SERMON X.
SERM . X.
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SERMON X.
Opens the fecond Branch ofthe PropheticalOffice,confifting in the Illumination of the Understanding.
LUKE. xxiv. 45. Then opened he their underſlandings, &c.
KNOWLEDGE of ſpiritual things is well diftinguiſhed into intellectual and practical : the firſt hathits feat in the mind, the latter in the heart.
This latter, divines call a knowledge peculiar to faints ; and, in the apoftle's dialect, it is υπερςχον της γνωσεως Χρισ8 Ιησε, Phil. iii. 8. " The eminency, or ex66 cellency of the knowledge of Chrift . "
And indeed, there is but little excellency in allthoſe petty notions which furnish the lips with diſcourſe, unless by a ſweet and powerful influence they draw the confcience and will to the obedience of Chriſt.
Light inthe mind is neceffarily antecedent to the ſweet andheavenly 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 begottenin the heart, while the fun ofrighteousness Ipreads the beams oftruth into the underſtanding, and the foul fits under thoſe its wings ; yet all thelight of the goſpel ſpreading and diffuſing itselfintothe mind, can never lavingly open and change the heart, without another act of Chrift upon it ; andwhatthat is, the text informs you ;
Then opened he their understandings, that they might understand thefcriptures.
Inwhich words wehave both an act ofChriſt uponthe 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 mindonly, inoppoſition to the heart, will, and affections, but theſe were openedby and with the mind.
The mind is to the heart, as the door to the houſe: what comes into the heart, comesin 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, thatit isone thing toopenthe fcriptures, that is, to
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expoundthem, andgive the meaning ofthem, as Paul is faid todo in Acts xviii. 3. and another thing toopen the mind or heart, as it is here.
There are, as a learned man truly obſerves, two doors of the foul barred against Chriſt ; the underſlanding by ignorance ; and the heart by hardness : both theſe are opened by Chriſt *.
The former is openedby the preaching of the goſpel, the otherby the internal operation of the Spirit.
The former belongs tothe firſt part ofChriſt's prophetical office, opened in the foregoing fermon; the latter, to that ſpecial internal part of his prophetical office, tobe opened in this.
And that itwas 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
" greatjoy, and were continually in the temple, praifing and bleffingGod."
It is confeſſed, thatbefore this time Chrift hadopened their hearts by converfion; and this opening isnot to be understood ſimply, butfecundumquid, in reference tothoſe particular truths, in which, till now, they were not fufficiently informed, and ſo their hearts could not beduly affected with them.
Theywereverydark in their apprehenfions of thedeath and refurrection of Chriſt ; and conſequentlytheir hearts were ſad and dejected about that which had befallenhim, verſe 17.
Butwhenhe openedthe ſcriptures and their underſtandings and hearts together, thenthings appearedwith anotherface, andthey return, bleſſing and praisingGod.
2. Here is farther to be confidered, the deſign and end of this act upon their underſtandings ; That they might understand the fcriptures.
† Where let it be marked, reader, that the teachings of Chriſt, and his Spirit, were never deſigned to take inen offfrom reading, and ſtudying, and ſeachingthe ſcriptures, as ſome vain notioniſts, have pretended, oppofing thoſe things which are fubordinated, but to make their ſtudies and duties the more fruitful, beneficial, and effectual to their ſouls ; or that theymight this way receive the end or bleſſing ofall their duties. Godnever intended to abolish his Word, by giving
* It is he who opens our heartsby his law. Capel.Specil, p. 57.
† God does not give the Spirit to his people, on purpoſe toaboliſh 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; andtheyare true fanatics (as Calvinuponthisplace callsthem) that think, orpretendfo: By this meanshe would at once impart more light, andmake that they had before more operative and useful to them, eſpecially infuch atime ofneed as this was.
Hence we obſerve, Doct. That the opening ofthe mind andheart, effectually to receive the truths ofGod, is the peculiarprerogative and office ofJesus Chrift.
Oneofthe great miſeries underwhich lapſed nature labours, isſpiritualblindness f. Jeſus Chriſt brings that eye-ſalvewhich onlycancure it.
Rev. iii. 18. " I counſel thee, tobuy of me "eye-falve, that thou mayſt ſee."
Those towhom the Spirit hath applied it, can ſay, as it is 1 John v. 20., "We know
" that the Son ofGod is come, and hath givenus an under- " ſtanding, that we mayknow him that is true; andwe are in " kim, thatis true, evenhis SonJeſus Chriſt: this isthe true
"God, andeternal life.
" To the fpiritual illumination ofafoul, itfufficesnot that " the objectbe revealed, noryet that man, the ſubject ofthat
" knowledge, have adueuſeofhis ownreason; but it is further "neceffarythat thegrace and fpecial aſſiſtanceoftheholySpirit
"be fuperadded, toopen and mollify theheart, andſogive ita "duetaſteandreliſh ofthe fweetness of ſpiritual truth." By opening the gofpel, he reveals truth to us, andby opening the heart, inus. Now, though this cannot be without that, yetit ismuch moreexcellent tohave truth revealedinus, than to us.
Thisdivines callpraecipuum illudαπδιέλεσμαmuneris prophetici; " the principal perfective effect ofthe prophetical office," the ſpecial bleffing promiſed in the new covenant, Heb. viii. 10.
" I will put my laws intheir mind, and write them intheir "Hearts."
For explication of this part of Chriſt's prophetical office, I The eyes of theblind mustbe anointedwitheye-falve,bywhich man, being cured of his blindness, is restoredto ſpiritual fight.
Glaf. Phil. 2 part, p. 340.
Ad perfectam et propriam rerum fupernaturalium cognitionem, nonfufficere ex parte objecti revelationem, nec ex partefubjecti debitum ufum rationis,fed infuper requiri gratiam Chrifti, etſpeciale adjutorium Spiritus Sancti quo cor aperiatur, emolliatur, etfupernaturalis veritatis dulcedinis rectæ habeat proportionatam eξιν etguftumfpiritualisjudicii.
Reynold. Animal.Homo, P. 23.
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thall, as in the former, ſhew what is included inthe opening of their understanding, and by what acts Chriſt performs it.
And, First,Giveyou a briefaccount ofwhat is included in thisact of Chriſt ; take itin the following particulars.
1. It implies the tranſcendant nature of ipiritual things, far exceeding the higheſl flight andreachofnatural reafon.
Jeſus Chriftmust byhis Spirit open the underſtandingsofmen, orthey can never comprehend ſuch mysteries.
Some menhave ſtrong natural parts, andby 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, thatbefore his converfion, he often felt his ſpirit fwell with offence andcontempt of the goſpel; and he deſpiſing it, ſaid dedignabar effe parvulus ; " he ſcornedto
" become a child again."
Bradwardine, that profounddoctor, 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 manmay, with Berengarius, be able to dispute de omnifcibili, ofevery point ofknowledge ; tounravelnature from the cedar in Lebanon, to the hyſop on the wall; andyet be as blind as a bat in the knowledge of Chrift.
* Yea, it is poffible aman's underſtanding may be improvedby the goſpel, to a great ability in the literal knowledge of it, fo as tobe able to expound the ſcriptures orthodoxly, and enlighten others by them as it isMat. vii. 22.
The Scribes and Pharifees werewellacquaint edwith the fcriptures of the Old Testament ; yea, fuch were their abilities, and eſteem among the people for them, that the apoſle ſtiles them theprinces of this world, 1 Cor. ii. 8.
Andyet notwithstanding Chrift truly calls them blind guides, Mat. xxxiii.
Till Chriſt opentheheart, we can knownothing of him, or of his will, as we ought toknow it.
So experimentally true is that of the apostle, 1 Cor. ii. 14, 15.
" natural man receiveth notthe things ofthe ſpirit ofGod, for " theyare foolishness to him; neither can he know them, be- " cauſe they are ſpiritually difcerned. But hethatis fpiritual,
"The * The moſt refined and ingenious fort of unregenerate men have nothingin them which is more excellent than commongrace ; and common grace leaves them in the ſtate of nature, under the power of fin, and in the very fuburbs of hell, wholly at the command of Satan.
And ifany mau think otherwise, let him takeheedthat every thought doth not nail him falt to that unregenerate and curfed fateforevermore. Dr. Chenelles Divin. Trinum. p. 410. & .
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SERM . X.
"judgeth all things; yet he himself is judgedof no man."
The ſpiritual man canjudge and difcern the carnal man, butthe carnal man wants a faculty to judge ofthe ſpiritual man : as a manthatcarriesadark lanthorn, can fee another by its light, but the other cannot difcern him.
Such is the difference betwixt perſons whoſe hearts Chriſt hath, or hath not opened.
2. Chrift's opening the understanding, implies the infufficiency of all external means, how excellent ſoever they are in themſelves, to operate ſavingly upon men, till Chrift by hispower opens the foul, and fo makes them effectual.
* What excellent preachers were faiah and Jeremiah to the Jews ? The former 1pake of Chrift more like an Evangelift ofthe New than apro . 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 miniftry, Jer. vi. 18.
" The bellows are burnt, the lead is " confumed ofthefire, the foundermeltethin vain." Under the New Testament, what people ever enjoyed ſuch choice heips and means, as thoſe that lived under the ministry of Chrift 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 notlamented.
Neither thedelightful airs of mercy, northe doleful ditties ofjudgment, 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 Chrift by his Spirit open it, becauſe ordinances work not as natural cauſes do: for then the effect would always follow unleſs miraculoufly hindred; and itwould 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, itworks 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 acertain 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 ofprophetic teaching, the one immediate, theother 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 beproduced without thehelp ofthe 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 ofGod to ſaivation.
So that when you fee fouls daily fitting underexcellentand choice means, and remain dead till, you may fay as Martha did to Chrift of her brother Lazarus, Lord, ifthou hadſt been here they had not remaineddead.
Ifthou hadſt been in this ſermon,ithad not been fo ineff Ctual to them.
3. It implies the utter impotency of man to open his own heart, and thereby makethe word effectual to his own converfion and falvation. Hethat at firſt faid, " 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 mifery 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, thathe cannotknow 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 apoor ſinner! Suitably tothis ſtate of impotence,converfion is in ſcripture called regeneration,
John iii 3. a refurrection 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 inhis converfion to God, but a renitency, and oppoſition made to that power which goes forth from God to recover him .
Lastly, Chrift's opening the understanding imports hisdivine power, whereby he is able to fubdue all things to himself.
Who but God knows the heart ? | Who but aGod 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 Chrift come. Hecan fit a key to all the croſs wards of the † It must therefore be acknowledged, that fuch is our infufficiencyof ourſelves in all reſpects, that the heavenly doctrine cannot be profitable to us, orhave 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, confifting in opening the heart : which was the firſt thing propounded for explication .
Secondly , In the next place, let us ſee by what acts Jeſus Chrift performs this work of his, andwhatway and method he takes toopenthe hearts of finners .
And there are two principal ways, by which Chriſt opens the understandings and hearts ofmen, viz. By his Word and Spirit.
1. By his word; to this end was Paul commiffionated and fent topreach thegospel, Acts xxvi. 18. " To open their eyes,
" and turn them from darkness to light, and from the power of " Satan toGod."
The Lord can, ifhe pleaſes, accomplish this immediately ; butthough he cando 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 " prayedhim, ſaying,come over into Macedonia, andhelp us, "
Acts xix. 9. Godwill keep up thereputation ofhis ordinances among men: and though he hath not tied himself, yet he hath tiedus to them.
Cornelius muſtſend for Peter : God canmake the earth producecorn, as itdid at firſt, without cultivation and labour ; but he that ſhall now expect it in the neglect ofmeans, may periſh for want of bread.
2. But the ordinances in themselves cannotdo it, as Inoted before; and therefore Jeſus Chriſt hath fent forth the Spirit, who is his Prorex, his vicegerent, to carry on this work upon the hearts of his elect.
Andwhen the Spirit comes down upon the fouls, in the adminiſtration ofthe ordinances, he effec tually opens the heart to receive the LordJeſus, by the hearing offaith. 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;" convinceby cleardemonftration||, ſuch as inforces affent, ſothat the foul cannot butyield it to be ſo; and yet the door ofthe 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 foul be made willing in the day ofhis power.
When this isdone, the heart is opened : ſaving light || Το μη δυνατον αλλους εχειν αλλ' ότω λέγορεςν.
Demonftration is anargument making men knowthe 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 foul is, 1. A new light inwhichallthings appear far otherwiſe than theydid before.
The names Christ andfin, the words heaven and hellhave 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 fuch great, weighty, andconcerning 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 impreffions on the heart.
Hence they whoſe eyes the great prophet opens, are faid to be " brought out of darkness into his marvellous
" light," I Pet. ii. 9.
The foul is greatly affected with what it ſees.
The beams of light are contracted and twiſted together in the mind; andbeing reflected on the hearts and affections, foon 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 agrowing 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 dothnot give it atonce a full fight of all truths, or a full fenſe ofthe power, ſweetness and goodness ofany truth ; but the foul in the use ofmeans 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. Ifthis be the work and office ofJeſus 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 ofthe light of thisworld,is ſad; butſpiritual blindneſs is much more fo.
Seehowdolefully theircaſe is repreſented, 2 Cor. iv. 3, 4.
" But ifour goſpelbehid, itishid tothemthat are loft ; whoſe " eyes theGod of this worldhath blinded, left the light of the " glorious goſpel of Chriſt, who is the image ofGod, ſhould
" ſhine unto them :" he means a total and final concealment of T2
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Why, what if Jeſus Chrift 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 coveringofthe 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. Thejudgment inflicted, and that is ſpiritualblindness. 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; butin that part of knowledge which wraps up eternal life, Johnxvii. 2, there they are utterly blinded : AS it is faid of the Jews, upon whom this mifery lies, that blindness in part is happened to Ifrael.
They are learned and knowing perſons in other matters,but they know not Jeſus Chrift ; there is the grand and fad defect.
2. Thefubject ofthisjudgment, the mind, which is the eye of the foul.
If it were but upon the body, it would not be fo conſiderable ; this falls immediately upon the foul, the nobleft part of man, andupon the mind,the highest and nobleſt faculty ofthe foul, whereby weunderstand, think, andreason.
This in fcripture is called πνευμα the ſpirit, the intellectual rational faculty, which the philoſophers call το ηγεμονικον, the leading directive faculty; which is to the foul what the natural eye is tothebody. Now the foul being the moſt active and reſtieſs thingintheworld, always working, and itsleadingdirective powerblind, judgewhat afad and dangerous ſtate fuch afoul isin; just like a fieryhigh-mettled horse, whoſe eyes are out, furiouſly carrying his rider upon rocks, pits anddangerous precipices.
I remember Chryfoftom, ſpeaking ofthe loss ofa foul, faith, that the lofs of a member of the body is nothing to it ; for, faithhe, ifaman loſe an eye, ear, hand or foot, there is another to fupply 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 onebe loft, yet the other may be saved.
Surely it were better for thee, reader, to have every member ofthy body made the featand ſubject ofthemoſt exquifite racking torments, than for ſpiritual blindneſs to befal thy foul.
Moreover, 3. Confider the indifcernableness of this judgment to the foul on whom it lies: theyknow it not, no more than aman knows that he is aſleep.
Indeed'tis " the ſpirit ofadeep leep poured out upon them from the Lord," Ifa. xxix. 10. like
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that which befel Adam whenGodopenedhis fide, and tookout arib. This renders their mifery the more remedileſs : " Becaufe
66 ye ſay you fee, therefore your fin remaineth," John ix. 41.
Oncemore, 4. Confider the tendency and effects of it.
What doth this tend tobut eternal ruin ? for hereby we are cut off from the only remedy.
The foul 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 isthat to which it tends, ſo in order thereto, it renders all the ordinances and duties under which that foul comes, altogether ufeleſs and ineffectual to its falvation. He comes to the word, and fees others melted by it, but to him it ſignifies nothing.
O what a heavy ſtroke ofGod is this ! Moft wretched is their cafe, to whom Jeſus Chriſt will not apply this eyefalve, that they may fee.
Didyou but underſtand the miſery offuch a ſtate, ifChriſt ſhould say to you, as he did to the blind man, Matt. xx. 33. "Whatwiltthou that I shoulddo for thee ?"
You would return as he did, " Lord, that my eyes may be opened."
Inference 2. IfJeſus Chriſtbe the great Prophet ofthechurch, thenfurely he willtakespecial care both of the church and the underShepherds appointed by him to feed them : elſe both the objects and inftruments uponand bywhich he executes his office, muft fail, and confequently this glorious office be in vain.
Hence he is faid " towalk among the golden candlesticks," Rev. i. 13 and Rev. ii. 1. " to hold the ſtars in hisright hand."
Jeſus Chrift inſtrumentally opens the underſtandings of menby preaching of the goſpel ; and whilst there is an elect foul tobe converted, or a convert to be farther illuminated, means ſhall not fail to accomplish it by .
Inference 3. Hence you that are yet indarkneſs, may be directed towhom to apply yourſelves for faving knowledge.
'Tis Chriſt, that hath the ſovereigneye-falve, that can cure your blindneſs *; he only hath the key ofthe house of David ; he opens, andno man ſhutteth. O that I might perfuadeyou to fet 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.
Chrift was ſent to be a light to the Gentiles, ſo he enlightens the medium ; and to open the eyes ofthe blind, ſo he heals the organ; he is the only oculift : Firmin's Real Christian, p. 30.
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" that myeyes maybe opened."
Three things aremarvelouſly encouraging to you to to do.
1. God the Father hath puthim into this office, for the cure offuch as you be, Ifa. xlix. 6. " Iwillgive thee for a lighttothe
" Gentiles, that thou may'ſt be my falvation totheendofthe " earth." This may furnish you with an argument topleadfor acure. Whydo you not go to God, and ſay, Lord, didſt thou giveJeſus Chriſt acommiſſion to open the blind eyes ? Behold me, Lord, ſuch a one am I, a poor, dark, ignorant foul.
Didſt thou give him tobe thy falvation to the ends of the earth ? No placenor people excluded from the benefit ofthat right ; and
mall I still remain in the ſhadow of death ? O that unto me he might be a faving light alſo? The beſt and most excellent work that ever thou wroughtest, brings theenoglorytill it comes in-tothe light ! O let me fee and admire it!
2. 'Tis encouraging to think, that Jesus Christ hath actually opened the eyes ofthem that were asdarkand ignorant as you are.
He hath revealed thoſe things to babes, thathave been hid from the wife and prudent, Matt. xi . 25.
The law of the Lord " is perfect, making wife the ſimple," Pfal. 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, bafe, 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 hehath mercifully continued you under the means of light ?
Why is not the light ofthe gospel put out ? Why are times and ſeaſons ofgrace continued to you, ifGod havenofurtherdeſign of good to your fouls ? Be not therefore diſcouraged, but wait on the Lord in the use of means, that you may yet be healed.
Quest. Ifyou afk, What canwe do to put ourſelves into the wayof 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 meansyou are capable ofusing effectual, ifhe pleaſe toconcur with them. And it is a certain truth, that your inability to do what isabove your power, doth no ways excuſe you from doingwhat iswithinthe conpaſs ofyour power todo.
Iknow no act that is ſaving, canbe 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
SERM. X.
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affiftance; but hereinhe isnotbehind-hand withyou.
Letme thereforeadvife, 1. That you diligently attend upon an able,faithfulandfearching ministry.
Neglect no opportunityGod affords you; for howknowyou butthat maybe the time ofmercy to your foul ?
Ifhe that lay fo many years at the pool ofBethesda, had been wantingbut that hour when the angelcame down and troubled thewaters, hehad not been healed.
2. Satisfy not yourſelves with hearing, but confider whatyou hear. Allowtime toreflect uponwhatGod hathſpokentoyou.
What power is there in man more excellent, or more appropriatetothe reasonable nature, than its reflexive and felfconfidering power ? There is little hope of any good to be done upon your fouls, till you begin to go alone, and become thinkingmen andwomen :Here all converfion begins.
I know, a feverer taſk can hardly be impofed upon a carnal heart.
'Tis a hardthingtobring aman and himſelftogetherupon this account : butthismuſtbe, if ever the Lorddo your foulsgood.
Pfal. iv.
4. " Commune with your own hearts."
3. Labour tofee, and ingenuously confess the infufficiency of allyour other knowledge to do you good.
What if you had neverfo much ſkill and knowledge in other myfteries ? What
ifyou be never fo well acquainted with the letter of the fcrip ture? What ifyou had an angelical illumination ? This can never ſave thy foul.
No, all thy knowledge ſignifies nothing till the Lord ſhew thee by ſpecial light the deplored ſtate of thyown heart, anda faving fight ofJesus Chriſt, thy only remedy.
Inference4. Since then there is a common light, and ſpecial faving light, which none but Chriſt can give, it is therefore the concernment ofevery one ofyou to try what your light is. " We
" know, (faith the apostle, i Cor. viii. 1.) that we all have " knowledge." Obutwhat, andwhence is it ? Is itthelight of life ſpringing from Jeſus Chriſt, that brightand morning ſtar, or only fuch as the Devils and damned have ? Theſe lights differ, 1. In their very kind and natures.
The one is heavenly, fupernatural, 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 aſpecial way from Chriſt, is humbling, abafing, and foul-emptying light by it a man fees the vilenets ofhis own nature and practice, which begets felf-
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SERM. X. loathing in him; but natural light, on the contrary, puffs up, and exalts, makes the heart fwell withfelfconceitedneſs, 1 Cor. vii. 1.
The light of Chriſt is practical and operative, ſtill urging thefoul, yea lovingly conftraining it to obedience. No foonerdid it ſhine intoPaul's heart, but preſently he asks, " Lord,
" whatwilt thou have me todo ? " Acts ix. 6.
It broughtforth 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 ofChrift is powertully transformative of its fubjects, changing the man, inwhom it is, into the fame image, fromglory toglory, 2 Cor. iii. 18
Butcommon light leaves the heart as dead, as carnal and ſenſual, as ifno light at all were in it .
Ina word, All faving light endears Jeſus Chriſt to the foul; and as it could not value him before it ſaw him, fo when once he appears tothe foul in his own light, he is appreciated andendeared unspeakably : then nonebut Chriſt ;'all is butdung, that he may win Chriſt : none in heaven buthim, nor in earthdefirable in compariſon of him.
But no fuch effect flows from natural common,knowledge.
3. They differin 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 awaywith 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. Laftly, How are they obliged to love, ferve, and honour Jesus Christ, whom he hath enlightened with the faving knowledge ofhimself ? O that with hands and hearts lifted up to heaven, ye would adore the free grace of Jeſus Chrift to your fouls ? How manyround about you have their eyes closed, and their hearts thut up ! How many are in darkness, and there are like to remain, tillthey come to the blackness ofdarkness, which isreferved for them ? O what apleasant thing is it foryoureyes to fee the lightofthis world !Butwhatis itfor the eye ofyour mind to fee God in Chriſt ? To see fuch raviſhing fights as the objects of faith are ? and tohave ſucha pledge as this givenyou ofthebleſſedvifions ofglory for in this light youshallfee light.
BlessGod, and boattnot: rejoice inyour light, but be not proud of it : and beware ye fin not against the beſtand highest light
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in thisworld.
If God were ſo incenſed againstthe Heathens fordifobeying the light ofnature, what is it in you to fin with eyes clearly illuminatedwith the pureſt light that ſhines in this world ? You know, God charges it upon Solomon, 1 Kings xi.
9. thatheturned from the way ofobedience, after the Lordhad appeared to him twice.
Jeſus Chrift intendedwhen he opened your eyes, that your eyes ſhould direct your feet.
Light is a -ſpecialhelp to obedience, and obedience a fingular help toencreaſe your light.
SERMON ΧΙ.
Diſcovers the Nature and Neceffity 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 facrifices than these.
SALVATION (as to the actual diſpenſation of it) is revealed by Chriſt as a Prophet, procured byhim as a Pric appliedby him as aKing.
In vain is itrevealed, if not purchaſed; in vain revealedand purchased, ifnot applied. How it isrevealed, both to us, and in us, by our great Prophet , hathbeendeclared. And now, from the prophetical office, we paſson to thepriestly office ofJesus Chriſt, who as our Prieft, purchaſed our falvation.
In this office is contained the grand relief for a foul diſtreſſedby the guilt of fin.
When all other reliefs have been eſſayed, it is the blood of this great facrifice, ſprinkledby faithupon the trembling conscience, thatmuſtcool, refresh, andſweetly compoſe andſettle it. Now,feeing fogreat a weight hangs upon this office, the apoſtle induſtriouſlycon. firmsandcommends itinthis epiſtle, and moreeſpecially in this ninth chapter; ſhewinghow itwas figured to the world by the typical blood of the facrifices, but infinitely excels them all : and as inmany other moſt weighty reſpects, ſo' principally in this, that theblood of theſe ſacrifices didbut purify the types or patterns oftheheavenly things ; but the blood ofthis facrifice purified orconfecratedthe heavenlythings themselves, ſignified bythoſe types.
The wordsread, contain an argument to prove the neceffity VOL . I.
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SERM. XI,
oftheofferingupofChriſt, thegreat Sacrifice,drawnfrom the proportion betwixt the types, and things typified *.
If the fanctuary, mercy-feat, and allthingspertainingto the ſerviceof the tabernacle, were tobe confecratedbyblood; thoſe earthly, but facred types,by the blood ofbulls and lambs, &c.; much more theheavenly things ſhadowedby them,ought tobe purified or confecrated by better bloodthantheblood of beasts.
Theblood confecrating theſe, ſhould as much excel the blood thatconfecratedthoſe, as the heavenly things themſelves do, in theirown nature, excel thoſe earthly ſhadows ofthem.
Look, what proportion there is between the type and anti-type, the like proportion alſo isbetwixt the blood that confecrates them; earthly things with common, heavenly things with the moſt excellentblood.
Sothen, therearetwo things tobeeſpecially obſerved here: first, The nature ofChriſt's death and ſufferings: ithad the nature, uſe, andend ofafacrifice ; and ofall facrifices the most excellent.
Secondly, The neceffity ofhis offering up : itwas neceſſary tocorreſpondwith allthe types and prefigurations of it underthe law; buteſpecially itwas neceſſary fortheexpiating offin, thepropitiatingofajuſllyincenſedGod,andtheopening awayforreconciledonestocome toGod in. The point ſhall giveyou fromit, is, Doct. That thefacrifice ofChrist, our High-priest, is mostex cellent initself, andmost neceſſaryfor us.
Sacrifices † are oftwoforts ; eucharistical, or thank-offerings, inteftification ofhomage, duty and ſervice ; and in token of gratitudeformerciesfreelyreceived: and ilaſtical, or expiatory, for fatisfaction tojuſtice, and thereby the atoningand recon
* He concludes the foregoing argument on the neceſſity of redemption, fromthe proportionbetweenthe types and the heavenly things: for, ifthe things typicallyfacred, behovedtobe purified with typical blood; ſurely, the heavenly things behoved to be purifiedby blood fo much more excelling that other, as theſe things themſelves excel their earthly types. The reason is plain : becauſe, what proportionthere is between the types and the things typified, muſt likewife take place as to theblood 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.
P. 78.
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cilingofGod. Ofthis laſtkind wasthe facrificeofferedby Jer fusChriftfor us: to this office he was called byGod, Heb. v.
5. Inithewas confirmedbythe unchangeable oath ofGod, Pfal. cx. 4.; forit, he was fingularly qualifiedby his incarnation, Heb. x. 6, 7.; and all the ends of it he has fully an. fwered, Heb. ix. 11, 12.
My preſentdeſign is, from this ſcripture, toopenthegeneral natureand abſoluteneceſſityofthe priesthoodofChrift ; ſhew. ingwhat his prieſthood implies init, andhow allthiswas indifpenſablyneceſſary inorder toour recoveryfromthe deplorable ſtate of fin and miſery.
Firſtwhen, we will confider, what it ſuppoſes and implies ; andthen,wherein itconſiſts. And there are fixthings which either pre-ſuppoſeth, orneceffarily includeth in it.
1. At firſt ſight, itfuppoſes man's revolt andfallfromGod ; andadreadfulbreach madethereby betwixtGod and him, elſe noneed of an atoning facrifice.
" Ifonedied for all, thenwere alldead," 2Cor. v. 14.deadinlaw,under ſentence todie, and that The nature of Christ'spriest; hood opened. eternally.
Inall the ſacrifices, fromAdam to Chriſt, this was ſtill preached to the world; that therewasa fearful breach betwixt Godandman; and even ſo, thatjuſtice requiredourbloodſhouldbe ſhed. Andthe fire flamingon the altar, which wholly burnt upthe ſacrifice, was a livelyemblem ofthat fiery indignation that ſhould devour the adverſaries.
Batabove all, when Chriſt, that true and great Sacrifice, was offered uptoGod, thenwas the faireſt glaſs that everwas in theworld, fetbefore us, thereintoſee our finand miſeryby the fall.
2. Hispriesthoodfupposes the unalterablepurpose ofGodtotake vengeanceforfin $; he will notlet it paſs.
I willnotdetermine whatGod coulddo in this caſe, by his abſolute power ; but I think itisgenerallyyielded, that,by hisordinatepower, hecould dono leſsthanpuniſch itinthe perſonof the ſinner, or ofhis furety.
Thoſe that contend for ſuch a forgiveneſs, as is an act of charity, likethat whereby private perſons forgive one another, muſtatonceſuppoſeGod to part with hisright, cedendo dejure fus, and alſorender the fatisfaction ofChriſt altogether ufeleſs, asto the procurement offorgiveness ; yea, rather an obſtacle,
U 2 ‡The reader mayfindthis cafe learnedlyand ſolidlyhandledby Dr.Twiſſe, Vindic.gratie, digref. 8.
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SERM. XI.
thanameanstoit.
Surely, the nature and truth ofGod oblige him to puniſh ſin *. " He is of purer eyes than tolook upon i- " niquity," Heb. i. 13. And beſide, the word is gone out of his mouth, that the finner ſhall die.
3. The priesthood of Chriftpre-fuppoſeth the utter impotency ofmen to appeaſe God, and recover his favour by any thing he coulddo or fuffer.
SurelyGod wouldnot come down to affume abody todie, and be offered up for us, ifat anycheaper rate it could have been accomplished: there was no other way to recover man and fatisfy God.
Those thatdeny the ſatisfaction of Chriſt, and talk of his dying to confirm the truth, andgive us an example of meekness, patience, and ſelf-denial, affirming theſe to be the fole ends ofhis death, do not only therein root up the foundations of their own comfort, peace and pardon, but moſt boldly impeach and tax the infinite wifdom. Godcould havedone all this at a cheaper rate : the fufferings of a mere creature are able to attain theſe ends: the death ofthe martyrs did it.
But who bydying can fatisfy 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 tranfmitted to the natures, orcommittedby the perfons of allGod's elect, from Adam, to the last that ſhall be found alive at the Lord'scoming ? furely, none but Chrift can dothis.
4, Christ's priesthood implies the neceffity of his being Godman t.
It was neceſſary he ſhould be aman, in order to his paffion, compaffion, and derivationof his righteouſneſs and ho . lineſs tomen. Had he not been a man, he hadhad no facrifice to offer, no foul or body to fuffer in.
The Godhead is impatible, immortal, and above all thoſe ſufferings and miſeries Chrift felt for us.
Beſides, hisbeing 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 topity,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 ourHigh-priest * In no other way can God's hatred at fin be made to appear, thanby inflicting the deſervedpunishment. Brad. on Justific. p. 61.
† Hence therefore it appears, how neceffary it was that Chrift the Mediator ſhould be bothGod and Man : had he not been Man, he would not have been a fit ſacrifice and had he not been God, that facrifice would nothavebeenoffufficientefficacy. Ames. Med.
P.92 .
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The Fountain of Life . ſhouldbeGod, ſince the valueand efficacyofhis facrificereſults fromthence.
2. The priesthood ofChrist implies the extremity ofhisfufferings.
In facrifices, you know, there was a deftruction, a kind of annihilation of the creature to the glory ofGod.
The ſhedding of the creature'sblood, andburningits fleſh with fire, wasbut an umbrage, or faint reſemblance ofwhat Chriſt endured, when he madehisfoulan offering for fin.
And lastly, It implies the gracious design ofGod to reconcile usat adear rate to himself, in that be calledand confirmed Chrift in his priesthood by an oath, and thereby laid out afacrifice, ofinfinite valuefor the world.
Sins, for which no facrifice is allowed, are defperate fins ; and the cafe ofſuch ſinners ishelp. leſs : But ifGod allow, yea, and provide a facrifice himſelf, how plainly doth it ſpeak his intentions ofpeace 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, tofulfil the law,
" and offer up himself to him afacrifice of reconciliation for our fins; andby his interceffion to continue and apply the purchase of his bloodto them for whom he ſhed it:" All this is contain'd in that famous fcripture, Heb. x. 7, 8 , 9, 10,
11 , 12, 13, 14.
Or, more briefly, the priesthood ofChriſt is that whereby he expiated the fins of men, and obtained the favour ofGod for them, Col. i. 20, 22., Rom. v. 10.
Butbecauſe I ſhall inſiſt more largelyuponthe ſeveral parts and fruits ofthis office, itshallhere fuffice to ſpeak this much as to its general nature ; which was the first thing propoſed for explication.
Secondly, The neceffity ofChriſt's priesthood comes next to be opened.
Touching which, I affirm, according to the fcriptures, it was neceſſary, in order to our falvation, that fuch a Prieft ſhould,by ſuch a facrifice, appear beforeGod for us.
The truth of this affertion willbe clearedby theſe two principles, which are evident inthe ſcripture, viz . ThatGod ftood uponfull fatisfaction, and would notremit one fin without it :
† Sacerdotium Chriſti eſt functio qua coram Deo apparet, ut legem ab ipfo acceptam nostro nomine obfervet,feipfum victimam reconciliationis pro noftris peccatis ipfi offerat, fuaque apud Deum intercessione opem ipfius perennem, ac donationem Spiritus Sancti nobis impetret, atque efficaciter applicet.
Synopſis purioris theol..
P. 318.
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SERM . XI.
andthat fallen man is totally uncapable oftenderinghim any ſuch ſatisfaction; therefore Chriſt, who only can, muſtdo it, weperiſh.
1. Godstooduponfullfatisfaction, andwouldnot remit onefin without it.
This willbe clearedfrom the natureoffin; and fromtheveracityandwisdom ofGod.
(1.) From the nature offin, whichdeſerves that the ſinner ſhould ſuffer for it.
Penal evil, in acourſe ofjustice, follows moral evil. Sinand forrowought togotogether; betwixt theſe isaneceſſaryconnection, Rom. vi. 13. "Thewages of fin is
"death."
(2.) The veracity ofGodrequires it. Thewordisgone out ofhismouth ; Gen. ii. 17. " In the daythat thou eateſt there- " of, thou shalt ſurely die:" certo acftatim morieris.
From that time hewas inſtantlyand certainly obnoxious and liable tothedeathof foul andbody.
The law pronounceshim curſed, " that continues not inallthings that arewrittenthereinto
" do them," Gal. iii. 9. Now, though man's threatnings are oftenvainand infignificant things, yetGod's thall furely take place;"notone 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 ofGod, by whichhe governs the rational world, admits not ofadiſpenſation or relaxationofthe threatningswithout fatisfaction|| : for, asgood no king, as no laws forgovernment ; as goodno law, asno penalty ; andasgoodno penalty, as no execution. To this purpoſeonewellobſerves;
" It isaltogetherundecent, eſpeciallyto the wisdomand righte " ouſneſs ofGod, that that which provoketh theexecution,
" ſhould procurethe abrogation ofhis law; that that ſhould " ſupplant and undermine the law, for the alonepreventing
"whereofthe lawwas before eſtabliſhed." How could itbe expected, that menſhouldfear and tremblebeforeGod, when theyſhouldfindthemſelves more ſcaredthan hurt by his threats againſt ſin! So thenGod stood upon fatisfaction, and would admit no treaty ofpeace, onany other ground.
Object. Let none here object, that reconciliation upon this onlyſcore offatisfaction, is derogatory tothe richesof grace; erthatweallow notGod what wedo men, viz, to forgive an injury freely, without fatisfaction.
Sol. Free forgiveness tous, and fullfatisfaction made toGod by Jefus Chrift forus, are notασυσατα, things inconfiftentwith
Dr. Reynolds on Pfal. cx. p. 409.
SERM. XI.
The Fountain of Life. each other, as inits properplace ſhall be more fully clearedto you. And fordenying that toGod which we allow to men ; you must know, thatman and man ſtand on even ground: man is not capable of beingwronged and injured by man, asGod isbyman, there is nocompare between the nature ofthe offences.
To conclude, manonlycan freely forgive man, inaprivate capacity, fo far as wrong concerns himself; but ought not to doſoinapubliccapacity, as he isjudge, andboundtoexecute juſtice impartially. God is our Law-giver andjudge; he will not diſpenſe with violations of the law, but ſtrictly ſtands on compleat fatisfaction.
2. Man can tender toGod no ſatisfaction of his own, for the wrong done by his fin. He finds no way to compenſate and makeGod amends, either bydoing, or by fuffering his will.
(1.) Notby doing: thisway 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 righteouf,
" neſs is as filthy rags," Ifa. lxiv. 6. And it is ſtrange any ſhould imagine, thatoneſinſhouldmake fatisfaction foranother.
Ifit beſaid, notwhatisſinful inourduties,butwhat is ſpiritual, pure and good, may ingratiate us with God; it is athand to reply, thatwhat isgood in any of our duties, is adebtweowe toGod, yea, we owe him perfect obedience; and it isnot imaginablehowwe should pay onedebtby another; quit aformer 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 aword, thoſe that have had as much toplead on that ſcore as any now living, have quitted, andutterlygivenupall hopes of appeaſing and fatisfying the juſticeofGod, that way.
Itis like, holyJob feared God, and eſchewedevilas much as any ofyou; yethe faith, Job ix. 20,
21. " If Ijustify myſelf, mineown inouth ſhall condemn me; " ifI ſay Iamperfect, it ſhallalſoprove me perverſe.
Though " I were perfect, yet would I not know my foul ; I wouldde.
" ſpiſe my life."
It maybeDavid was a man asmuch after the heart ofGod as you; yet he said, Pfal. cxliii. 2. "Enternot
" intojudgmentwiththy ſervant; for in thy fight ſhall no man " bejustified."
Itis like Paul lived as holy, heavenly, and fruitful a life as thebeſt ofyou, andfar, far beyondyou ; yet he faith, 1 Cor. iv. 4. "I know (or am confcious to myself) of nothing,yetam Inot herebyjustified."
His fincerity might comforthim, but couldnot justify him. Andwhatneed I fay
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more ? The Lord hath thut up thisway to all the world; and theſcriptures 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 neverreconcile himſelfto Godbydoing, ſo neither by suffering: That is equally impoffible ; for no fufferings can fatisfyGod, butſuch as are proportionable to the offence we fuffer for.
And if ſo, aninfinite ſuffering must be born: I fay infinite, for fin is an infinite evil, objectively con. fidered, as itwrongs an infiniteGod. Now ſufferings may be faidto be infinite, either in reſpect oftheir weight, exceeding allbounds and limits ; the letting out the wrath and fury of an infinite Ged: or in reſpect ofduration, being endless and everlaſting.
In the firſtſenſe, nocreature canbear an infinitewrath, itwould swallow us up.
Inthe ſecond, it maybe born as the damned do ; but then, ever tobe ſuffering, is never tohave fatisfied.
So that no man can behis own prieſt, to reconcile himself to Godby what he cando or fuffer. And therefore, one that is ableby 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 ofthe reformed Chriſtian religion above allother religions, known to, or profeffed in the world. What other religions feek, the Chriftian religion only finds, even a folid foundation for true peace and ſettlement of confcience.
While the Jews ſeekit invain in the law ; theMahometan inhis external and ridiculous obſervance; the Papist in his own merits ; the believer only finds it in the blood of this great facrifice : This, and nothing less than this, can pacifya diſtreſſed conſcience, labouring under the weight of its own guilt.
Consciencedemands no lets to fatisfy it, than Goddemands to satisfy him.
The grand inqueſt ofconfcience is, isGod fatisfied? Ifhe be ſatisfied, I am fatisfied.
Woful is the ſtate of that man, that feels the worm of confciencenibblingon the moſt tender partof the foul, andhath 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 ofconfcience, that call them fancies andmelancholy whimfies ; ifyou ever had had but one fick night for fin, ifyou had ever feltthat ſhame, fear, horror, and deſpair, which are the diſmal effects of anaccufing and condemning con
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ſcience, you wouldaccount itan unspeakable mercy to hear of away for the diſcharge of a poor finner from that guilt: you would kiſs the feet of that meffenger 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 confcience, know that thy foul and peace can never meet, till thou art perſuaded to come to this blood ofsprinkling.
The blood of this facrifice ſpeaks better things than the blood of Abel. The blood ofthis facrifice is the blood ofGod,
Acts. xx. 28. invaluably precious blood, I Pet. i. 18.
One drop of it infinitely excels the bloodofall other creatures ,Heb. x. 4, 5, 6.
Such is the bloodthat mustdo thee good.
Lord, Imust have ſuchblood(faith confcience) as is capable ofgiving thee fullfatisfaction, or it can giveme no peace.
The blood ofall the cattle upon a thousand hills cannotdo this. Whatis thebloodofbeafts toGod ? theblood ofall the men in the world can donothing in this cafe. What is our polluted blood worth ?
No, no, it is the blood ofGod, that muſt fatisfy both thee and me.
Yea, Chriſt's blood is not only theblood ofGod, but it is bloodſhed inthy 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, confcience-pacifying, and foul-quieting blood,
Col. i. 20. Eph . ii. 13, 14. Rom. iii. 26. O bleſsGod, that ever the news of thisblood came to thine ears.
With hands and eyes lifted up to heaven, admire that grace that caſt thy lot in aplace where this joyful found rings inthe ears of poor finners. Whathad thycafe been, ifthy mother had brought thee forth in the defarts of Arabia, or in the waſtes ofAmerica ! Or that ifthou hadſt beennurſed 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 fatisfy an angryGod! Surely the pure light ofthegospel ſhiningupon this generation,isa mercy never tobeduly valued, never tobe enough prized.
Corollary 2. Hence alſo be informed ofthe neceffity ofFaith, in order toastate andfenfe ofpeace with God: for towhat purpoſe is the bloodof Chriſt our facrifice ſhed, unless itbe actually and perfonally applied, and appropriated byfaith ? Youknowwhen the facrifices under the law were brought tobe fain, hethat
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brought it wastoput his hand uponthe headofhis facrifice, and ſo it was accepted for him, to make anatonement, Lev. i.4. not only to fignify, that how it was no more his, butGod's, the proprietybeing transferred bya kindof manumiffion ; nor yet that he voluntarilygave it to the Lord as his own freeact ; but principally it noted the putting offhis ſins, andthe penalty due tohim for them, upon the headofthe facrifice : and ſo itimpliedin it anexecration, as ifhehad faid, upon thy headbe the evil. Sothe learned obferve ; theAntientEgyptians were wont exprefly to imprecate, whenthey ſacrificed ; ifany evilbe com-
ing upon us, or upon Egypt, let it turn and rest upon this head, Jaying their hand, attheſewords, on the facrifice's head. And upon thatground, faith the † Historian, none ofthem would eatof thehead ofany living creature.
You must alſo lay the hand of faith upon Chrift your ſacrifice, not to imprecate, but apply and appropriate him to your own fouls, he havingbeen madeacurſefor you.
To this the whole goſpel tends,even to perfuade 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 facrifice was liftedup upon the altar; John iii. 14, 15.
"Mofes lifteduptheferpentinthewilderness, ſo muſt the ſon of " manbeliftedup: thatwhoſoeverbelieveth inhim ſhould not " periſh, but have everlasting life."
Theeffects ofthe law, not onlyuponthe confcience, filling itwith torments, butupon the whole perſon, bringingdeathupon it, arehere ſhadowed outby
the ſtingings of fieryſperpents ; and Chriſt bythe brazen ferpent which Mofes 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 Chrift in faith, our fouls are healed.
Those that looked not tothe brazen ferpent, died infallibly; fo muſt all that look not to Jeſus, our facrifice, by faith.
It is true, the death ofChriſt is the meritorious cauſe of remiffion, but faith is the inſtrumental applying cauſe : and as Chrift's
* Andhe ſhall put his hand, fignifying that he cafts his fins and the punishment due to them, uponthe head of the victim: as among theGreeks εις την αυτό κεφαλην, upon hisownhead, is akind of imprecation, Drufus andMenochius.
† Herod. 2. 39.
† It is a rule, that where there is a total and ſufficient caufe in act, there the effect must needs follow.
But ifthey be partial cauſes, then the cauſes which ſucceed inorder, do not produce their compleat effect, until the laft caufe be in act,
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bloodis neceſſary in its place, ſo is our faith in its placealfo.
For to the actual remiſſionof fin,andpeaceof confcience, there muſt be a co-operation ofallthecauses ofremiſſion and peace.
Asthere is the grace and love ofGod for an efficient and impulfive cauſe, and death ofChriſt our facrifice, the meritorious cauſe; foofneceſſity theremustbe faith,the inſtrumental cauſe.
Andtheſe concauſesdo all ſweetly meet in their influences, and activities, in ourremiſſion, and tranquility of confcience; and are all(fuo genere) intheir kind and place abſolutely neceſſary totheprocuring and applying of it.
What is theneed that the blood of Chriſt is ſhed, if I have no:intereſt in it, no ſaving influences from it ? O be convinced, thisis the end, the buſineſs oflife.
Faith is the Phenix-grace, as Chriſt is the Phenix-mercy. He is the gift, John iv. 10.
Andthis is " the work ofGod," John vi. 29.
The death of Chrift, the offers and tenders ofChriſt, never ſaved one foul in themſelves,without believing application. But,wo isme ! how doI ſee ſinners, either not at all touched with the ſenſe of fin, andſobeingwhole, need not the phyſician; or ifanybe ſtung andwounded with guilt, how do they lick themſelves whole with theirown duties and reformations ! As phyſicians ſay of wounds, letthem but be kept clean, andnature will find balfam of its own toheal them: Ifit be ſo inſpiritual wounds, what need Chriſt to have left the Father's boſom, and come down to die in the quality andnature ofa facrifice for us ? O ifmencan buthave health,pleaſure, riches, honours, and anyway make a ſhift to ſtill a brawling confcience, that it may not check or interrupt them intheſe enjoyments, Chriſt maygowhere hewill for them.
And I am aſſured, tillGod ſhew you the faceof fin, in the glaſsof the law, make the ſcorpions andfiery ferpents, thatlurk in the Law, and inyour own confciences, tocome hiſſing about you, and ſmiting you with their deadly ſtings, tillyou have had fome fick nights, and forrowfuldays for fin, you will never go up and down ſeekingan intereſt in the blood ofhis facrifice with tears.
But reader, if ever this be thy condition, then wilt thou know theworth ofa Chriſt; then wiltthou have a valuefor 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 flyingon foot fromhis pursuingenemies; he cried out, O now, faithhe, a kingdomfor ahorse. Sowilt thou cry, Akingdom
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for a Chriſt; ten thousandworlds now, ifI hadthem, for the blood ofſprinkling.
Corollary 3. Is Chrift yourHigh-prieſt, and is his priesthood ſo indiſpenſably neceſſary to your falvation ? Then freely acknowledgeyour utter impotency to reconcile yourselves toGodby any thing you can do, or fuffer; and let Chriſt have thewhole glory of your recovery afcribed to him.
'Tis highly reaſonable that he that laid down the whole price, ſhould have the whole praise.
Ifany man think, or ſay,hecouldhavemade anatone. ment for himself, he doth therein caſtno light reproach upon that profound wisdom which laid the deſignof our redemption in the death of Chrift.
But of this I have ſpoken elſewhere.
And therefore, Corollary 4. In the laſt place, I rather chuſe to perfuade you to fee your neceffity of this priest, and his moft excellent facrifice ; and accordingly to make use of it. The best ofyou havepolluted natures, poiſoned in the womb with fin; thoſe natures haveneed of this ſacrifice, they must have the benefit ofthisblood topardon andcleanſe them, orbeeternallydamned.
Hear me, ye that never ſpent a tear for the fin ofnature ; ifthe blood of Chrift be not sprinkled uponyour natures, it hadbeen better for you, that you had been the generation ofbeafts, the offspring ofdragons or toads.
They have a contemptible, but notavitiated finful nature, as you have.
Your actual ſins have need ofthe priest, and his facrifice to procure remiffion for them.
Ifhe take them not away by the blood ofhis croſs, theycan never be taken away, they will lie down withyou in thedust; they will rife with you and follow you to thejudgment-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 .
Thyduties, even the beſtofthem, need this facrifice.
It is in the virtue thereof that they are accepted ofGod. And were it not thatGodhad reſpect to Chriſt's offering, he would not regard, or look towards thee, or any ofthy duties.
Thou could'ſt no more come near toGod, than thou could'ſt approach adevouring fire, or dwell with everlasting burnings.
Well then, ſay, I need ſuch a price every way. Love him inall his offices .
Seethe goodness ofGod inproviding ſuch afacrifice for thee. Meat, drink and air, are not more necef ſary to maintain thy natural life, than thedeath ofChriſt is to giveandmaintain thy ſpiritual life.
O then, let thy foul growbigwhilft meditating of the ufe Sulncis and excellency of Chrift,which is thus diſplayedand