SERMON X.
SERM . X.
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SERMON X.
Opens the second Branch of the PropheticalOffice,consisting in the Illumination of the Understanding.
LUKE. xxiv. 45. Then opened he their underslandings, &c.
KNOWLEDGE of spiritual things is well distinguished into intellectual and practical : the first hath its feat in the mind, the latter in the heart.
This latter, divines call a knowledge peculiar to saints ; and, in the apostle's dialect, it is υπερςχον της γνωσεως Χρισ8 Ιησε, Phil. iii. 8. " The eminency, or ex66 cellency of the knowledge of Christ . "
And indeed, there is but little excellency in all those petty notions which furnish the lips with discourse, unless by a sweet and powerful influence they draw the conscience and will to the obedience of Christ.
Light in the mind is necessarily antecedent to the sweet and heavenly motions and elevations of the affections: For the farther any man stands from the light of truth, the farther he must needs be from the heat of comfort.
Heavenly quickenings are begotten in the heart, while the fun of righteousness Ipreads the beams of truth into the understanding, and the soul fits under those its wings ; yet all the light of the gospel spreading and diffusing itselfintothe mind, can never lavingly open and change the heart, without another act of Christ upon it ; and what that is, the text informs you ;
Then opened he their understandings, that they might understand thefcriptures.
In which words we have both an act of Christ upon the disciples understandings, and the immediate end and scope of that act.
1. Christ's act upon their understandings : He opened their un derstandings. By understanding is not here meant the mind only, in opposition to the heart, will, and affections, but these were opened by and with the mind.
The mind is to the heart, as the door to the house: what comes into the heart, comes in at the understanding, which is introductive to it; and altho' truths sometimes go no farther than the entry, never penetrate the hearts, yet, here, this effect is undoubtedly included.
Expositors make this expression parallel to that in Acts xvi, 14. " The Lord opened the heart of Lydia."
And it is well observed, that it isone thing to open the scriptures, that is, to
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expoundthem, and give the meaning of them, as Paul is said to do in Acts xviii. 3. and another thing to open the mind or heart, as it is here.
There are, as a learned man truly observes, two doors of the soul barred against Christ ; the underslanding by ignorance ; and the heart by hardness : both these are opened by Christ *.
The former is opened by the preaching of the gospel, the other by the internal operation of the Spirit.
The former belongs to the first part of Christ's prophetical office, opened in the foregoing sermon; the latter, to that special internal part of his prophetical office, to be opened in this.
And that it was not a naked act upon their minds only, but that their hearts and minds did work in fellowship, being both touched by this act of Christ, is evident enough by the effects mentioned, verse 52, 53. " They returned to Jerufalemwith
" great joy, and were continually in the temple, praising and bleffingGod."
It is confessed, that before this time Christ had opened their hearts by conversion; and this opening is not to be understood simply, butfecundumquid, in reference to those particular truths, in which, till now, they were not sufficiently informed, and so their hearts could not beduly affected with them.
Theywereverydark in their apprehenfions of the death and resurrection of Christ ; and consequently their hearts were sad and dejected about that which had befallen him, verse 17.
But when he opened the scriptures and their understandings and hearts together, then things appeared with another face, and they return, blessing and praising God.
2. Here is farther to be considered, the design and end of this act upon their understandings ; That they might understand the scriptures.
† Where let it be marked, reader, that the teachings of Christ, and his Spirit, were never designed to take inen off from reading, and studying, and seachingthe scriptures, as some vain notionists, have pretended, opposing those things which are fubordinated, but to make their studies and duties the more fruitful, beneficial, and effectual to their souls ; or that they might this way receive the end or blessing of all their duties. God never intended to abolish his Word, by giving
* It is he who opens our hearts by his law. Capel.Specil, p. 57.
† God does not give the Spirit to his people, on purpose to abolish his Word, but rather to render the word effectual and profitable to them ; and therefore the fanatics falsely, under pretext of revelation, take a liberty to flight the scriptures.
Calvin on this place.
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SERM. X. his Spirit; and they are true fanatics (as Calvinuponthisplace calls them) that think, orpretendfo: By this means he would at once impart more light, and make that they had before more operative and useful to them, especially in such a time of need as this was.
Hence we observe, Doct. That the opening of the mind and heart, effectually to receive the truths of God, is the peculiar prerogative and office of Jesus Christ.
One of the great miseries under which lapsed nature labours, isspiritualblindness f. Jesus Christ brings that eye-salvewhich onlycancure it.
Rev. iii. 18. " I counsel thee, to buy of me "eye-salve, that thou mayst see."
Those to whom the Spirit hath applied it, can say, as it is 1 John v. 20., "We know
" that the Son of God is come, and hath given us an under- " standing, that we may know him that is true; and we are in " kim, that is true, even his Son Jesus Christ: this is the true
"God, and eternal life.
" To the spiritual illumination of a foul, itfufficesnot that " the object be revealed, nor yet that man, the subject of that
" knowledge, have adueuseofhis own reason; but it is further "neceffarythat the grace and special assistanceoftheholySpirit
"be fuperadded, to open and mollify the heart, and so give ita "duetasteandrelish of the sweetness of spiritual truth." By opening the gospel, he reveals truth to us, and by opening the heart, in us. Now, though this cannot be without that, yet it is much more excellent to have truth revealed in us, than to us.
Thisdivines callpraecipuum illudαπδιέλεσμαmuneris prophetic i; " the principal perfective effect of the prophetical office," the special blessing promised in the new covenant, Heb. viii. 10.
" I will put my laws in their mind, and write them in their "Hearts."
For explication of this part of Christ's prophetical office, I The eyes of the blind must be anointedwitheye-salve,by which man, being cured of his blindness, is restored to spiritual fight.
Glaf. Phil. 2 part, p. 340.
Ad perfect am et propriam rerum fupernaturalium cognitionem, nonfufficere ex parte object i revelationem, nec ex partefubjecti debitum ufum ration is,fed in super requiri gratiam Chrifti, etspeciale adjutorium Spirit us Sancti quo cor aperiatur, emolliatur, etfupernaturalis veritatis dulcedinis rectæ habeat proportion at am eξιν etguftumfpiritualisjudicii.
Reynold. Animal.Homo, P. 23.
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thall, as in the former, shew what is included in the opening of their understanding, and by what acts Christ performs it.
And, First,Give you a brief account of what is included in this act of Christ ; take it in the following particulars.
1. It implies the transcend ant nature of ipiritual things, far exceeding the highesl flight andreachofnatural reason.
Jesus Chriftmust by his Spirit open the understandingsofmen, or they can never comprehend such mysteries.
Some men have strong natural parts, and by improvement of them, are become eagleeyed in the mysteries of nature. Who more acute than the hear then lages? Yet, to them the gospel seemed foolishness, 1 Cor. i. 20.
Austin confesses, that before his conversion, he often felt his spirit swell with offence and contempt of the gospel; and he despising it, said dedignabar effe parvulus ; " he scorned to
" become a child again."
Bradwardine, that profound doctor, learned usque ad ftuporem, even to a wonder, professes that when he read Paul's epistles, he contemned them, because in them he found not a metaphysical wit.
Surely it is possible a man may, with Berengarius, be able to dispute de omnifcibili, of every point of knowledge ; tounravelnature from the cedar in Lebanon, to the hysop on the wall; and yet be as blind as a bat in the knowledge of Christ.
* Yea, it is possible am an's understanding may be improved by the gospel, to a great ability in the literal knowledge of it, fo as to be able to expound the scriptures orthodoxly, and enlighten others by them as it isMat. vii. 22.
The Scribes and Pharifees werewellacquaint edwith the scriptures of the Old Testament ; yea, such were their abilities, and esteem among the people for them, that the aposle stiles them the princes of this world, 1 Cor. ii. 8.
And yet notwithstanding Christ truly calls them blind guides, Mat. xxxiii.
Till Christ opentheheart, we can know nothing of him, or of his will, as we ought to know it.
So experimentally true is that of the apostle, 1 Cor. ii. 14, 15.
" natural man receiveth not the things of the spirit of God, for " they are foolishness to him; neither can he know them, be- " cause they are spiritually discerned. But he that is spiritual,
"The * The most refined and ingenious fort of unregenerate men have nothing in them which is more excellent than common grace ; and common grace leaves them in the state of nature, under the power of fin, and in the very suburbs of hell, wholly at the command of Satan.
And if any mau think otherwise, let him takeheedthat every thought doth not nail him salt to that unregenerate and cursed fate forevermore. Dr. Chenelles Divin. Trinum. p. 410. & .
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"judgeth all things; yet he himself is judged of no man."
The spiritual man can judge and discern the carnal man, but the carnal man wants a faculty to judge of the spiritual man : as a manthatcarriesadark lanthorn, can fee another by its light, but the other cannot discern him.
Such is the difference betwixt persons whose hearts Christ hath, or hath not opened.
2. Christ's opening the understanding, implies the infufficiency of all external means, how excellent soever they are in themselves, to operate savingly upon men, till Christ by his power opens the soul, and fo makes them effectual.
* What excellent preachers were faiah and Jeremiah to the Jews ? The former 1pake of Christ more like an Evangelist of the New than a pro . phet of the Old Testament ; the latter was a most convictive and pathetical preacher: yet the one complains, Ifa. liii. 1.
" Who hath believed our report ? and to whom is the arm of " the Lord revealed ?" The other laments the successlesness of his ministry, Jer. vi. 18.
" The bellows are burnt, the lead is " consumed of the fire, the foundermeltethin vain." Under the New Testament, what people ever enjoyed such choice heips and means, as those that lived under the ministry of Christ and the apostles ? Yet how many remained still in darkness ? Matt. xi. 27. " We have piped to you, but ye have not danced ; we
" have mourned unto you, but yehave not lamented.
Neither the delightful airs of mercy, nor the doleful ditties of judgment, could affect or move their hearts .
And indeed if you search into the reason of it, you will be satisfied, that the choicest means can do nothing upon the heart, till Christ by his Spirit open it, because ordinances work not as natural causes do: for then the effect would always follow unless miraculously hindred; and it would be equally wonderful, that all that hear should not be converted, as that the three children should be in the fiery furnace so long, and yet not be burned: no, it works not as natural, but as a moral cause, whose efficacy depends on the gracious and arbitrary concurrence of the Spirit.
" The wind bloweth where it listeth." John iii. 8.
The ordinances are like the pool of Bethesda, John v. 4.
At a certain time an angel came down and troubled the waters, and then they had a healing virtue in them. So the, Spirit comes
* We maintain a twofold manner of prophetic teaching, the one immediate, the other mediate ; by the former, with some help of the latter, men's minds may be enlightened, and their hearts inclined to the obedience of faith : by the latter neither of these effects can be produced without the help of the former. Synopsis purior. Theot. difp . XXVI. p. 318.
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down at certain times in the word, and opens the heart ; and then it becomes the power of God to saivation.
So that when you fee fouls daily fitting underexcellentand choice means, and remain dead till, you may fay as Martha did to Christ of her brother Lazarus, Lord, if thou hadst been here they had not remained dead.
If thou hadst been in this sermon,it had not been fo ineff Ctual to them.
3. It implies the utter impotency of man to open his own heart, and thereby make the word effectual to his own conversion and salvation. He that at first said, " let there be light," and it was io, must shine into our hearts, or they will never be favingly enlightened.
† 2 Cor. iv. 4, 6. Adoubi misery lies upon a great part of mankind, viz. Impotency and Pride.
They havenotonlyloft the liberty and freedom of their wills, but with it have fo far loft their understanding and humility as not to own it.
But, alas ! Man is become a most impotent creature by the tall ; fo far from being able to open his own heart, that he cannot know the things of the Spirit, I Cor. ii. 14. cannot believe, John vi. 44. cannot obey, Rom. viii. 7. cannot speak one good word, Mat. xii. 34. cannot think one good thought, 2 Cor. iii. 5. cannot do one good act, John xv. 5.
Owhat a helpless shiftless thing is a poor sinner! Suitably to this state of impotence,conversion is in scripture called regeneration,
John iii 3. a resurrection from the dead, Eph. ii. 5. a creation, Eph. ii. 10, a victory, 2 Cor. x . 5.
Which doth not only implymen to be purely passive in his conversion to God, but a renitency, and opposition made to that power which goes forth from God to recover him .
Lastly, Christ's opening the understanding imports his divine power, whereby he is able to subdue all things to himself.
Who but God knows the heart ? | Who but a God can unlock and open it at pleasure ? No mere creature, no not the angels themselves, who for their large understandings are called intelligencies, can command or open the heart. We may stand and knock at mens hearts, till our own ake ; but no opening till Christ come. He can fit a key to all the cross wards of the † It must therefore be acknowledged, that such is our infufficiencyof ourselves in all respects, that the heavenly doctrine cannot be profitable to us, or have its due effect, except fo far as the Spirit both forms our minds to understand it, and our hearts to submit to it.
Calvin on this place.
‡ He who instructeth hearts, has his feat in heaven, VOL . I.
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SERM. X. will, and with sweet efficacy open it, and that without any force or violence to it.
These things are carried in this part of his office, consisting in opening the heart : which was the first thing propounded for explication .
Secondly , In the next place, let us see by what acts Jesus Christ performs this work of his, andwhatway and method he takes to open the hearts of sinners .
And there are two principal ways, by which Christ opens the understandings and hearts of men, viz. By his Word and Spirit.
1. By his word; to this end was Paul commiffionated and sent to preach the gospel, Acts xxvi. 18. " To open their eyes,
" and turn them from darkness to light, and from the power of " Satan to God."
The Lord can, if he pleases, accomplish this immediately ; but though he can do it, he willnotdoitordinarily without means, because he will honour his own institutions.
Therefore you shallobferve, that when Lydia's heart was to be opened, " there appeared untoPaul a man of Macedonia, who " prayed him, saying,come over into Macedonia, and help us, "
Acts xix. 9. God will keep up the reputation of his ordinances among men: and though he hath not tied himself, yet he hath tied us to them.
Cornelius must send for Peter : God can make the earth produce corn, as it did at first, without cultivation and labour ; but he that shall now expect it in the neglect of means, may perish for want of bread.
2. But the ordinances in themselves cannot do it, as I noted before; and therefore Jesus Christ hath sent forth the Spirit, who is his Prorex, his vicegerent, to carry on this work upon the hearts of his elect.
And when the Spirit comes down upon the souls, in the administration of the ordinances, he effec tually opens the heart to receive the Lord Jesus, by the hearing of faith. He breaks in upon the understanding and confcienceby powerful convictions and compunctions : fo much that word, John xvi. 8. imports, " He shall convince the world of " fin;" convince by cleardemonftration||, such as in forces affent, so that the soul cannot but yield it to be so; and yet the door of the heart is not opened,till he has also put forth his power upon the will, and, bya sweet and secret efficacy, overcome all its reluctations, and the soul be made willing in the day of his power.
When this is done, the heart is opened : saving light || Το μη δυνατον αλλους εχειν αλλ' ότω λέγορεςν.
Demonstration is an argument making men know the impossibility of a thing's being otherwise than as we affirm.
Arift.
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now shines in it; and this light set up, the Spirit in the soul is, 1. A new light inwhichallthings appear far otherwise than they did before.
The names Christ and fin, the words heaven and hell have another found in that man's ears, than formerly they had.
When he comes to read the same scriptures, which possibly he had read ahundredtimes before, he wonders he
Thouldbe fo blind as he was, to overlook such great, weighty, and concerning things as he now beholds in them ; and faith, where were mine eyes, that I could never fee these things before?
2. It is a very affecting light ; a light that hath heat and powerful influences with it, which makes deep impressions on the heart.
Hence they whose eyes the great prophet opens, are said to be " brought out of darkness into his marvellous
" light," I Pet. ii. 9.
The soul is greatly affected with what it sees.
The beams of light are contracted and twisted together in the mind; and being reflected on the hearts and affections, soon cause them to smoak and burn.
" Did not our hearts burn *" within us, whilst he talked with us, and opened to us the " scriptures ?"
3. And it is a growing light, like the light of the morning, which " shines more and more unto the perfect day," Prov. iv.
18. When the Spirit first opens the understanding, he doth not give it at once a full fight of all truths, or a full sense of the power, sweetness and goodness of any truth ; but the soul in the use of means grows up to a greater clearness day by day : its knowledge grows extensively in measure, and intensively in power and efficacy. And thus the Lord Jesus by his Spirit opens the understanding. Now the use of this follows in five practical deductions.
Inference 1. If this be the work and office of Jesus Christ, to open the understandings of mens; hence we infer the miseries that lie upon those men, whose understandings, to this day, Jesus Christ hath not opened; of whom we may fay, as it is
Deut . xxix. 4. " To this day Christ hath not given them eyes " to see."
Natural blindness, whereby we are deprived of the light of this world,is sad; but spiritual blindness is much more fo.
Seehowdolefully their case is represented, 2 Cor. iv. 3, 4.
" But if our gospelbehid, it is hid to them that are loft ; whose " eyes the God of this world hath blinded, left the light of the " glorious gospel of Christ, who is the image of God, should
" shine unto them :" he means a total and final concealment of T2
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The Fountain of Life . the saving power of the word from them.
Why, what if Jesus Christ withhold it, and will not be a prophet to them, what is their condition ? Truly no better than loft men.
It is hid τους απολλυμένοις, to them that are to perish, or be destroyed.
This blindness, like the covering of the face, or tying the handkerchief over the eyes, is in order to their turning off into hell.
More particularly, because the point is of deep concernment, let us confider, 1. The judgment inflicted, and that is spiritual blindness. A fore misery indeed! Not an universal ignorance of all truths, O
Do ! in natural and moral truths they are oftentimes acute, and sharpfighted men; but in that part of knowledge which wraps up eternal life, Johnxvii. 2, there they are utterly blinded : AS it is said of the Jews, upon whom this misery lies, that blindness in part is happened to Israel.
They are learned and knowing persons in other matters,but they know not Jesus Christ ; there is the grand and fad defect.
2. The subject of this judgment, the mind, which is the eye of the soul.
If it were but upon the body, it would not be fo considerable ; this falls immediately upon the soul, the noblest part of man, and upon the mind,the highest and noblest faculty of the soul, whereby we understand, think, and reason.
This in scripture is called πνευμα the spirit, the intellectual rational faculty, which the philosophers call το ηγεμονικον, the leading directive faculty; which is to the soul what the natural eye is tothebody. Now the soul being the most active and restiess thingintheworld, always working, and itsleadingdirective power blind, judge what afad and dangerous state such afoul is in; just like a fiery high-mettled horse, whose eyes are out, furiously carrying his rider upon rocks, pits and dangerous precipices.
I remember Chryfoftom, speaking of the loss ofa foul, faith, that the loss of a member of the body is nothing to it ; for, faith he, if am an lose an eye, ear, hand or foot, there is another to supply its want :
Omnia Deus dedit duplicia, " God hath given us " those members double ;" animam vero unam, "but he hath not given us two fouls," that if one be loft, yet the other may be saved.
Surely it were better for thee, reader, to have every member of thy body made the featand subject of the most exquisite racking torments, than for spiritual blindness to befal thy soul.
Moreover, 3. Confider the indifcernableness of this judgment to the soul on whom it lies: they know it not, no more than am an knows that he is asleep.
Indeed'tis " the spirit of a deep leep poured out upon them from the Lord," Ifa. xxix. 10. like
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that which befel Adam whenGodopenedhis side, and took out a rib. This renders their misery the more remediless : " Because
66 ye say you fee, therefore your fin remaineth," John ix. 41.
Once more, 4. Confider the tendency and effects of it.
What doth this tend to but eternal ruin ? for hereby we are cut off from the only remedy.
The soul that's fo blinded, can never fee fin, nor a Saviour; but, like the Egyptians during the palpable darkness, fits still, and moves not after its own recovery.
And as ruin is that to which it tends, so in order thereto, it renders all the ordinances and duties under which that foul comes, altogether useless and ineffectual to its salvation. He comes to the word, and fees others melted by it, but to him it signifies nothing.
O what a heavy stroke of God is this ! Most wretched is their case, to whom Jesus Christ will not apply this eyefalve, that they may fee.
Did you but understand the misery offuch a state, if Christ should say to you, as he did to the blind man, Matt. xx. 33. "Whatwiltthou that I should do for thee ?"
You would return as he did, " Lord, that my eyes may be opened."
Inference 2. If Jesus Christ be the great Prophet of the church, thenfurely he willtakespecial care both of the church and the under Shepherds appointed by him to feed them : else both the objects and instruments upon and by which he executes his office, must fail, and consequently this glorious office be in vain.
Hence he is said " to walk among the golden candlesticks," Rev. i. 13 and Rev. ii. 1. " to hold the stars in his right hand."
Jesus Christ instrumentally opens the understandings of men by preaching of the gospel ; and whilst there is an elect foul to be converted, or a convert to be farther illuminated, means shall not fail to accomplish it by .
Inference 3. Hence you that are yet in darkness, may be directed to whom to apply yourselves for saving knowledge.
'Tis Christ, that hath the sovereign eye-salve, that can cure your blindness *; he only hath the key of the house of David ; he opens, and no man shutteth. O that I might perfuadeyou to set yourselves in his way, under the ordinances, and cry to him, " Lord,
* So thick is that cataract which is grown over the eye of our understanding, that none but God can touch it.
Christ was sent to be a light to the Gentiles, so he enlightens the medium ; and to open the eyes of the blind, so he heals the organ; he is the only oculift : Firm in's Real Christian, p. 30.
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" that my eyes maybe opened."
Three things aremarvelously encouraging to you to to do.
1. God the Father hath put him into this office, for the cure offuch as you be, Ifa. xlix. 6. " I will give thee for a light to the
" Gentiles, that thou may'st be my salvation totheendofthe " earth." This may furnish you with an argument to plead for a cure. Why do you not go to God, and say, Lord, didst thou give Jesus Christ a commission to open the blind eyes ? Behold me, Lord, such a one am I, a poor, dark, ignorant foul.
Didst thou give him to be thy salvation to the ends of the earth ? No place nor people excluded from the benefit of that right ; and
mall I still remain in the shadow of death ? O that unto me he might be a saving light also? The best and most excellent work that ever thou wroughtest, brings theenoglorytill it comes in-to the light ! O let me fee and admire it!
2. 'Tis encouraging to think, that Jesus Christ hath actually opened the eyes of them that were as dark and ignorant as you are.
He hath revealed those things to babes, that have been hid from the wife and prudent, Matt. xi . 25.
The law of the Lord " is perfect, making wife the simple," Psal. xix. 7.
And if you look among those whom Christ hath enlightened, you will not find "many wife after the flesh, many mighty, or noble;
" but the foolish, weak, base, and despised; these are they on " whom he hath glorified the riches of his grace,"
1 Cor. i.
26, 27.
3. And is it not yet further encouraging to you, that hitherto he hath mercifully continued you under the means of light ?
Why is not the light of the gospel put out ? Why are times and seasons of grace continued to you, if God havenofurtherdesign of good to your souls ? Be not therefore discouraged, but wait on the Lord in the use of means, that you may yet be healed.
Quest. If you ask, What can we do to put ourselves into the way of the Spirit, in order to such a cure ?
Sol. I fay, though you cannot do any thing that can make the gospel effectual, yet the Spirit of God can make those means you are capable of using effectual, if he please to concur with them. And it is a certain truth, that your inability to do what is above your power, doth no ways excuse you from doing what is within the con pass of your power to do.
I know no act that is saving, can be done without the concurrence of spiritual grace; yea, and no act that hath a remote order and tendency thereto, without a more general concourse of God's
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assistance; but herein he is not behind-hand with you.
Let me thereforeadvife, 1. That you diligently attend upon an able,faithfulandfearching ministry.
Neglect no opportunity God affords you; for howknowyou but that maybe the time of mercy to your soul ?
If he that lay fo many years at the pool ofBethesda, had been wanting but that hour when the angel came down and troubled the waters, he had not been healed.
2. Satisfy not yourselves with hearing, but confider what you hear. Allow time to reflect uponwhatGod hathspokentoyou.
What power is there in man more excellent, or more appropriate to the reasonable nature, than its reflexive and felfconfidering power ? There is little hope of any good to be done upon your souls, till you begin to go alone, and become thinkingmen and women :Here all conversion begins.
I know, a feverer task can hardly be imposed upon a carnal heart.
'Tis a hardthingtobring am an and himselftogetherupon this account : butthismustbe, if ever the Lord do your foulsgood.
Psal. iv.
4. " Commune with your own hearts."
3. Labour to fee, and ingenuously confess the infufficiency of all your other knowledge to do you good.
What if you had neverfo much skill and knowledge in other mysteries ? What
if you be never fo well acquainted with the letter of the scrip ture? What if you had an angelical illumination ? This can never save thy soul.
No, all thy knowledge signifies nothing till the Lord shew thee by special light the deplored state of thy own heart, and a saving fight of Jesus Christ, thy only remedy.
Inference4. Since then there is a common light, and special saving light, which none but Christ can give, it is therefore the concernment of every one of you to try what your light is. " We
" know, (faith the apostle, i Cor. viii. 1.) that we all have " knowledge." Obutwhat, and whence is it ? Is it the light of life springing from Jesus Christ, that bright and morning star, or only such as the Devils and damned have ? These lights differ, 1. In their very kind and natures.
The one is heavenly, supernatural, and spiritual; the other earthly, and natural, the effect of a better constitution or education, James iii.
15, 17.
2. They differ most apparently in their effects and operations.
The light that comes in a special way from Christ, is humbling, abafing, and foul-emptying light by it a man fees the vilenets of his own nature and practice, which begets self-
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SERM. X. loathing in him; but natural light, on the contrary, puffs up, and exalts, makes the heart swell withfelfconceitedness, 1 Cor. vii. 1.
The light of Christ is practical and operative, still urging the soul, yea lovingly conftraining it to obedience. No foonerdid it shine intoPaul's heart, but presently he asks, " Lord,
" whatwilt thou have me to do ? " Acts ix. 6.
It brought forth fruit in the Coloffians, from the first day it came to them, Col.. i. 6.; but the other spends itself in impractical notions, and is detained in unrighteoufnefs, Rom. i. 18.
The light of Christ is powertully transformative of its subjects, changing the man, in whom it is, into the fame image, from glory to glory, 2 Cor. iii. 18
But common light leaves the heart as dead, as carnal and sensual, as if no light at all were in it .
Ina word, All saving light endears Jesus Christ to the soul; and as it could not value him before it saw him, fo when once he appears to the soul in his own light, he is appreciated andendeared unspeakably : then none but Christ ;'all is butdung, that he may win Christ : none in heaven but him, nor in earthdefirable in comparison of him.
But no such effect flows from natural common,knowledge.
3. They differ in their issues.
Natural common knowledge vanisheth, as the apostle speaks, 1 Cor. xiii . 8.
' Tis but aMayflower, and dies in its month.
" Doth not their excellency that " is in them go away ?" Job iv. 21.
But this that springs from Christ is perfected, not destroyed by death : it springs up into everlasting life.
The soul in which it is subjected, carries it away with it into glory.
John xvii. 2. this light is life eternal.
Now turn in, and compare yourselves with these rules : let not false light deceive you.
Inference 5. Lastly, How are they obliged to love, serve, and honour Jesus Christ, whom he hath enlightened with the saving knowledge of himself ? O that with hands and hearts lifted up to heaven, ye would adore the free grace of Jesus Christ to your souls ? How many round about you have their eyes closed, and their hearts thut up ! How many are in darkness, and there are like to remain, till they come to the blackness of darkness, which isreferved for them ? O what a pleasant thing is it for your eyes to fee the light of this world !But what is it for the eye of your mind to fee God in Christ ? To see such ravishing fights as the objects of faith are ? and to have such a pledge as this given you oftheblessedvifions of glory for in this light youshallfee light.
Bless God, and boattnot: rejoice in your light, but be not proud of it : and beware ye fin not against the best and highest light
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in this world.
If God were so incensed against the Heathens for disobeying the light of nature, what is it in you to fin with eyes clearly illuminated with the purest light that shines in this world ? You know, God charges it upon Solomon, 1 Kings xi.
9. that he turned from the way of obedience, after the Lord had appeared to him twice.
Jesus Christ intended when he opened your eyes, that your eyes should direct your feet.
Light is a -special help to obedience, and obedience a singular help toencrease your light.
SERMON ΧΙ.
Discovers the Nature and Necessity of the Priesthood of CHRIST .
HEB. ix. 23. It was therefore necessary that the patterns of things in the Heavens should be purified with these ; but the heavenly things themselves with better sacrifices than these.
SALVATION (as to the actual dispensation of it) is revealed by Christ as a Prophet, procured by him as a Pric applied by him as a King.
In vain is it revealed, if not purchased; in vain revealed and purchased, if not applied. How it is revealed, both to us, and in us, by our great Prophet , hathbeendeclared. And now, from the prophetical office, we pass on to the priestly office of Jesus Christ, who as our Priest, purchased our salvation.
In this office is contained the grand relief for a soul distressed by the guilt of fin.
When all other reliefs have been essayed, it is the blood of this great sacrifice, sprinkled by faith upon the trembling conscience, thatmustcool, refresh, and sweetly compose and settle it. Now,seeing fogreat a weight hangs upon this office, the apostle industriouslycon. firmsandcommends it in this epistle, and more especially in this ninth chapter; shewinghow it was figured to the world by the typical blood of the sacrifices, but infinitely excels them all : and as in many other most weighty respects, so' principally in this, that the blood of these sacrifices did but purify the types or patterns of the heavenly things ; but the blood of this sacrifice purified orconfecratedthe heavenly things themselves, signified by those types.
The words read, contain an argument to prove the necessity VOL . I.
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oftheofferingupofChrist, the great Sacrifice,drawn from the proportion betwixt the types, and things typified *.
If the sanctuary, mercy-feat, and allthingspertainingto the service of the tabernacle, were to be confecratedbyblood; those earthly, but sacred types,by the blood of bulls and lambs, &c.; much more the heavenly things shadowed by them,ought to be purified or consecrated by better bloodthantheblood of beasts.
The blood confecrating these, should as much excel the blood thatconfecratedthose, as the heavenly things themselves do, in their own nature, excel those earthly shadows of them.
Look, what proportion there is between the type and anti-type, the like proportion also is betwixt the blood that confecrates them; earthly things with common, heavenly things with the most excellent blood.
So then, therearetwo things to be especially observed here: first, The nature of Christ's death and sufferings: it had the nature, use, and end ofafacrifice ; and of all sacrifices the most excellent.
Secondly, The necessity of his offering up : it was necessary to correspond with all the types and prefigurations of it under the law; but especially it was necessary fortheexpiating off in, thepropitiatingofajusllyincensedGod,and the opening awayforreconciledonestocome to God in. The point shall give you from it, is, Doct. That the sacrifice of Christ, our High-priest, is mostex cellent in itself, and most necessary for us.
Sacrifices † are oftwoforts ; eucharistical, or thank-offerings, inteftification of homage, duty and service ; and in token of gratitudeformerciesfreelyreceived: and ilastical, or expiatory, for satisfaction to justice, and thereby the atoningand recon
* He concludes the foregoing argument on the necessity of redemption, from the proportionbetweenthe types and the heavenly things: for, if the things typicallyfacred, behovedtobe purified with typical blood; surely, the heavenly things behoved to be purified by blood fo much more excelling that other, as these things themselves excel their earthly types. The reason is plain : because, what proportion there is between the types and the things typified, must likewise take place as to the blood that confecrates them.
Pareus on this place.
+ Of sacrifices, some are typical, others are the very things fig nified by the type : and both are of two forts, ιλασικα, expiatory οι ευχαριτικά, euchariftical, i, e. thanksgiving.
Lucas Trelcat.
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cilingofGod. Of this last kind was the facrificeofferedby Jer fusChriftfor us: to this office he was called by God, Heb. v.
5. Inithewas confirmed by the unchangeable oath of God, Psal. cx. 4.; for it, he was singularly qualified by his incarnation, Heb. x. 6, 7.; and all the ends of it he has fully an. fwered, Heb. ix. 11, 12.
My present design is, from this scripture, toopenthegeneral nature and absolutenecessityofthe priesthoodofChrift ; shew. ingwhat his priesthood implies in it, and how all this was indifpensablynecessary in order to our recovery from the deplorable state of fin and misery.
First when, we will confider, what it supposes and implies ; and then,wherein it consists. And there are fix things which either pre-supposeth, or necessarily includeth in it.
1. At first sight, itfupposes man's revolt andfallfromGod ; andadreadfulbreach made thereby betwixt God and him, else no need of an atoning sacrifice.
" Ifonedied for all, then were all dead," 2Cor. v. 14.deadinlaw,under sentence to die, and that The nature of Christ'spriest; hood opened. eternally.
In all the sacrifices, from A dam to Christ, this was still preached to the world; that there was a fearful breach betwixt Godandman; and even so, that justice requiredourbloodshouldbe shed. And the fire flaming on the altar, which wholly burnt up the sacrifice, was a lively emblem of that fiery indignation that should devour the adversaries.
Bat above all, when Christ, that true and great Sacrifice, was offered up to God, then was the fairest glass that ever was in the world, fetbefore us, thereintosee our finand misery by the fall.
2. Hispriesthoodfupposes the unalterablepurpose ofGodtotake vengeanceforfin $; he will not let it pass.
I will not determine what God could do in this case, by his absolute power ; but I think itisgenerallyyielded, that,by hisordinatepower, he could do no lessthanpunisch it in the person of the sinner, or of his surety.
Those that contend for such a forgiveness, as is an act of charity, like that whereby private persons forgive one another, mustatoncesupposeGod to part with his right, cedendo dejure fus, and also render the satisfaction of Christ altogether useless, as to the procurement of forgiveness ; yea, rather an obstacle,
U 2 ‡The reader mayfindthis case learnedlyand solidlyhandledby Dr.Twisse, Vindic.gratie, digref. 8.
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thanameanstoit.
Surely, the nature and truth of God oblige him to punish sin *. " He is of purer eyes than to look upon i- " niquity," Heb. i. 13. And beside, the word is gone out of his mouth, that the sinner shall die.
3. The priesthood of Chriftpre-fupposeth the utter impotency of men to appease God, and recover his favour by any thing he could do or suffer.
Surely God would not come down to assume abody to die, and be offered up for us, if at any cheaper rate it could have been accomplished: there was no other way to recover man and satisfy God.
Those that deny the satisfaction of Christ, and talk of his dying to confirm the truth, and give us an example of meekness, patience, and self-denial, affirming these to be the sole ends of his death, do not only therein root up the foundations of their own comfort, peace and pardon, but most boldly impeach and tax the infinite wisdom. God could have done all this at a cheaper rate : the sufferings of a mere creature are able to attain these ends: the death of the martyrs did it.
But who by dying can satisfy and reconcile God ? what creature can bring him an adequate and proportionable value for fin ? yea, for all the sin that ever was, or shall be transmitted to the natures, or committed by the persons of all God's elect, from Adam, to the last that shall be found alive at the Lord'scoming ? surely, none but Christ can do this.
4, Christ's priesthood implies the necessity of his being Godman t.
It was necessary he should be am an, in order to his passion, compassion, and derivationof his righteousness and ho . liness to men. Had he not been a man, he had had no sacrifice to offer, no foul or body to suffer in.
The Godhead is impatible, immortal, and above all those sufferings and miseries Christ felt for us.
Besides, his being man,fills him withbowelsofcompassion and tender sense of our miseries : this makes him a merciful and faithful High-priest, Heb. iv. 15.; and not only fits him to pity,but to sanctify us alto ; for " he that " sanctifieth, and they that are sanctified, are both of one,"
Heb. ii. 11, 14, 17. And as necessary it was our High-priest * In no other way can God's hatred at fin be made to appear, than by inflicting the deserved punishment. Brad. on Justific. p. 61.
† Hence therefore it appears, how necessary it was that Christ the Mediator should be both God and Man : had he not been Man, he would not have been a fit sacrifice and had he not been God, that sacrifice would nothavebeenoffufficientefficacy. Ames. Med.
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The Fountain of Life . shouldbeGod, since the value and efficacy of his facrificeresults from thence.
2. The priesthood of Christ implies the extremity ofhisfufferings.
In sacrifices, you know, there was a destruction, a kind of annihilation of the creature to the glory of God.
The shedding of the creature'sblood, andburningits flesh with fire, was but an umbrage, or faint resemblance of what Christ endured, when he madehisfoulan offering for fin.
And lastly, It implies the gracious design of God to reconcile us at a dear rate to himself, in that be called and confirmed Christ in his priesthood by an oath, and thereby laid out afacrifice, of infinite value for the world.
Sins, for which no sacrifice is allowed, are desperate fins ; and the case of such sinners is help. less : But if God allow, yea, and provide a sacrifice himself, how plainly doth it speak his intentions of peace and mercy ?
These things are manifestly pre-supposed,or implied in Christ's priesthood.
This priesthood of Christ is that function, wherein he " comes before God, in our name and place, to fulfil the law,
" and offer up himself to him afacrifice of reconciliation for our fins; and by his interceffion to continue and apply the purchase of his blood to them for whom he shed it:" All this is contain'd in that famous scripture, Heb. x. 7, 8 , 9, 10,
11 , 12, 13, 14.
Or, more briefly, the priesthood of Christ is that whereby he expiated the fins of men, and obtained the favour of God for them, Col. i. 20, 22., Rom. v. 10.
But because I shall insist more largelyuponthe several parts and fruits of this office, it shall here suffice to speak this much as to its general nature ; which was the first thing proposed for explication.
Secondly, The necessity of Christ's priesthood comes next to be opened.
Touching which, I affirm, according to the scriptures, it was necessary, in order to our salvation, that such a Priest should,by such a sacrifice, appear before God for us.
The truth of this assertion will be cleared by these two principles, which are evident in the scripture, viz . That God stood upon full satisfaction, and would notremit one fin without it :
† Sacerdotium Christi est functio qua coram Deo apparet, ut legem ab ipfo accept am nostro no mine obfervet,feipfum victim am reconciliation is pro noftris peccatis ipfi offer at, fuaque apud Deum intercessione opem ipfius perennem, ac donationem Spirit us Sancti nobis impetret, atque efficaciter applicet.
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and that fallen man is totally uncapable oftenderinghim any such satisfaction; therefore Christ, who only can, must do it, we perish.
1. Godstooduponfullfatisfaction, and would not remit onefin without it.
This will be cleared from the natureoffin; and fromtheveracityandwisdom of God.
(1.) From the nature off in, which deserves that the sinner should suffer for it.
Penal evil, in a course of justice, follows moral evil. Sin and forrowought togotogether; betwixt these isanecessaryconnection, Rom. vi. 13. "The wages of fin is
"death."
(2.) The veracity ofGodrequires it. Thewordisgone out of his mouth ; Gen. ii. 17. " In the day that thou eatest there- " of, thou shalt surely die:" certo acftatim morieris.
From that time he was instantly and certainly obnoxious and liable tothedeathof foul and body.
The law pronounces him cursed, " that continues not in all things that arewrittenthereinto
" do them," Gal. iii. 9. Now, though man's threatnings are oftenvainand insignificant things, yet God's thall surely take place;"no tone tittleofthe law shall fail, till all be fulfilled,"
Matth. v. 18. God will be true in his threatnings, though thousands and millions perish.
(3.) The wisdom of God, by which he governs the rational world, admits not of a dispensation or relaxation of the threatningswithout satisfaction|| : for, as good no king, as no laws for government ; as good no law, as no penalty ; andasgoodno penalty, as no execution. To this purposeonewellobserves;
" It isaltogetherundecent, especially to the wisdom and righte " ousness of God, that that which provoketh the execution,
" should procure the abrogation of his law; that that should " supplant and undermine the law, for the alone preventing
"whereof the law was before established." How could it be expected, that menshouldfear and tremblebeforeGod, when theyshouldfindthemselves more scared than hurt by his threats against sin! So then God stood upon satisfaction, and would admit no treaty of peace, on any other ground.
Object. Let none here object, that reconciliation upon this only score offatisfaction, is derogatory to the riches of grace; erthatweallow not God what we do men, viz, to forgive an injury freely, without satisfaction.
Sol. Free forgiveness to us, and fullfatisfaction made to God by Jesus Christ for us, are notασυσατα, things inconfiftentwith
Dr. Reynolds on Psal. cx. p. 409.
SERM. XI.
The Fountain of Life. each other, as in its proper place shall be more fully cleared to you. And for denying that to God which we allow to men ; you must know, thatman and man stand on even ground: man is not capable of being wronged and injured by man, as God isbyman, there is no compare between the nature of the offences.
To conclude, manonlycan freely forgive man, in a private capacity, fo far as wrong concerns himself; but ought not to dosoinapubliccapacity, as he is judge, andboundtoexecute justice impartially. God is our Law-giver and judge; he will not dispense with violations of the law, but strictly stands on compleat satisfaction.
2. Man can tender to God no satisfaction of his own, for the wrong done by his fin. He finds no way to compensate and make God amends, either by doing, or by suffering his will.
(1.) Not by doing: this way is shut up to all the world : none canfatisfy God, or reconcile himself to him this way; for it is evident our best works are sinful; " All our righteous,
" ness is as filthy rags," Ifa. lxiv. 6. And it is strange any should imagine, thatonesinshouldmake satisfaction for another.
I fit be said, notwhatissinful in our duties,but what is spiritual, pure and good, may ingratiate us with God; it is at hand to reply, that what is good in any of our duties, is adebtweowe to God, yea, we owe him perfect obedience; and it is not imaginablehowwe should pay onedebtby another; quit a former by contracting a new engagement.
If we do any thing that is good, we are beholden to grace for it, John xv. 5.
2 Cor. ii. 5.
1 Cor. xv. 10.
In a word, those that have had as much to plead on that score as any now living, have quitted, andutterlygivenupall hopes of appeasing and satisfying the justiceofGod, that way.
It is like, holy Job feared God, and eschewedevilas much as any of you; yet he faith, Job ix. 20,
21. " If I justify myself, mine own inouth shall condemn me; " ifI say I am perfect, it shallalsoprove me perverse.
Though " I were perfect, yet would I not know my soul ; I wouldde.
" spise my life."
It maybeDavid was a man as much after the heart of God as you; yet he said, Psal. cxliii. 2. "Enter not
" intojudgmentwiththy servant; for in thy fight shall no man " be justified."
It is like Paul lived as holy, heavenly, and fruitful a life as the best of you, and far, far beyond you ; yet he faith, 1 Cor. iv. 4. "I know (or am conscious to myself) of nothing,yet am I not hereby justified."
His sincerity might comfort him, but could not justify him. Andwhatneed I fay
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more ? The Lord hath thut up this way to all the world; and the scriptures speak itroundlyandplainly: Rom. iii. 20. "There- " fore by the deeds of the law, there shall no fleshbejustified
" in his fight."
Compare Gal. iii. 21. Rom. viii. 3.
(2.) And as man can never reconcile himself to Godbydoing, so neither by suffering: That is equally impossible ; for no sufferings can fatisfyGod, but such as are proportionable to the offence we suffer for.
And if so, an infinite suffering must be born: I fay infinite, for fin is an infinite evil, objectively con. fidered, as it wrongs an infinite God. Now sufferings may be faidto be infinite, either in respect of their weight, exceeding all bounds and limits ; the letting out the wrath and fury of an infinite Ged: or in respect of duration, being endless and everlasting.
In the first sense, no creature can bear an infinite wrath, it would swallow us up.
In the second, it maybe born as the damned do ; but then, ever to be suffering, is never to have satisfied.
So that no man can be his own priest, to reconcile himself to God by what he can do or suffer. And therefore, one that is able by doing and suffering, to reconcile him, must undertake it, or we perish.
Thus you see plainly and briefly the general nature and'necessity of Christ's priesthood.
From both these, several useful corollaries, or practical deductions, offer themselves.
Corollary 1. This shews, in the first place, the incomparable excellency of the reformed Christian religion above all other religions, known to, or professed in the world. What other religions seek, the Christian religion only finds, even a solid foundation for true peace and settlement of conscience.
While the Jews seek it in vain in the law ; theMahometan in his external and ridiculous observance; the Papist in his own merits ; the believer only finds it in the blood of this great sacrifice : This, and nothing less than this, can pacify a distressed conscience, labouring under the weight of its own guilt.
Conscience demands no lets to satisfy it, than God demands to satisfy him.
The grand inquest of conscience is, is God satisfied? If he be satisfied, I am satisfied.
Woful is the state of that man, that feels the worm of confciencenibblingon the most tender part of the soul, and hath no relief against it ; that feels the intolerable scalding wrath of God burning within, and hath nothing to cool it. Hear me, you that flight troubles of conscience, that call them fancies and melancholy whimfies ; if you ever had had but one sick night for fin, if you had ever felt that shame, fear, horror, and despair, which are the dismal effects of anaccufing and condemning con
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science, you would account it an unspeakable mercy to hear of away for the discharge of a poor sinner from that guilt: you would kiss the feet of that messenger that could bring you tidings of peace : you would call him blessed, that should direct you to an effectual remedy. Now, whoever thou art, that pinest away in thine iniquities, that droopest from day today under the present wounds, and dismal presages of conscience, know that thy soul and peace can never meet, till thou art persuaded to come to this blood of sprinkling.
The blood of this sacrifice speaks better things than the blood of Abel. The blood of this sacrifice is the blood of God,
Acts. xx. 28. invaluably precious blood, I Pet. i. 18.
One drop of it infinitely excels the blood of all other creatures ,Heb. x. 4, 5, 6.
Such is the blood that must do thee good.
Lord, I must have such blood(faith conscience) as is capable of giving thee fullfatisfaction, or it can give me no peace.
The blood of all the cattle upon a thousand hills cannot do this. What is thebloodofbeafts to God ? the blood of all the men in the world can do nothing in this case. What is our polluted blood worth ?
No, no, it is the blood of God, that must satisfy both thee and me.
Yea, Christ's blood is not only the blood of God, but it is bloodshed in thy stead, and in thy place and room, Gal. iii. 13 .
" He was made a curse for us." And so it becomes fin pardoning blood, Heb. ix. 22. Eph.i. 7. Col. i. 1.4. Rom. iii. 26. and consequently, conscience-pacifying, and foul-quieting blood,
Col. i. 20. Eph . ii. 13, 14. Rom. iii. 26. O bless God, that ever the news of this blood came to thine ears.
With hands and eyes lifted up to heaven, admire that grace that cast thy lot in a place where this joyful found rings in the ears of poor sinners. What had thycafe been, if thy mother had brought thee forth in the defarts of Arabia, or in the wastes of America ! Or that if thou hadst been nursed up by a popish father, who could have told thee no other remedy when in distress for fin, but to go such a pilgrimage, to whip and lash thyself, to satisfy an angry God! Surely the pure light of the gospel shining upon this generation,isa mercy never tobeduly valued, never to be enough prized.
Corollary 2. Hence also be informed of the necessity of Faith, in order toast ate and sense of peace with God: for to what purpose is the blood of Christ our sacrifice shed, unless it be actually and personally applied, and appropriated by faith ? Youknowwhen the sacrifices under the law were brought to be fain, he that
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brought it was to put his hand upon the head of his sacrifice, and so it was accepted for him, to make an atonement, Lev. i.4. not only to signify, that how it was no more his, but God's, the propriety being transferred bya kind of manumiffion ; nor yet that he voluntarily gave it to the Lord as his own free act ; but principally it noted the putting off his sins, and the penalty due to him for them, upon the head of the sacrifice : and so it implied in it anexecration, as if he had said, upon thy head be the evil. So the learned observe ; theAntientEgyptians were wont exprefly to imprecate, when they sacrificed ; if any evil be com-
ing upon us, or upon Egypt, let it turn and rest upon this head, Jaying their hand, atthesewords, on the sacrifice's head. And upon that ground, faith the † Historian, none of them would eat of the head of any living creature.
You must also lay the hand of faith upon Christ your sacrifice, not to imprecate, but apply and appropriate him to your own souls, he having been madeacursefor you.
To this the whole gospel tends,even to persuade sinners to apply Christ, and his blood to their own souls.
To this he invited us, Mat. xi. 28. " Come unto me allye that labour, and " are heavy laden, and I will give you rest."
For this end our "As sacrifice was lifted up upon the altar; John iii. 14, 15.
"Moses lifteduptheferpentinthewilderness, so must the son of " manbeliftedup: thatwhosoeverbelieveth in him should not " perish, but have everlasting life."
The effects of the law, not onlyuponthe conscience, filling it with torments, but upon the whole person, bringingdeathupon it, are here shadowed out by
the stingings of fierysperpents ; and Christ by the brazen serpent which Moses exalted for the Ifraelites, that were stung, to look unto. And as by looking to it, they were healed ; so by believing, or looking to Christ in faith, our souls are healed.
Those that looked not to the brazen serpent, died infallibly; fo must all that look not to Jesus, our sacrifice, by faith.
It is true, the death of Christ is the meritorious cause of remission, but faith is the instrumental applying cause : and as Christ's
* And he shall put his hand, signifying that he casts his fins and the punishment due to them, upon the head of the victim: as among the Greeks εις την αυτό κεφαλην, upon hisownhead, is a kind of imprecation, Drufus andMenochius.
† Herod. 2. 39.
† It is a rule, that where there is a total and sufficient cause in act, there the effect must needs follow.
But if they be partial causes, then the causes which succeed in order, do not produce their compleat effect, until the last cause be in act,
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blood is necessary in its place, so is our faith in its placealfo.
For to the actual remission of fin,and peace of conscience, there must be a co-operation ofallthecauses of remission and peace.
As there is the grace and love of God for an efficient and impulsive cause, and death of Christ our sacrifice, the meritorious cause; foofnecessity theremustbe faith,the instrumental cause.
And these concausesdo all sweetly meet in their influences, and activities, in our remission, and tranquility of conscience; and are all(fuo genere) in their kind and place absolutely necessary to the procuring and applying of it.
What is the need that the blood of Christ is shed, if I have no:interest in it, no saving influences from it ? O be convinced, this is the end, the business of life.
Faith is the Phenix-grace, as Christ is the Phenix-mercy. He is the gift, John iv. 10.
And this is " the work of God," John vi. 29.
The death of Christ, the offers and tenders of Christ, never saved one soul in themselves,without believing application. But,wo is me ! how doI see sinners, either not at all touched with the sense of fin, andsobeingwhole, need not the physician; or if any be stung and wounded with guilt, how do they lick themselves whole with their own duties and reformations ! As physicians say of wounds, let them but be kept clean, and nature will find balfam of its own to heal them: I fit be so in spiritual wounds, what need Christ to have left the Father's bosom, and come down to die in the quality and nature ofa sacrifice for us ? O ifmencan but have health,pleasure, riches, honours, and anyway make a shift to still a brawhng conscience, that it may not check or interrupt them in these enjoyments, Christ maygowhere he will for them.
And I am assured, till God shew you the face of fin, in the glass of the law, make the scorpions and fiery serpents, thatlurk in the Law, and in your own consciences, to come hissing about you, and smiting you with their deadly stings, till you have had some sick nights, and forrowfuldays for fin, you will never go up and down seeking an interest in the blood of his sacrifice with tears.
But reader, if ever this be thy condition, then wilt thou know the worth ofa Christ; then wiltthou have a value for the blood of sprinkling. As I remember it's storied of our crookback'dRichard, when he was put to a rout ina field-battle, and flying on foot from his pursuing enemies; he cried out, O now, faith he, a kingdom for a horse. Sowilt thou cry, A kingdom
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for a Christ; ten thousand worlds now, ifI had them, for the blood of sprinkling.
Corollary 3. Is Christ your High-priest, and is his priesthood so indispensably necessary to your salvation ? Then freely acknowledge your utter impotency to reconcile yourselves to God by any thing you can do, or suffer; and let Christ have the whole glory of your recovery afcribed to him.
'Tis highly reasonable that he that laid down the whole price, should have the whole praise.
If any man think, or say,hecouldhavemade an a tone. ment for himself, he doth therein cast no light reproach upon that profound wisdom which laid the design of our redemption in the death of Christ.
But of this I have spoken elsewhere.
And therefore, Corollary 4. In the last place, I rather chuse to persuade you to fee your necessity of this priest, and his most excellent sacrifice ; and accordingly to make use of it. The best of you have polluted natures, poisoned in the womb with fin; those natures have need of this sacrifice, they must have the benefit of this blood to pardon and cleanse them, orbeeternallydamned.
Hear me, ye that never spent a tear for the fin of nature ; if the blood of Christ be not sprinkled upon your natures, it had been better for you, that you had been the generation of beasts, the offspring of dragons or toads.
They have a contemptible, but notavitiated sinful nature, as you have.
Your actual sins have need of the priest, and his sacrifice to procure remission for them.
If he take them not away by the blood of his cross, they can never be taken away, they will lie down with you in the dust; they will rife with you and follow you to the judgment-feat, crying, We are thy works, and we will follow thee.
All thy repentance and tears, would'st thou weep as many as there be drops in the ocean, can never take away fin .
Thy duties, even the bestofthem, need this sacrifice.
It is in the virtue thereof that they are accepted of God. And were it not that God had respect to Christ's offering, he would not regard, or look towards thee, or any of thy duties.
Thou could'st no more come near to God, than thou could'st approach a devouring fire, or dwell with everlasting burnings.
Well then, say, I need such a price every way. Love him in all his offices .
Seethe goodness of God in providing such afacrifice for thee. Meat, drink and air, are not more necef sary to maintain thy natural life, than the death of Christ is to giveandmaintain thy spiritual life.
O then, let thy soul growbigwhilft meditating of the use Sulncis and excellency of Christ,which is thus displayed and