rest hear the same words, but feel not the same efficacy. And truly, it is a choice mercy when God shall please thus to single out one person from among many, after this manner to speak to his heart. As Christ said in Luke 4:25, 26. "Many widows were in Israel in the days. of Elias, &c. but to none of them was Elias sent, save unto
Sarepta a city of Sidon, unto a woman that was a widow." So here, multitudes sat with you under the same prayer or sermon, but unto none of them, at that time, was the Spirit sent, to make a particular convictive application thereof, but unto thee. In this the peculiar goodness of God shines out, and should for ever be admired in the eyes of that soul.
III. Character. This spiritual, internal voice of Christ is distinguishable by the soul that hears it from all other voices; John 10:4."The sheep know his voice." As in the stile of the scriptures, there is a weight and majesty which distinguishes it from all human composures; so in this voice of Christ, there is a majesty, a peculiar efficacy, a Divine and awful authority, by which the soul distinguishes it from all human voices. It was said of Christ in the days of his flesh, John 7:46. "Never man spake like this man." The same may we say of his spiritual voice, the soul never
heard such a voice before; it seals the truth upon the heart so firmly, that no objections are left against it. It was not so when he heard the voice of man. And there are two things in this inward voice of Christ, which apparently difference it from all human voices. (1.) A marvellous light comes into the soul with it, which discovers all the secrets of the heart.
God shines into the heart the same time he speaks unto it, 2 Cor. 4:6 and now the secret of the hearts are manifest, and God is acknowledged to be in that word of truth, 1 Cor. 14:25. (2.) A marvellous power accompanieth this voice, to make a deep and firm impression of what is spoken upon the soul: and this power is an innate character of the voice of God, whereby the soul receives it as his, with much assurance, as the apostle speaks, 1 Thes. 1:5. "Our gospel came not to you in word only, but also in power, and in the Holy Ghost, and in much assurance." They could not be more certain of any thing in the world, than they were of this, that it was the Lord that spake to them in that word. It is true, at the first instant, the soul may be amazed and at a loss, as Peter when he was delivered out of prison, Acts 12:11 thought at first he had seen a vision; but when he was come to himself, "Now, (said he) I know of a surety that the Lord hath sent his angel," &c. Thus it is with the soul, it is amazed, and doubts what manner of call or power this is, sure it is, it never heard such a voice, nor never felt any thing like this before. But the matter is quickly cleared up, when the soul hath reflected duly upon it, and finds (as it quickly doth) such a wonderful change of the frame and temper of the heart following upon it. I now speak not of those into whom grace is distilled in the way of godly education in their tender years, but of adult persons, and especially such as have been grosser sinners.
IV. Character. This spiritual internal voice of Christ is a surprising voice, altogether unexpected by the soul that hears it; "I am found of them that sought me not," Isa. 65:1. Little do we foresee the designs God hath upon us in bringing us to such a place, and under such a sermon, at such or such a time; even as little as Saul thought of a kingdom when he was seeking his father's asses. It is much with us as it was with the apostles when Christ called them; little did Matthew think when he sat at the receipt of custom, or Saul think when posting unto Damascus upon the devil's errand, that Christ and salvation had then been so near them.
Some have come to scoff and deride the messengers and truths of God;
others to gratify their curiosity; and many in a customary course, not knowing where else, with peace to themselves or reputation with others, to spend that hour. But God's thoughts were not theirs; the time of mercy was now come and whatever sinful or low ends brought them thither, the Lord's design was then and there to manifest himself to them. It is with such souls, in some respect, as it was with the spouse, Cant. 6:12 to whose expression I may here allude, "Or ever I was aware, my soul made me as the chariots of Abinadab." I went to the congregation for company, I was sitting under the word with a careless wandering heart, as at other times; when lo, above all the thoughts of my heart, an arrow of conviction was suddenly shot into my conscience, which startled, wounded, and disquieted it, as it is now beyond the power of any but Christ himself to settle and satisfy it.
V. Character. This spiritual internal voice of Christ is energetical, great and mighty in power; piercing the heart, cleaving, as it were, the very reins; full of efficacy to the soul that hears it. The power of God comes along with this voice of God. You read, Heb. 4:12. "The word of God is quick and powerful, and sharper than any two-edged sword; piercing even to the dividing asunder of the soul and spirit, of the joints and marrow."
Now this efficacy is not inherent in the word itself, it works not thus as a natural agent; then all would feel this power, that comes within the sound of it. No, this comes from the Spirit of Christ, speaking in it to the sinner's conscience; when it is the administration of the Spirit, then it becomes thus efficacious. You read in Psal. 29 from ver. 3 to 10 of the wonderful efficacy of God's providential voice; "The voice of the Lord is powerful; the voice of the Lord is full of majesty; it breaks the cedars, divides the flames of fire, shakes the wilderness, maketh the hinds to calve." This the providential voice of God, in the winds, thunders, and lightnings, can do; but, alas! what is this to the efficacy of his spiritual voice? What is the breaking of the cedars of Lebanon to the breaking of the heart of a sinner? What is the shaking of the trees in the wilderness to the fears of wrath to come, which shake the souls of convinced sinners, and make their very hearts to tremble? Acts 16:30. What is the dividing of the flames of fire, to the dividing of a soul from its beloved lusts? "The
weapons of our warfare (saith the apostle) are mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," 2 Cor. 10:4, 5. Here be the glorious effects of this voice, which plainly discover from whom it comes. The voice of God is no less to be admired in its magnificent effects in the new creation, than in the first creation, with which the apostle compares it, 2 Cor. 4:6. "God that commanded the light to shine out of darkness, hath shined into our hearts." It was marvellous to see, at the word of Christ, Lazarus, that was dead in his grave, to come forth bound in his graveclothes; and no less to see a soul dead in sin, bound in the bonds of corruption, at a word of Christ, to arise and come forth with spiritual life; John 5:25. "The dead shall hear the voice of the Son of God; and they that hear it shall live."
VI. Character. This spiritual voice of Christ is so convictive to the conscience of a sinner, that it puts a final end to all shifts and evasions:
Whilst man only spake, the soul had a thousand shifts to evade and put off what was spoken; but now all disputes and debates are at an end; no more subterfuges and cunning evasions now. The Spirit when he cometh,
"he shall convince the world of sin," John 16:8. The word signifies to convince by demonstration; and that is, to shew a thing impossible to be otherwise than we represent it to be. Formerly, when the terrors of God were threatened against sin, the shuffling heart was wont to say, this concerns me no more than another; if it go ill with me, it will go ill with thousands as well as me. It is true, this is my evil, and who is without them? I have some evils in me, but yet I have some good too. But no sooner doth the Spirit speak conviction to the conscience, but all these pleas are out of doors. It may be, the state of the sinner's soul was doubtful to him before; but it is not so now: It had some fears of hell, but balanced with some vain hopes of heaven: But now the debate is ended, the great question determined. Whatever I am, or have; Whatever duties
I have done, and whatsoever sins I have avoided, I see I am not regenerated, I am in my natural christless state; and except I be changed,
I must be damned. This was the effect of Christ's convictive voice unto Paul, Rom. 7:9. "I was alive without the law once, but when the commandment came, sin revived, and I died." He had read the law many
a time, and had the literal knowledge of it: But under these things his vain hopes lived and flourished, until the spiritual sense of the law came home to his heart, by the teaching voice of the Spirit, and then his vain hopes gave up the ghost, and his sin and guilt stared in the face of his conscience.
VII. Character. The voice of Christ whereof we now speak, is generally and ordinarily conveyed to the souls of men through the word preached, which is the chosen organ or instrument of its conveyance. We cannot absolutely and universally affirm that Christ always speaks to men this
Way: but certainly this is his standing and ordinary course; 1 Thes. 1:5.
"Our gospel came not to you in word only, but in power, and in the Holy Ghost." Our gospel, because preached and ministered by us; but had that been all, it had come to you in word only, as it doth to many thousand others in the world, who hear and feel nothing in it more than what is human; But unto you it came in power, and in the Holy Ghost; that is, our words were the vehicle and organ through which the vital power of the Spirit was conveyed into your souls. Providences have their voices as well as the word; and sometimes the voice of Christ hath accompanied the voice of Providence, to the conversion of men's souls; but this is more rare and unusual: The established and ordinary way of Christ's speaking to the hearts of sinners, is by the word, and especially the word preached, which upon that very account and consideration, as it is the organ of conveying the voice and power of Christ to the soul, is therefore called the power of "God to salvation," Rom. 1:16. This instrument the Lord generally uses and honours for the conveyance of spiritual life into the souls of men, though it be despised and contemned in the world. "The preaching of the cross is to them that perish foolishness, but unto us which are saved, it is the power of God," 1 Cor. 1:18 i.e. the chosen instrument by which the saving power of God communicates itself to the souls of men: And although God may exert his saving power through providences, yet we seldom or never find he doth so where the word may be had, but is despised and neglected. And truly herein God consults ourpeace and satisfaction; for, suppose he should make use of another medium, as a voice from heaven, &c. and after calling (which is an usual case) the called soul should question all, and say, how do I know but all this may be a delusion? May not Satan impose upon poor mortals, and
this voice from heaven be a counterfeit voice? My eternal estate depends upon it, and I had need to be sure it was the very voice of God himself. In such a case as this, it would be hard to give such clear distinguishing characters as might be to the satisfaction of the soul, and clearly difference one from the other. But now, when God makes the word his instrument in this matter, it yields abundantly more satisfaction; "We have a more sure word of prophecy," surer than a voice from heaven, 2
Pet. 1:19. And though Paul was converted by a voice from heaven, yet the Lord sends him to Ananias to preach the gospel to him, Acts 9:17. The Lord will honour his word. Providence may make way, and prepare the heart; but the word is the instrument by which the Lord puts forth his power ordinarily to salvation.
VIII. Character. The voice of Christ leaves abiding effects and lasting impressions upon the soul that hears it. The words of men are scattered into the wind, but the effects of Christ's voice are durable and lasting things; Psal. 119:93. "I will never forget thy word, for by it thou hast quickened me." How many hundred sermons have we heard, and all those excellent truths vanished away as a dream? Oh, but if ever thou heardst Christ speaking to thy heart in any sermon, or prayer, to be sure that will stick by thee for ever; his words are sealed upon the soul for ever; they are written in the heart, Jer. 31:33. What Job wished, concerning his word, that is really performed in the words of Christ,
"They are written as in the rock for ever." We have slippery memories, but the weakest memory will, and must retain the words of Christ, spoken to the heart by his Spirit; for they are sealed upon it. Job 32:16. "He sealeth their instructions;" and this secures them. Thus you have the innate characters of Christ's voice.
Fourthly, I shall next speak to the personal objects unto whom Christ ordinarily directs this his internal, efficacious, and saving voice or call.
And although it be true that the Spirit of Christ is a free agent, acting with the greatest liberty, and calleth whom he will, according to that, John 3:8.
"The wind bloweth where it listeth." And it is true de facto, that Christ hath made some of all sorts and ranks of men to hear his voice; yet if we consider the way he commonly takes, we shall find that it is very true and seldom, that Christ directs this saving voice or call of his to the great and
wise of this world: 1 Cor. 1:26. "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called." He saith not any, but not many. Some Christ doth call; 'lest (as one notes) the world should think that Christians were deceived through their simplicity and weakness.' One rich Joseph of Arimathea; one honourable Nicodemus, but not many. Men of the greatest fame and renown in the world have been the greatest and fiercest enemies against Christ: Galen the chief physician, Porphyry the chief Aristotelian,
Plotinius the chief Platonist, Lybanus and Lucian the chief orators, were all professed enemies of Christ. Two things make a great man in the eyes of the world; the external endowments of Providence, heaping up riches and honours upon the outward man; and internal gifts and endowments of the mind, adorning the inward man, as strong reason, sharpness of wit,
&c. When both these meet (as many times they do) in one and the same person, they make him great in the eyes of the world, and usually in his own eyes too; yea, too great to stoop to the simplicity of the gospel, and the humbling self-denying terms thereof. These the Lord usually passes by, and directs his voice to the poor: the poor receive the gospel; "God hath chosen the poor of this world, rich in faith, and heirs of the kingdom," James 2:5. And this choice of God, Christ blesseth him for,
Matth. 11:25. "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemeth good in thy sight."
And, indeed, the wisdom of God deserves our admiration in this dispensation: For, (1.) Hereby the freeness of his grace is vindicated. None can now pretend that any earthly excellency commends any man to God, or that the favour of heaven is engaged by the same motives that the respects of this world are: For now you see the truth of that scripture, Job 34:19 before your eyes, "He accepteth not the persons of princes, nor regardeth the rich more than the poor; for they are all the work of his hands." Earthly riches and honours, as empty things as they are, yet are too much idolized by men: What would they be, could they procure our favour and acceptance with the Lord? (2.) By such a choice as this the Lord plainly shews us, that religion needs not worldly props to support it. As at first it was spread by the power of God in the world, by poor contemptible men, so it
is still upheld without human policy or riches. The church is called the Congregation of the poor, Psal. 74:20. The Lord will have us know, that he is able to maintain and carry on his counsels in the world, without the wealth of rich men, the authority of great men, or the policies of wise men; he needs them not. (3.) By this choice he pours contempt upon those things which are most admired among men: So he tells us, 1 Cor.
1:27. "God hath chosen the foolish things of the world to confound the wise; and the weak things of the world to confound the things that are mighty." And, certainly, shame and confusion of face will cover the great ones of this world in the world to come, when they shall see these poor
Christians whom they contemned and scorned upon earth, as not worthy to come into their presence, to be so infinitely preferred before them in the favour of God. In a word, this efficacious spiritual voice of Christ is directed but to a few, even of the many that sit within the sound and call of the gospel, Matth. 22:14. "Many are called, but few are chosen."
Christ's flock is a little flock. There be many birds of prey to one bird of paradise: Many common pebbles to one sapphire or diamond. It is not for us to dispute the reason, but to adore the sovereignty of God in this matter. And of those few whom he calleth, the greatest part is of the lower rank and order of men. The glitter and dazzle of this world blinds the eyes of the greatest. Extremity of pinching wants diverts the minds of the very lowest; but, betwixt these two extremes there is a third sort of persons whom the Lord most usually calls.
Fifthly, If it be queried why the voice and call of Christ should be directed to this person rather than to that? Certainly, it is not from any dignity or excellency outward or inward, that Christ sees in one above another; for all are shut up under the same common sin and misery of the fall; and therefore the apostle told the Ephesians, who had heard and answered the voice of Christ, "that they were by nature the children of wrath even as others," Eph. 2:3. If it were not so, man would have something to glory in before God; but Christ resolves this whole dispensation into its proper cause, the good pleasure of the Divine will, Mat. 11:26. "Even so, Father, for so it seemed good in thy sight." This good pleasure of the will of God sometimes orders those to hear the voice of his Son, that seem to stand at a far greater distance and improbability to hear it than others do. It is said of the Ephesians, that they were afar off, Ephes. 2:13 yet they heard
the voice of Christ, when that discreet scribe, Mark 12:34 who was not far from the kingdom of God, and Agrippa, Acts 26:28 who almost, or within a very little, was persuaded to be a Christian, never heard it; therefore it is said, Matth. 8:11, 12. "Many shall come from the cast and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: But the children of the kingdom shall be cast out into outer darkness." O marvellous dispensation! many a poor soul under the greatest disadvantages, a poor servant that hath but little time, and multitudes of incumbrances; yet such a one is often called effectually by this voice of Christ; when those that enjoy multitudes of opportunities, and have abundance of time lying upon their hands which they know not what to do with; who have the choicest books at command, yet hear nothing, and feel nothing amidst all these advantages to any purpose; all this is wholly to be resolved into the good pleasure of the will of God.
Sixthly, In the next place, let us view the effects of this voice of Christ upon the souls of men, and we shall find divers remarkable effects wrought upon the heart by it.
Effects I. Effect. And the first effect of the voice of Christ, is conviction upon the conscience; conviction both of sin and misery, John 16:9. "The Spirit when he cometh, shall convince the world of sin." This is a voice of terror; it strikes dead the vain hopes of a sinner, Rom. 7:9. Now the soul that was before secure and quiet, becomes the seat of trouble and anxiety; It is true, there was a general conviction of sin before, they knew that all are sinners; that they denied not. But alas! this general conviction is quite another thing to what the soul feels now; now it can shift and wave the matter no longer. This voice of Christ "shews them their iniquities, and how they have exceeded," as the expression is, Job 36:8, 9 exceeded in number, and exceeded in heinousness of aggravation. A general conviction of sin affects a man no more than the sight of a painted lion upon a sign post; but when a particular conviction is set home upon the conscience, by this special inward voice of Christ, sin is then like a living lion, meeting a man in the way, and roaring dreadfully upon him. This is the first effect of Christ's voice, and is introductive unto the,
II. Effect. Which is humiliation, and Contrition of heart for sin; those threats of scripture against sin and sinners, which were wont to be slighted, are now trembled at; those Jews, Acts 2:37 to whose hearts
Christ spake in Peter's sermon, as soon as ever they heard his voice, sounding conviction in their consciences, they were presently pricked at the heart; no sword or poniard can make such a wound, and put a poor creature into such pain, as a sight of sin will do; therefore, Zech. 12:10 they are said to mourn for Christ, as for an only son. Now this is the glorious prerogative of Jesus Christ, to be able to reach and wound the heart with a word: The voice of man cannot do it; but the spirit of a man lies naked and open, both to be wounded and healed by a word from the mouth of Christ. No sooner hath a poor sinner heard the awful voice of conviction spoken to his conscience, by the Lord Jesus, but he feels himself sick at heart; home he goes from that sermon by which Christ spake effectual conviction to him, crying, O sick! sick! my soul is distressed, because of sin! There is, indeed, a great difference in the depth and degrees of this contrition and humiliation; it penetrates deeper into some hearts than others, and holds them longer under it: But certain it is, who ever hath heard the convincing voice of Christ, he feels so much sorrow for sin, as for ever separates him from the love of it.
III. Effect. This voice of Christ rouses and awakens the careless and sluggish mind to the greatest solicitude and thoughtfulness after deliverance, and escape from the danger that hangs over it; Acts 16:30.
"Trembling and astonished, he cried out, Sirs, what must I do to be saved?" All the powers of the soul run into solicitude and care about deliverance. You shall generally observe in convinced and humbled sinners, three evident signs of extraordinary solicitude about salvation.
(1.) There is a strong intention of their minds and thoughts, they stand night and day like a bow at the full bent; their thoughts are still poring upon this matter, their sleep departs, for their sin and danger is ever before them. (2.) It appears by their searching inquisitiveness about the way of escape; the question they still carry with them from company to company, where they meet with any whom they judge able to resolve or direct them, is this: What course shall I take? What shall I do? Is there any hope for such a one as I? Did you ever know a soul in my condition?
(3.) It appears by the little notice they take at this time of their outward
troubles and afflictions; which, it may be, are strong and sharp enough to overwhelm them at another time: but now they take little notice of them.
Sin lies so heavy, that it makes heavy afflictions lie light.
IV. Effect. A fourth effect of the voice of Christ, is encouragement and hope, putting the soul upon the use of means in order to the attainment of Christ and salvation; for, it is an inviting as well as a convicting voice: and this is a remarkable difference betwixt the voice of Christ and the voice of Satan, with respect to sin. Satan labours to cut off all hope, and strike the soul dead under the despair of mercy; as well knowing, that if he can cut off hope, all emotions and endeavours of the soul after Christ are effectually stopt, and at a dead stand: But how much convincing terrors soever there are in the voice of Christ, there is always something left behind it upon the heart to breed and support hope. And truly the soul amidst these sad circumstances, hath great need of some encouragement; but the Lord usually, after sharp convictions, sets home upon the soul such a word as that, John 6:37. "Him that cometh to me I will in no wise cast out: For I came down from heaven not to do mine own will, but the will of him that sent me." Wherein Christ offers the most rational satisfaction, and greatest encouragement imaginable, that a poor convinced sinner, if he be made willing, shall certainly find a hearty welcome and acceptation with Christ. For mark how he argues it on purpose for the satisfaction of such souls; "I came not down from heaven to do mine own will, but the will of him that sent me," The force of the encouragement lies here, "I and my Father are one," one in will, and one in design, our wills never did, nor possibly can jar and clash one with another; that would be utterly repugnant to the perfect unity that is betwixt us. Now, saith he, I came down from heaven, not only to do mine own will,) which must necessarily be supposed to be intently set, and strongly inclined to receive and save all convinced and willing sinners, this being the very end of my incarnation and death) but also to do the will of my Father, who hath sent me to bind up the broken-hearted, and anointed me to preach good tidings to the meek, Isa. 61:1. And therefore no such soul can rationally doubt of a welcome reception with me. And because the fears and jealousies of a convinced conscience are great and many, and the devil sets in with them to aggravate them beyond the hopes of mercy; therefore it is usual with the Lord, at such a time as this,
to direct the convinced and trembling sinner to such a scripture as that, Heb. 7:25. "Wherefore he is also able to save them to the uttermost, that come unto God by him," &c. Making the fulness of Christ's saving power to shine with a cheerful beam into the dark and distressed soul of a sinner, from such a word as that.
V. Effect. A fifth effect or consequent of Christ's powerful voice, is an attractive efficacy, or sweet alluring of the soul to Christ by that power and efficacy which it communicates to the soul, John 6:44, 45. "No man can come unto me, except the Father which hath sent me draw him.
Every man, therefore, that hath heard and learned of the Father cometh unto me." Mark it, this voice speedily puts the soul into motion after Christ; coming follows hearing; when once the soul hath heard the voice of God, away it comes from all sinful engagements in the world; all bonds and ties betwixt the soul and sin break asunder and give way; nothing can hold it from Christ. There is a strange restlessness in the spirit of man, nothing but Christ can centre and quiet it.
VI. Effect. And then lastly, the last effect of Christ's voice or call is sweet rest and consolation to the inner man. When once the soul is come home to Christ by the efficacy of his heavenly call or voice, it enters into peace,
Heb. 4:3. "We, which have believed; do enter into rest;" not only shall, but do enter into rest. As the first effect of Christ's voice was terror and great trouble to the soul, so the last effect is peace; it puts the soul into the most excellent position in the world, for comfort and joy; it never stood upon such ground before; for this vocation stands betwixt predestination and glorification, Rom. 8:30. "Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified; and whom he justified, them he also glorified." See here into what a blessed mount of vision, the voice of Christ calleth the souls of sinners! where, let the soul look backward or forward, from eternity, to eternity, there is nothing but a vision of peace before its eyes. This call of God points it backward to God's eternal choice, which by this very call it is now manifest, he made of that soul before the world was; and it also points forward to that eternal glory unto which God is leading it. These are the effects of this Almighty voice of Christ, and these the special instructions sealed by it upon the hearts of men.
But now, this voice of Christ is not heard at all times; but in some special season or hour, as Christ calls it, John 5:25. "The hour cometh when the dead shall hear the voice of the Son of God." And, elsewhere, by the apostle, it is called "the accepted time, the day of salvation," 2 Cor. 6:2.
And the conjunction of the Spirit of Christ with the word, ordinances, or providences of God, but especially the word, makes this blessed hour. The word alone, though never so excellently preached, conduces no more to the conviction and salvation of a sinner than the waters of Bethesda did, when the angel came not down to trouble them, John 5:4. But when the Lord pours out his Spirit with the word, according to that promise, Prov.
1:33. "I will pour out my Spirit upon you, and make known my words unto you," then Christ speaks to the heart; this great conjunction of the word and Spirit makes that blessed time and season of salvation the time of love, the time of life. Now the voice of Christ is heard with effect; the ordinances impregnated with convincing and converting efficacy. There was an abundant effusion of the Spirit in the first age of Christianity, and then the voice of Christ was heard by multitudes of souls at once. There hath since been a restraint of the Spirit, comparatively speaking; whereas three thousand souls were then converted at one sermon, possibly three thousand sermons have since been preached, and not one soul effectually called. This hath made the church like a wilderness; a land of drought; and so it is like to remain, "until the Spirit be poured upon us from on high, and the wilderness be a fruitful field;" according to that promise,
Isa. 32:15. And such a time we expect; Lord hasten it, when the waters, of the ordinances shall be healed, "and every thing that liveth, which moveth whithersoever the river shall come, shall live. And fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kind, as the fish of the great sea, exceeding many," Ezek. 47:9, 10. Then ministers shall no longer fish with angles, catching now one, and then another; but shall spread forth their nets, and inclose whole shoals, multitudes of converts.
In the mean time there are some signal periods, and happy seasons, wherein Christ uttereth his almighty voice in the word; but that season is utterly unforeknown to man; we cannot say when it will come, but are to wait for it, as the man did at the pool of Bethesda. Ministers must preach in hope, wait in hope, if at any time God will give the people repentance,
2 Tim. 2:25. We are often mistaken in our conjectures; when we have
made the best preparations, and find a more than ordinary enlargedness of spirit, we are apt to conclude, certainly this is the blessed hour wherein
Christ will speak to the heart as we do to the ear; but we oft-times find ourselves mistaken; yet we must wait in hope, and so must our people.
Such a happy time may come, and when it doth, it will be a day for ever to be remembered; because then the first actual application of Christ will be made to your souls; without which all that the Father hath done in election, and the Son in his meritorious redemption, had been of no benefit or advantage to your souls, And, therefore, you shall find that this work of the Spirit stands betwixt both those works, and makes them both effectual to our salvation, 1 Pet. 1:2. This is that blessed hour upon which our eternal blessedness depends; eternity will be taken up in blessing God for this hour: it will be celebrated for ever in your praises, in the world to come. O what an influence hath this hour to all eternity! The hearing of this voice of Christ effectually opens the cabinet-counsels of heaven, and brings to light the eternal counsels of God concerning you; 1 Thes. 1:4, 5.
"Knowing brethren, beloved, your election of God: for our gospel came not unto you in word only, but also in power, and in the Holy Ghost."
This gives greater assurance of the eternal love of God to a man's soul, than the sweetest smile of providence or any oraculous voice from heaven could do. This is the time of life, the day of our spiritual resurrection,
John 5:25. A greater and more glorious resurrection by far than that of your bodies at the last day; so much greater, as the value of your souls is above your bodies. As, also, because the blessedness of your corporeal resurrection depends upon this your spiritual resurrection, by the voice of Christ. Dreadful will the voice of Christ be at the resurrection of your bodies, except you first hear this vital voice of Christ quickening your souls on earth with spiritual life. To conclude; this is the great Æra, or head of account, from which you are to reckon and date all your spiritual sanctified mercies; for as the Lord said unto the Jews, Hag. 2:19. "From henceforth will I bless you;" so saith the Lord to you, from this hour wherein you have heard and obeyed the voice of Christ, will I bless you for ever with all spiritual blessings in heavenly places in him.
I. Use, for Lamentation This point presents us with abundant matter of lamentation and
mourning over the greatest part of those that sit under the sound of the gospel; but yet as Christ speaks of the Jews, John 5:37. "who have not heard the voice of God at any time:" the ministerial voice of Christ they hear daily; but this efficacious internal voice, which makes the ministerial voice the word of life and power, they have not heard. The gospel, to the most of our hearers, is but an empty sound: this is a sad symptom, 2 Cor.
4:3. "If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not," &c. This hiding of the gospel is not opposed to the external ministration of it, nor yet to the understanding of the true sense and meaning of the truths delivered by it; but only to that internal efficacy which is here called the hearing of Christ's voice. Our people are generally well satisfied when they have heard a sermon, much more if they can remember something of it, though the Lord hath not spoken one truth they have heard home to their hearts. Now this is a sad case, and God grant it be not that very judgment threatened, Isa. 6:9. "Hear ye indeed, but understand not; and see ye indeed, but perceive not." So that hearing the mere voice of man, without feeling the power of God, is all one as if we heard not. Reflect sadly upon this you that sit as unconcerned under the word as the seats you sit upon. God speaketh once, yea twice, but man perceiveth it not.
Well, the eternal decrees and counsels of God are now executing upon the souls of men under the gospel. As many as are ordained to eternal life shall believe and feel the power of God's truths upon their hearts, Acts
13:48. And methinks it should be of a startling consideration, when you shall see others struck to the heart, cast into fears and tremblings by the same word that doth not in the least touch your hearts. It may be you think this is but fancy and melancholy; that very thought is an artifice of Satan to blind your eyes. I am sure Christ made another use of it, when he told the secure and self-righteous Jews, Mat. 21:32. "John came unto you in the way of righteousness, and ye believed him not; but the publicans and harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him," q. d. What shift did you make to quiet your consciences, when you saw other poor sinners so humbled, and brought to faith under John's ministry? It is strange there should be no reflections in your consciences upon your own state and condition; but thus it must be, one shall be taken and another left; to some it shall be the savour of life unto life, and to others the savour of death unto death. O
who can look over so great a part of a congregation without melting bowels of compassion! Considering that unto this Hay the Lord hath not given them eyes to see, nor ears to hear: They have heard multitudes of sermons; they have heard also what effects they have had upon other men's hearts, but none upon theirs. O that sych poor such would cry to the Lord Jesus, in such language as that, Cant. 8:13. "The companions hearken to thy voice, cause me to hear it." Lord, let me not sit under the word any longer deaf to the voice of thy Spirit in it. Open and unstop the ears of my soul, that I may hear thy voice, and feel thy power; otherwise the external ministerial voice will be ineffectual to my salvation; it will be but a rattle to still and quiet my conscience for a little while, and a dreadful aggravation of my misery in the issue.
II. Use, for Information Secondly, The point before us presents five other truths with equal clearness to our eyes.
Infer. 1. In the first place, hence it follows, that we have this day before our eyes a great seal and confirmation of the truth of the scriptures. No miracles can seal it firmer than the events of it do, which are visible to all that will observe them. What yon read in the word you may see every day fulfilled before your eyes. You read, 2 Cor. 2:15, 16. "We are unto God a sweet savour, of Christ, in them that are saved, and in them that perish.
To the one we are the savour of death unto death, and to the other the savour of life unto life." And again, Acts 28:24 it is observed, that when
Paul in his lodgings had expounded and testified the kingdom of God to the people, and persuading them to believe from morning to evening; it is observed, I say, that some believed the things that were spoken, and some believed not. Here you see the different, yea, the contrary events of the preaching of the gospel, according to the scripture-account of it; it quickens some, and kills others; it brings some to faith, and leaves others still fixed in unbelief. Compare this account with what is daily before your eyes; do you not see souls differently influenced to contrary effects under the same word? One melting and tender, another hardened and wholly unconcerned? Tell me, you that are apt to ascribe all to nature, how comes it to pass that men exercising reason alike, men that have the same inbred fears and hope of things eternal, who have the same passions and
affections, and are in the self-same condition and state with others; yet one man's heart shall be wounded, and go away trembling from under the self-same word, which affects the other no more than if it had been preached among the tombs to the dead that lie there? Say not, some have more courage than others, or clearer understandings; for it is most certain the word hath convinced as rational and courageous persons as those upon whom it has had no such effect. I doubt not but the jailor that was cast into such tremblings and astonishment, Acts 16:30 was as stout and rugged a person as any to whom Paul usually preached: his very office bespake him such a man. Wonder not what it is that makes men fright at such a sound, which you hear as well as they, but it affects you not: The Lord speaks in that voice to their hearts, but not to yours; and so it must be according to the account the scriptures gives us of the contrary events of the gospel upon them that hear it; which is, I say, a fair and firm seal of the truth of the scriptures, and highly worth the due observation of all men.
II. Infer. What dignity hath God stamped on gospel-ordinances, in making them the organs and medium through and by which Christ speaks life to dead souls. This greatly exalts the dignity of the gospel, and deservedly endears it to all our souls: I deny not but God can convey spiritual life immediately without them; but though he hath not tied up himself, yet he hath tied us up to a diligent and constant attendance upon them, and that with the deepest respect and reverence to them; Luke
10:16. "He that heareth you, heareth me: and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me."
Behold how this sin is graduated and aggravated to the height of sinfulness. The contempt of the gospel runs much higher than men are aware of. We think it no great matter to neglect and contemn a messenger of Jesus Christ; but that contempt flies in the very face and authority of Christ, who gave them their commissions; yea, in the very face of God the Father, who gave Christ his commission. Christ speaks in and by his ministers, they are his mouth, Jer. 15:19. Moreover, the sin strikes at our own souls, and we injure them as well as Christ. For the word preached is his appointed instrument to convey spiritual life, the best of blessings, to our souls. Upon which account it is called "the word of life," Phil. 2:16 and "the power of God to salvation" Rom. 1:16. We then militate against
our life and salvation, when we despise and neglect the ordinances of God. It is good for men to lie under them, and continually wait on them; who knows when the Spirit of God will breathe life to your souls through them? What if yet you have found no such benefit from them? The very next opportunity may be the time of life, the appointed season of your salvation. Bring your carnal relations to them, as they did their sick and diseased friends, in the days when Christ was on earth, laying them in the way he was to pass. Christ will honour his ordinances; see that you do not despise them. I think no age was ever deeper drenched in the guilt of this sin than the present age is.
III. Infer. What a fearful judgment is the removing the gospel from a nation, seeing it is in and by the gospel Christ speaketh life to the souls of men!
The Spirit of God, and the word of God usually come and go together; when therefore these are gone, no more conversions are to be expected; dreadful is the case of that people, Prov. 29:18. "Where no vision is, the people perish." Those are direful menaces, Isa. 8:16. "Bind up the law, seal up the testimony among my disciples." And Rev. 2:5. "I will remove thy candlestick out of its place." Better the sun were taken out of heaven than the gospel out of the church. O England! provoke not thy God to execute upon thee the judgment here threatened. Think not God hath made such a settlement of the gospel, that it shall never be removed, however you use it. Your Advocate in heaven hath obtained it for you for a time upon trial; if you bring forth fruit, well; you and the generations to come shall be happy in it; if not, this blessed tree, which hath brought forth so many mercies to you and yours, must and will be cut down, Luke
13:8. Yea, and even now "is the ax laid at the root of the tree," Mat. 3:13.
It is an allusion to a carpenter that throws down the ax and saw at the root of the tree he intends to cut down. The only ground of hope which remains with us this day, is, that there are some buds appearing, some fruits putting forth; and if there be a blessing in the bud, the Lord will spare it, according to Isa. 65:8. But these hopes are balanced with many sad symptoms, which may make us tremble to think what God is about to do with such a sinful nation.
IV. Infer. Those that have heard Christ's voice and call in the gospel, have
no reason to be discouraged from going to Christ in the way of faith; Christ's call is a sufficient warrant to believe. Many poor souls are staggered in their work of faith, by the fear of presumption; an ugly objection which they know not how to clear themselves of: but certainly, this, above all considerations in the world, enervates this objection of presumption. Then men presume, when they act without a call or warrant; but if Christ have spoken to your hearts by the voice of his Spirit, you have the best warrant in the world to go to him. What though you know not the issue? yet your obedience is due to his call. "By faith
Abraham, when he was called to go out into a place, which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went," Heb. 11:8. So must you. It is not necessary to your going to Christ, that you must be ascertained before-hand what the event and issue thereof shall be. Your believing is an act of obedience to the voice of Christ that calls you. When therefore Satan shall object, what, such a wretched soul as thou go to Christ! Canst thou imagine to find entertainment with him, whom thou hast so abused and deeply wronged?
Thy answer shall be ready: It is true, I have been a vile wretch, and deeply wronged the Lord Jesus; but Christ hath spoken to my heart, he hath called me, and therefore it can be no presumption in me to go at his call; but contrariwise, it would be flat rebellion against his Sovereign command to refuse to believe, and come unto him; yea, it would be a greater sin than any of my former sins, have been. Besides, had the Lord
Jesus no intention of mercy (as thou maliciously insinuatest) towards my soul, he would never have spoken to my heart by conviction and persuasion, as he hath done.
V. Infer. If no soul can open to Christ until it hear his powerful, spiritual voice, then the change made upon men by conversion is wholly supernatural.
The rise of faith is from this power of Christ, not from the nature of man, John 1:13. Proud nature arrogates this power and honour to itself, but without any ground; for though some things may be done by men in their natural state, which have a remote tendency to conversion and spiritual life, yet it can never open to Christ savingly, without a power communicated from himself. There is a total impotence in nature to
produce such an effect as this. The scripture speaks it roundly; telling us, "The natural man cannot (of himself) know the things that are of God," 1
Cor. 2:14. Cannot believe; for faith is not of ourselves, it is the gift of God,
John 6:44. Cannot obey; Rom. 8:7. "The carnal mind is not subject to the law of God, neither indeed can be." Cannot speak a good word, Mat.
12:34. Cannot think a good thought, 2 Cor. 3:5. What a poor impotent thing then is the natural man, who can neither believe, nor obey, speak a good word, nor think a good thought, by any natural power of his own?
Say not it is against reason for God to require men to do what they cannot, and then damn them for not doing it. For, (1.) though man hath lost his ability to obey, yet God hath not lost his right to command. For at that rate any man might shake off the yoke of God's sovereignty by disabling himself through his own sin, for the duties of obedience. (2.)
Though man hath not sufficient power, yet there is in him an intolerable pride, which puffs him up with a conceit that he hath what he hath not, and can do what he cannot. The command is therefore of great use to check this pride, and convince man of his impotency, Rev. 3:17. (3.) Every man can do more than he doth towards his own conversion. And therefore it is good for men to be urged by the commands to all those duties, in the use and observance whereof Christ ordinarily comes into the soul, by a supernatural power.
III. Use, for Exhortation This voice gives a loud call to all that are within the sound of the gospel, especially to such as begin to feel some power accompanying the word to their hearts, diligently to hearken to the voice of Christ, and obey his first call without further delay; Rev. 2:7. "He that hath an ear to hear, let him hear." It is a dreadful and dangerous thing to turn away the ear from him that speaks from heaven; Heb. 12:25. "See that ye refuse not him that speaketh; for if they escaped not that refused him that spake on earth, much more shall we not escape, if we turn away from him that speaks from heaven." See that ye refuse not. The caution implies the matter to be very weighty, and a neglect or refusal in this matter, to be highly dangerous. Turn not away your car, be not guilty of the least aversion, slight, or neglect, in so great or important a concern. And truly this caution is no more than needs; for Satan is never more busy with the
souls of men than when Christ gives them their first call to himself.
O what a thick succession of discouragements do impetuously assault the soul at this time! Art thou young? Then he insinuates that it is too soon for thee to mind the serious things of religion. This will extinguish all thy pleasure in a dull melancholy; thou mayest have time enough hereafter to mind these matters. This temptation Augustine confesseth kept him off many years from Christ. But certainly, if thou art old enough to be damned, thou art not too young to mind Christ and salvation. There are graves just of thy length, and abundance of young sprigs, as well as old logs burning in hell-flames. Besides, all those godly young ones which turned to the Lord betimes, as Josiah, Abijah, Timothy and many more, will be your judges, and condemn you in the great day. Never any repented that they opened to Christ too soon: Thousands have repented that they kept him out so long. Art thou old? then he scares thee with the manifold sins of thy youth, and rolls them as blocks in thy way to Christ.
And whether young or old, he will be sure to present the sufferings, reproaches, and persecutions of godliness, to discourage thee from hearkening to the voice of Christ. But what are the sufferings for Christ here, to those sufferings from Christ hereafter? What are the pains of mortification to the pains of damnation? Besides, all the promises of Christ, promises of strength, comfort, success, &c. go along with the command of Christ to believe, and shall surely be performed to the obedient soul. See therefore that thou refuse not his voice.
IV. Use, for Trial But you will say, all that hear this spiritual voice of Christ are said to live,
John 5:25. Now I am much in the dark whether ever this vital voice of Christ hath sounded into my soul. Alas! I feel little of any thing of the spiritual life in my soul. I am dead and dark.
Quest. By what signs doth the life of Christ discover itself in the souls of men?
Answ. I answer, there are diverse signs of spiritual life, and blessed is the soul that finds them.
1. There is a spiritual sense and feeling flowing from, and accompanying the spiritual life. I speak not only of the sense and feeling of comfort, for many a soul that is in Christ, feels little of that; but certainly, there is a sense and feeling of the burdensomeness of sin, Rom. 7:24. And it is well that we can feel that; for there are multitudes in the world that are past feeling, Isa. 6:9, 10. It is a sign Christ hath spoken to thy heart, if sorrows for sin begin to load it.
2. Spiritual motions towards Christ are a sign of spiritual life: at least, that God is about that quickening work of faith upon thy soul, John 6:45.
"Every man that hath heard and learned of the Father cometh unto me."
The effectual voice of God sets the soul in motion towards Christ; the will is moving after him; the desires are panting for him. The voice of God makes the soul that hears it restless. As for others, their wills are fixed, there is no moving of them, John 5:40. Now consider how it is with thee, reader: Art thou one that art weighing and pondering the terms of the gospel, struggling through discouragements and temptations to come to Christ upon his own terms, lifting up thy heart to him for power to believe, crying with the spouse, Draw me, I will run after thee? This is a comfortable sign Christ hath spoken to thy heart.
3. A spirit of prayer is an evidence of spiritual life, as the effect of Christ's voice to thy soul. As soon as ever Christ hath spoken effectually unto
Paul's heart, the first effect that appeared in him as a sign of spiritual life, was prayer-breath, Acts 9:11. Behold he prayeth! God hath no still-born children. Measure thyself by this rule: Time was, when thou couldst say a prayer, and wert very well satisfied with it, whether thou hadst any communion with God in it or no; but is it so still? Is there not a holy restlessness of spirit after God, since the time that his word came home to thy heart? Surely thou canst remember when it was not with thee as it is now.
4. There is a spiritual relish, a divine gust resulting from the spiritual life, which is also evidential of it; Omnis vita gustu ducitur. If God have spoken life to thy soul, there will be in it an agreeable pleasure and delight in spiritual things, Psal. 63:5. "My soul shall be satisfied as with marrow and fatness," &c. Now thy thoughts can feed with pleasure upon spiritual things which they nauseated before.
5. Spiritual aversations as well as spiritual inclinations speak a spiritual life. Every creature hath an aversation to that which is noxious and destructive to it. Now there is nothing so destructive and dangerous to the spiritual life as sin; that is the deadly poison which the renewed soul dreads, Psal. 19:13. "Keep back thy servant also from presumptuous sins."
It cries out as a man that finds himself upon the brink of a pit, or edge of a precipice: Keep back thy servant. Such aversations to sin, and tremblings under temptations tending thereunto, are a comfortable sign
Christ hath spoken life to thy soul.
Lastly, Heavenly tendencies and propensions after God are an excellent sign thy soul hath heard his voice, and been quickened with spiritual life by it. Sanctification is a well of water springing up into everlasting life,
John 4:24. If thou hast seen the beauty, felt the power, and heard the voice of Christ, thy soul like an uncentered body, will be still propending, gravitating, and inclining Christward. When thou hast once heard this effectual call, Matt. 11:28. Come unto me, thy soul will be continually echoing with the spouse, Rev. 22:17. "Come Lord Jesus, the Spirit and the bride say come, and let him that heareth say come." A sweeter sign of thy hearing Christ's voice can hardly be found in a soul of man, than restless longing to be with Christ in the state of perfect freedom from sin, and full fruition of the beloved and blessed Jesus.