The Whole Works of the Reverend Mr John

The Whole Works of the Reverend Mr John

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Presentedtothe

Univ. of Michigan

Oby Henry-le-Granger lekassof-71-

GENERAL LIBRARY

OF UNIVERSITY OF MICHIGAN

PRESENTED BY

Rer. HenryC.Granger Class of18.71 ㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋㅋ Jan. 25 250 1900..

Sep.91790

1770 Shop Humphrieshisbook ZVollom

THE WHOLE

1WORKS

OF THE REVEREND41352 MR. JOHN FLAVEL,

Late MINISTER of the GOSPEL at Dartmouth in Devon.

IN EIGHT VOLUMES.

TO WHICH IS ADDED,

An Alphabetical TABLE of the principal Matters contained in the Whole.

THE EIGHT EDITION.

VOL. II.

PA I SLE Υ :

Printed by A. WEIR and A. M'LEAN.

Andfold at the Shop of A. WEIR, near the Croſs.

MDCCLXX.

CONTENTS.

The FOUNTAIN of LIFE opened up.

Pag.

SERMON XXXVIII . Wherein four weighty Ends of Chriſt's Humiliation are opened, and particularly applied. Ifa. liii. 2. "He shall fee the travail of his foul, andbe fatif-

" fied," SERMON ΧΧΧΙΧ . Wherein the Reſurrection of Chriſt, with its Influences upon the Saints Refurrection, is clearly opened, and comfortably applied, being the firſt Step of his Exaltation. Matth. xxviii. 6. " He is not here; for he is riſen, as he ſaid :

66 come, fee theplace where the Lord lay," SERMON XL. Wherein the Afcenfion of Chriſt is opened,and variouſly improved, being the ſecond Step of his Exaltation . John xx. 17. "Jeſus faith unto her, Touch me not : for I am not yet afcended to my Father : but go to my brethren, " and ſay unto them, I afcend untomy Father, andyour Fa- " ther ; and to my God, and your God,"

SERMON XLI . Wherein Chriſt's fitting at God's right-hand is explained and applied, being the third Step of his glorious Exaltation. Heb . i . 3. " When he had byhimselfpurged our fins, fat... " downon the right-hand of the majeſty on high," SERMON XLII. WhereinChriſt coming to Judgment, being the fourth and laſt Degree of his Exaltation, is opened and improved. Acts x. 42. " Andhe commanded us to preach unto the people, " and to teſtifythat itishe which was ordained of God to be

" the Judge of quick anddead,"

55 a 2

CONTENTS .

The METHOD OFGRACE in the Goſpel-Redemp

tion.

Pag

95 102

The epiſtle Dedicatory,

to the Reader,

SERMON 1. Opening the general Nature ofeffectual Application. 1 Cor. i. 30. "But of him are ye in Chriſt Jeſus, who of God " is madeuntous wisdom, and righteouſneſs, and ſanctifica- " tion, and redemption," SERMON II.. Wherein the Believer's union with Chriſt is ſtated and opened, as a principal Part ofGoſpel-Application . John xvii. 23. " I in them, andthou in me, that they may be

" made perfect in one," SERMON III. Opening the Nature andUſe oftheGoſpel-miniſtry, as an external means of applying Chriſt. 2 Cor. v. 20. " Now then, we are ambaſſadors for Chriſt, as though God did beleech you by us : we pray you in "

" Chriſt's ſtead, be ye reconciled to God," SERMON IV. Explaining the Work of the Spirit, as the internal, and moſt effectual Means of the Application of Chriſt . John vi. 44. "No maucan come to me, except the Father

" which hath ſent me, draw him, " SERMON v. Opening the Work of the Spirit more particularly, by which the Soul is enabled to apply Chriſt .

Eph . ii. 1. "And you hath he quickened who were dead in " treſpaſſes and fins," SERMON VI. Deſcribing that Act on our Part, by which we do actually -andeffectually apply Chriſt to our own Souls. John i. 12. " Butas many as receivedhim, to them gave he power to become the ſons of God; even to themthat " " believe on his name," SERMON VII . John i. 12. "But as many as received him," &c. SERMON VIII. Setting forth the Believer's fellowship with Chrift, the next End of his Application tothem. Pfalm xlv. 7. "--Therefore God thy God,hath anointed " theewith the oil ofgladneſs abovethy fellows,"

CONTENTS.

Pag.

SERMON IX. Containing the firſt general Useof Exhortation, inviting all Men to apply Jeſus Chriſt. Matth. xi. 28. "Comeunto me, all ye that labour, and are

" heavy laden, and I will give you reſt," 259 SERMON Χ. Wherein the general Exhortation isenforced,by oneMotive drawn from the firſt Title of Chrift . Matth. ix. 12. " But when Jeſus heardthat, he ſaidunto them,

" They that be whole need not a phyſician, but they that

" are fick," 294 SERMONXI . Containingthe ſecond Motive to enforce the general Exhortation, from a ſecond Title of Chriſt. Luke i. 72. " To perform the mercy promised to our fathers,

" and remember his holy covenant," SERMON XII . Containingathird Motive to enliven the general Exhortation, from a third Title of Chriſt .

Cant. v. Part of Verſe 16. " -Yea, He is altogether lovely," 320 SERMON XIII . Alluring the Hearts of men tocome to Chriſt,by a fourth

Motive contained in another Title of Chriſt . Haggai ii . 7. "-And the defire of all nations ſhall come," 332 SERMON XIV. Containing the fifth Motive to apply Chriſt, drawn from another excellent Title of Chrift . 1 Cor. ii. 8. " Which none of the princes of this world have " known, for had they known him, they would not have

" crucified the Lord ofglory," SERMON XV. Opening the fixth Motive to come to Chrift, contained in the fixth and laſt Title of Chrift .

1 Luke ii. 25. " Waiting for the [Confolation] of Ifrael," 358 SERMON XVI . Enforcing the general Exhortation, by a ſeventh Motive drawnfrom the firſt Benefit purchased by Chrift. Eph. i. 7. " Inwhom we have redemption through hisblood, " the forgiveness of fins, according to the riches of his " grace," SERMON XVII. Opening the eighth Motive tocome to Chriſt, drawn from the fixth Benefit purchaſed by Chriſt for Believers. Eph. i. 6. " To the praise of the glory of hisgrace,wherein 65 hehath madeus acceptedinthe Beloved,"

vi CONTENTS. SERMON XVIII . The Liberty of Believers,opened and ſtated. John viii. 36. " If the Son therefore ſhall makeyou free, ye " ſhall be free indeed," SERMON XIX . The Saints coming Home to God, by Reconciliation, and

Pag.

Glorification, opened and applied. 1 Pet .iii. 18. " For Chrifthathonce fuffered forfins, thejuſt / " for the unjuſt, thathe mightbringus to God," SERMON XX . Thegreat usefulness of the Law or Word of God, in order to the Application of Chrift . Rom. vii . 9. " For I was alive without the law once ; but when

" the commandment came, fin revived, and I died,"

397 SERMON ΧΧΙ . Rom. vii . 9. " For I was alive without the law once," &c. 405 SERMON XXII . The Teachings of God opened, in their Nature andNeceffity. John vi. 45. " It iswrittenin the Prophets,And they ſhallbe

" all taughtof God. Every man therefore that hath heard, " andhath learned of the Father, cometh unto me,"

417 SERMON XXIII .

429 SERMON XXIV. John vi. 45. " It is written in the Prophets," &c.

OftheManner, and Importance of the Spirit's Indwelling.

I John iii. 24. " --And hereby we know that he abideth in us, by the Spirit which he hath given us," SERMON XXV. OftheNature and Neceffity of the New Creature. 2Cor. v. 17. " Therefore if anyman be in Chriſt, he is a new creature : old things are paſſed away; behold, all things 66

" are become new," SERMON XXVI . 2Cor. v. 17. " Therefore if anyman be in Chrift, he is a new " creature," &c. SERMON XXVII . Of the Nature, Principle, and Neceffity, of Mortification . Gal. v. 24. " And they that are Chriſt's have crucified the

" fleſh, with the affections and lufts,"

THE FOUNTAIN OF LIFE.

SERMON XXXVIII.

Wherein four weighty Ends of CHRIST'S Humiliation are opened, and particularly applied.

Isa. liii. 2. Heshallfee the travail of hisfoul, andbefatisfied. WEE are now arrivedat the laſt particularwhich wedeſigned toſpeak to in Chriſt'sstate ofhumiliation, namely, the designs and bleſſed ends for which hewas ſodeeplyabafed. Itis inconſiſtent with the prudence ofacommon agent, to beatvaſt expences oftime, pains, and coſt, and not to propound to himfelfadeſign worthyofall thoſe expences. And it is much leſs imaginable, that Chriſt ſhouldſo ſtupendoufly abaſe himself, by ſtooping from the boſom of his Father to the ſtate of the dead, where our laſtdiſconrſe left him, ifthere had notbeen ſome excellent, andglorious thing in his eye, the attainment whereof, might give him a content and fatisfaction, equivalent to all the forrows, and abaſements, he endured for it.

And ſo much isplainlyheld forth in this ſcripture, " He shall " ſee the travail of his foul, andbe fatisfied." In which words three things fallunder our confideration.

First, The travailing pangs of Chriſt. So the agonies of his foul, and tormentsofhis bodyare fitly called, not only becauſe of the ſharpness and acutenessofthem,being inthat reſpect, like birth-pangs of a travailing woman, for ſo this * word ſignifies, butalſobecauſethey fore-run, and make wayfor the birth,which abundantly recompences all thoſe labours. I ſhall not here infiftuponthepangs andagonies enduredby Chriſt in the garden, oruponthe croſs, which the prophet ſtiles " the travail of his

" foul," having, in the former fermons, openedit largely in its particulars, but paſs tothe,,This wordſignifiesboth thebirth and pain attend. ingit. Strigel.- VOL. II.

למצ

2 SERM . XXXVIII . The Fountain of Life. Second Thing confiderable in theſe words; and that is the affured fruits and effects of this his travail ; he shall fee the travail of his foul. By feeing, underſtand the fruition, obtainment, or enjoyment of the end of his fufferings. He shall not ſhed his blood upon an hazard : his deſign ſhall not mifcarry; but he ſhall certainly fee the ends he aimed at accom pliſhed.

" And Thirdly, This ſhall yield him great fatisfaction : as a woman forgets her forrow, forjoy that a man is born into " the world," John xvi. 21. he ſhall ſee it, and be fatisfied. As God, when he had finiſhed the work of creation, viewed that his work with pleaſure and fatisfaction ; ſo doth our exalted Redeemer, with greatcontentment, behold the happy iſſues *of his hard fufferings. It affords pleaſure to aman to ſee great affairs, by orderly conduct, brought to happy iſſues. Much more doth it yield delight to Jeſus Chriſt, to see the refults of "that moſt profound wisdom and love, wherein he carried on redemption-work. Allruns into this doctrine.

Doct. That allthe bleſſed designs and ends for which the Lord

Jesus Christ humbled himself to the death of the cross, Shall certainly be attained, to his full content and fatisfaction. MY preſent buſineſs is not to prove, that Chriſt ſhall certainly obtain what he died for ; nor to open the great fatisfaction and pleaſure which will ariſe to him outof thoſe iſſues of his death, but to point at the principal ends of his death ; making fome brief improvements as we paſs along.

First, Then let us enquire into the deſigns and ends of Chrift's humiliation, at least the main and principal ones ; and we ſhall find, that as the ſprinkling of the typical blood inthe Old Testament was done for four weighty ends or uſes, an-

the precious and invaluable blood of the Teftator and furety of the New Testament is ſhed for four weighty ends alfo.

First, That blood was ſhed and applied to deliver from danger; Exod. xii. 13. " Andthe blood ſhall be to you for a

66. + token upon the houſes where you are ; and when I fee " the blood, I will paſs over you and the plague ſhall not be " upon you, to destroy you when I ſmite the land of Egypt."

The Jews implicitly acknowledged by this ceremony, that they were to be liberated from eternal death by the bloodofthe Meffial

Vatab.

SERM . XXXVIII . The Fountain of Life. 3 Secondly, That bloodwas ſhed to make an atonementbetwixt God and the people; Lev. iv. 20. "And he thall do with the

" bullock as he did with the bullock for a fin-offering ; ſo ſhall " he do with this; and the prieſt ſhall make an atonement for " them, and itſhall be forgiven them."

Thirdly, That bloodwas ſhed to purify perſons from their ceremonial pollutions, Lev. xiv. 6. 7. "He shalldip the cedar

" wood, andſcarlet, and hyffop, with the living bird, inthe " blood of the bird that was killed over the running water, and " he ſhall ſprinkle uponhim that is to be cleanſed from the " leproſy ſeven times ; and ſhallpronounce him clean, and " ſhall let the living bird looſe in the open field,"

Fourthly, That † blood was ſhed to ratify and confirm the teſtament or covenant of God with the people, Exod. xxiv. 8. " AndMofes tooktheblood, and ſprinkled itonthe people and " faid, behold theblood of the covenant, which the Lord hath

" madewith you concerningall thesewords." Theſe were the fourmainends for ſhedding, and ſprinkling that typical blood. Suitably, there are four principal ends for hedding and applying

Chrift's blood. As that typical blood was ſhed to deliver from danger, ſo this was ſhed to deliver from wrath, even the wrath to come. That was ſhed to make an atonement, ſo was this. Thatwas ſhed to purify perſons from uncleanneſs, fowas this. That was ſhed to confirm the Teſtament, ſo was this. As will appear in the following particulars more at large.

First, One principaldeſign and end ofthedding the blood of Chriſt was to deliver his peoplefrom danger, thedanger of that wrathwhichburns down to thelowesthell. So you find, 1 Theff. i. 10. " Even Jeſus who delivered us fromthe wrath tocome." Here our mifery is bothſpecified and aggravated. Specified, in calling it wrath, a word of deep and dreadful fignification. Thedamned beſt underſtandthe importanceofthatword. And aggravated, in calling it wrath to come, or coming wrath. Wrath tocome implies both the futurity and perpetuity of this wrath. It is wrath that ſhall certainly and inevitably comeupon finners. As ſure as the night follows the day. As fure as the winter follows the ſummer, ſo ſhall wrath follow fin, and the pleaſuresthereof. Yea, itisnotonly certainlyfuture, butwhen

Seven times, Signifies perfect expiation; this number was confecrated to denote perfection. Menoch. + Theshedding andsprinkling ofblood ſignifies that the covenant wouldbe fure and ſtable, even with the hazard of life. Rivet.

The Fountain of Life. SERM . XXXVIII.

it comes it will beabiding wrath, or wrath ſtillcoming.. When millions ofyears and ages are paſt and gone, this will stillbe wrath to come. Ever coming as a river ever flowing. Now, from this wrath to come, hath Jeſus delivered his peoplebyhisdeath. For that was the price laiddown for their redemption fromthe wrath of the great and terrible God, Rom. v. 9. " Much more thenbeing juſtified by his blood, we shall " be ſaved from wrath through him." The blood of Jefus was the pricethat ranſomedman from this wrath. And it was

only to deliver them from wrath to come, but todeliver them freely, fully, distinguiſhingly, and wonderfully from it.

First, Freely, by his own voluntary interpoſitionand ſuſception of the mediatorial office, moved thereunto by his own bowels of compaſſion ; which yearned over his elect in their miſery . The faints were once a loſt generation, that had fold themſelves, and their inheritance alſo ; and had notwherewithal to redeem either : but they had anear kinſman (even their elder brother by the mother's ſide) to whom the rightof redemptiondid belong; who beinga mighty man of wealth, the heir of all things, undertook to be their Goell; and out of his own proper ſubſtance to redeem both them and their inheritance. Them to be his own inheritance, Eph. i. 10. And heaven to be theirs, I Pet. i. 4. All this he did moſt freely, whennone made ſupplication to him. No fighing of the prifoners came before him. Hedefigned itfor us beforewehad abeing. Andwhen the purpoſes of his grace were come to their parturient fulness, then did he freely lay out the infinite treaſures of his blood to purchaſe our deliverance fromwrath.

Secondly, Chriſt bydeath hathdelivered hispeoplefully. A full deliverance it is, both inreſpect of time and degrees. A fulldeliverance in reſpect of time. Itwas not a reprieve, but a deliverance. Hethought it notworththe ſheddingofhisblood torefpite the execution forawhile. Nay, in the procurement of their eternal deliverance from wrath, and in the purchaſe of their eternal inheritance, he hath but an even bargain, not a jotmorethan his blood was worth. Therefore is hebecome " the author of (eternal ſalvation) to them that obey him," Heb. v. 9. Andas it is full inreſpect of time, ſo likewise in reſpect of degrees. Hedied not to procure a mitigation or abatement of the rigour or feverity of the ſentence, but to re-

people fully from all degrees ofwrath. So that there

See Mr. Cafe's Mount Piſgah, p.85.

SERM . XXXVIII . 5 The Fountain of Life.

is no condemnation tothem that are in Chriſt, Rom. viii. r . All the wrath of God to the laſt drop, was ſqueezed out into that bitter cup which Chrift drank off, andwrung out the very dregs thereof..

Thirdly, This deliverance obtained for us by the death of Chriſt, is a special and diftinguiſhing deliverance. Not common toall, but peculiar to fome; and they by nature nobetter thanthoſe that are left under wrath. Yea, as to natural difpofition, moralqualifications, and external endowments, oftentimes far inferior to them that periſh . How oftendo we find a moral righteoufneſs, anharmleſs innocency, aprettyingenuity, a readi.

, to allofficesoflove; inthem that are notwithstanding left under thedominion ofother lufts, andunder the damning fentenceof the law; whilſt, on theother fide, proud, peeviſh, fenfual, morofe, and unpoliſhed natures, are chosen to be the fubjects of this falvation. " You feeyour calling, brethren," 1 Cor.

i.26.

Fourthly, and lastly, It is a wonderful falvation. It would weary the arm ofan angel to writedown all the wonders that are inthis falvation. That ever fuch adeſign ſhouldbe laid, ſuch a project ofgrace contrived in the heart of God, who might have fuffered the whole ſpeciestoperiſh. That it ſhould only concern man, and not the angels, by nature more excellent than us; that Chriſt ſhould be pitched upon to go forth upon thisglorious deſign. That he ſhould effect it in ſuch a way, by taking our nature and fuffering the penalty of the law therein. That our deliverance ſhould be wrought our and finiſhedwhen the Redeemer andhis deſign ſeemed both to be loſt and periſhed. Theſe with many more are ſuchwonders as will take up eternity itſelf to ſearch, admire, andadore them.

BeforeI partfrom this firſt end ofthedeathof Chriſt, give me leave todeduce two uſeful corollaries from it, and then proceed toa ſecond,

Coroll. 1. Hath Chriſt by death delivered hispeople from the wrath to come ? How ingrate and difingenuous athingmust it be thenfor thosethathave obtainedfuch adeliverance as this, torepineandgrudge at those light afflictions theyfufferforamomentupon Chrift's account in this world !

Alas ! What are theſe ſufferings, that we ſhould grudge at them ? Are they like thoſe which the Redeemer fuffered for our deliverance ? Did ever any of us endure for him what he endured forus ? Or is there anythingyou can fuffer for Chriſt in this world, comparable to this wrath to come, which youmust

6 The Fountain of Life. SERM. XXXVIII. have endured,hadhe not, bytheprice of his own blood reſcued you from it.

Reader, wilt thou but make the compariſon in thine own thoughts, in the following particulars , and then pronounce when thou hast duly com-

Compare.

pared.

First, What is the wrath of man to thewrath of God ? What is the arm of a creature to the anger of a Deity ? Canmanthunder withan arm

The Natures.

like God ?

Secondly, What are the ſufferings of the vile body here, to the tortures of a foul and body in

Subjects.

hell ? The torments of the foul are the very foul oftorments.

Thirdly, What are the troubles of amoment to that wrath, which, after millions ofyears are

Duration .

gone, will still be called wrath to come ? O what compare betwixt a point of haſty time, and the interminableduration ofvaſt eternity ?

Fourthly, What compare is there betwixt the Continuity. intermitting forrows and fufferings of this life, and the continued uninterrupted wrath to come ? Our troubles here are not conftant, there are gracious relaxations, lucid intervals here; but the wrath to come allows not a moment's eaſe or mitigation .

Fifthly, What light and eaſy troubles are thoſe, Defigns. which, being put into the rank and order ofadjuvant cauſes, work under the influence and bleſſing of the firſtcauſe, to the everlastinggoodofthem thatlove God, comparedwith that wrath to come, out ofwhich nogood effects or iſſues are poffible to proceed tothe fouls on which it lies ?

Sixthly, and Lastly, How much more comfort Andcompaable is it, to fuffer in fellowship with Chriſt and nions. his faints for righteouſneſs ſake, than to fuffer with devils and reprobates for wickedness fake ? Grudgenot then, O ye that are delivered by Jefus from wrath tocome, at any thing ye do fuffer, or ſhall fuffer from Chriſt, or for Chrift in this world.

Coroll. 2. If Jeſus Chriſt hath delivered his people from the wrath to come, how little comfort can any man take in his preſent enjoyments and accommodations in the world, whilst it remains a question with him, whether he be deliveredfrom the wrath to come? It is well for the preſent, but will it be ſo ſtill ? Man is a proſpecting creature, and it will not fatisfy

SERM . XXXVIII . The Fountain of Life. 7 him that his preſent condition is comfortable, except he have ſomehope it thall be ſo hereafter. It can afford a man little content that all is eaſy and pleasant about him now, whilſt ſuch paſſages and terrible hints of wrath to come are given him by his own confcience daily. Oh, methinks ſuch a thought as this, what if I am reserved for the wrath to come ? ſhould be to him, as the fingers appearing uponthe plaiſter of the wall were to Belteſhazzar, in the height of a frolic *. It is a cuſtom with some of the Indians, when they have taken a priſoner

(whom they intend not preſently to eat) to bring him with great triumph into the village, where he dwelleth that hath taken him ; and placing him inthehouſe of one that was flain in the wars, as it were to re-celebrate his funerals, they give himhiswives or ſiſters to attend onhim, and uſe at his pleaſure; they apparel him gorgeously, and feed him with all the dainty meats that maybe had ; affording him all the pleaſure that can bedeviſed; when he hath paſſed certain months in all theſe pleaſures, and (like a capon) is made fat with delicate fare, they aſſemble themſelves upon ſome feſtival day, and in great pomp bring him to the place of execution, where they kill and eat him.

Such are all the pleaſures and enjoymentsofthe wicked, which feed them for the day of flaughter. How little ſtomach can a man have to thoſe dainties that underſtands the end and meaning of them ! Give not ſleep therefore to thine eyes, reader, till thou haft got good evidence, that thou art of that numberwhomJeJushath deliveredfrom wrath to come. Till thou canſt ſay, he isa Jeſus to thee. This may be made out to thy fatisfaction three ways.

First, IfJesus have delivered theefromfin, the cause ofwrath, thoumayest conclude he hath delivered theefrom the wrath, the effect andfruits offin. Upon this account the ſweet name of Jeſus, was impoſed upon him, Matth. i. 21. " Thou shalt call his " name Jeſus, for he ſhall fave his people from their fins." Whilſt a man lies under the dominion and guilt of fin, he lies expoſed to wrath to come ; and when he is delivered from the guilt and power of fin, he is certainly delivered from the dangerofthis coming wrath. Where ſin is not imputed, wrath is not threatned.

Secondly, If thy foul dofet an inestimable value on Jefus Christ, and be endeared to him upon the account of that inexpreffible grace manifeſted in this deliverance, it is a goodfign thy

* Sir R. Barkley, on the felicity of Man, p. 12, 13 .

8: The Fountain of Life. SERM. XXXVIII. Joulhathashare in it. Mark what an epithet the ſaints give Chrift upon this account, Col. i. 12, 13. "Giving thanks tothe

" Father, who hath delivered us from the power ofdarkness, " andtranflated us into the kingdom of his [dear] Son. " Chrift is therefore dear, and dear beyond all compare, tohisfavedones.

I remember it is ſtoried of the poor enthralled Grecians, that when + Titus Flaminius had reſtored their ancient liberties, and proclamation was to bemade in the market-place by an herald; they ſo preſſed tohear it, that the herald was ingreatdanger of being ſtified and preſſed to death among the people ; but when the proclamation was ended, there were heard ſuch ſhouts and joyfulacclamations, that the very birds of the air fell down aſtoniſhedwith thenoiſe, while they continued tocry, Σωτηρ , Σωτηρ, aSaviour, a Saviour ; and all the followingnight they continudancing and finging about his pavilion.

If fuch a deliverance ſo endeared them to Titus, how ſhould the great deliverance from wrath to come, endear all the redeemed to love their dear Jeſus ? This is the native effect of mercy on the foul that hath feit it.

: Thirdly,To conclude,A diſpoſition andreadiness ofmind todo, or endure any thingfor Chrift'sfake, upon theaccount of his deliverancefrom thewrath to come ; isagoodevidenceyou arefodelivered, Col. i. 10, 11. " That we may walk worthy of the Lord " to allpleaſing, being fruitful in every good work." There is readiness to do for Chrift . " Strengthened with all might, according to his glorious power, unto all patience and long- " ſuffering with joyfulneſs." There is a chearful readineſs to endure anything for Chriſt. Andhowboththeſe flow fromthe ſenſe of this great deliverance from wrath, the 12th verſe will inform you, which was but nowcited. Ohthen be ſerious and aſſiduous in the reſolution of this grand cafe. Till this be refolved, nothing can be pleaſant tothy foul.

End 2. As the typical blood was ſhedand ſprinkled to deliver fromdanger, ſo it was ſhed to make atonement, Lev. iv. 20.

"He ſhall expiate(we tranſlate, atone) the fin." The word importsboth. Andthe true meaning is, thatby theblood of the bullock, all whoſe efficacy ſtood inits relation to thebloodof Chriſt, ſignified and ſhadowed by it, the people, for whom it was ſhed, ſhould be reconciled to God, by the expiation and remiſſion of their fins. Andwhat was ſhadowed in this typical blood, was really deſigned and accomplished by Jeſus Chriſt, in the ſhedding of his blood.

+ Plutarch. in vita T. Flaminii.

SERM . XXXVIII. 9 The Fountain of Life.

Reconciliation of the elect to God, is therefore another of thoſe beautiful births which Chrift travailed for. So you find it expreſsly, Rom. v. 10. " If when we were enemies, we were " reconciled to God by the death of his Son. " This (if) is not aword ofdoubting,but argumentation. The apoſtle ſuppoſes it is a knowntruth, or principle yieldedby all Chriſtians, that the death of Chriſt was to reconcile the elect to God. And again he affirms itwith like clearness, Col. i. 20. "And having made 66 peacebytheblood of his croſs, byhim to reconcileallthings." And that thiswas a main and principal enddeſigned both by the

Father and Son in the humiliation of Chrift, is plain from 2 Cor. v. 18 , 19. "God was in Chriſt reconciling the world 66 tohimself." Godfilledthe humanitywithgrace and authority. The fpirit of Godwas in him to qualify him. The authority of God was inhim by commiſſion, to make all he did valid. The grace and love of God to mankind was in him, and one of theprincipal effects in which itwas manifeſted, was this deſign upon which he came, viz. to reconcile the world to God. Upon which ground Chriſt is called the " propitiation for our "

" fins," I John ii. 2. " † Now reconciliation or atonement is nothing else but the making upof the ancient friendſhip betwixt God and men which fin haddiſſolved, and ſo to reduce " theſe enemies intoa ſtate of concord, and ſweet agreement." Andthemeans by which thisbleſſeddeſign was effectually compaſſed, was by thedeath of Chriſt, which made compleat ſatiſfaction to God, for the wrong he had done him. There was a breach madeby fin betwixt God and angels, but that breach is never tobe repaired or made up; ſince, as Chrift took not onhim their nature, ſo he never intended tobe amediator of reconciliation betwixt God andthen. That will be an eternal breach . But, thatwhich Chrift deſigned, as the endofhis death, was to reconcile God and man. Not the whole species, buta certain number, whoſe names were given to Chriſt. Here Imuſt briefly open, 1. How Chriſt's death reconciles. 2.Why this reconciliation is brought about by his death, rather than any otherway. 3. What are the articles according towhich it is made. And 4 What manner ofreconciliation this is. First, How Christ reconciles God and man by his death. And itmust needs beby the fatisfaction hisdeath made tothejuſtice

Reconciliare nihil aliud eft quam amicitiam offenfione aliqua gravi diremptam refacire, etfic inimicos inpriftinam concordiam reducere. B. Daven in Col. i. 20. VOL. II. B :

TO The Fountain of Life . SERM . XXXVIII. of God forour fins. And fo, reparation being made, the enmity ceaſes. Hence it is faid, Ifa. liii. 5. " The chaſtiſement of our " peacewasuponhim, andbyhis ſtripes we are healed." That is, (as our Engliſh Annotators well explain it) he was chaſtifed to procure our peace, by removal of our fins, that fet God and us aſunder, the guilt thereofbeingdischarged with theprice ofhisblood .

Now this reconciliation is made and continued betwixt God andus, three ways ; namely, by the oblation of Chrift, which was the price that procured it, and ſo we were virtually or meritorioufly reconciled. By the application of Chriſt and his benefits to us through faith, and ſo we are actually reconciled. Andby the virtual continuation of the facrifice of Chrift in heaven,by his potent and eternal interceffion, and ſo our ſtate of reconciliation is confirmed, and all future breaches prevented. Butall depends, as you fee, upon thedeath of Chriſt. For had not Chriſt died, his death could never be applied to us, nor pleadedinheaven for us. How thedeath of Chriſt meritorioufly procures our reconciliation, is evident from that fore-cited Iſcripture, Rom. v. 10. " When we were enemies, we were re- " conciled to Godby thedeath of his Son," (i. e.) Chriſt's death didmeritoriouflyor virtually reconcileus to God, who, as to our ſtate, were enemies long after that reconciliation was made. That the application of Chriſt to us by faith, makes that virtual reconciliation to become actual, is plain enough from Eph . ii.

16, 17. "And that he might reconcile both unto God in one " bodyby the croſs, having flain the enmity thereby. And " came and preached peace toyou that were afar off, and to " them that were nigh. Now therefore (as it is added, verſe " 19.) Ye are no more ſtrangers and foreigners, but fellow-ci- " tizens with the ſaints," &c. And that this ſtate of friendſhip is ſtill continued by Chriſt's interceffion within the vail, fo that there can be no breaches madeupon the ſtateofour peace, notwithstanding all the daily provocations we give God by our fins, is the comfortable truth which the Apostle plainly afferts, after he hadgiven aneceſſary caution toprevent the abuſe of it, in 1 John ii. 1, 2. " My little children, theſe things I write un-

" to you thatye fin not; and ifany man fin, we have an Advocate with the Father, Jeſus Chrift the righteous ; and he is " the propitiation," &c. Thus Chriſt reconciles us to God by hisdeath.

Secondly, And ifyou enquirewhy this reconciliationwasmade by the death of Chriſt, rather than any other way, fatisfaction isathand in theſe two anſwers.

SERM . XXXVII. 11 The Fountain of Life. First, That we can imagine no other wayby which it could becompaſſed. And, Secondly, IfGod could have reconciled us as much by another way, yet he could not have obliged us ſo much bydoing it in another way, as he hath by doing it this way. Surely, nonebut he that was God manifeſted in our fleſh could offer a facrifice of fufficient value to make God amends for the wrong done him by one fin, much less for all the ſins of the elect. Andhow God ſhould (eſpecially after a peremptory threatning ofdeath for ſin) re-admit us into favour without full fatisfac tion, cannot be imagined. He is indeed inclined to acts of mercy, but none muſt ſuppoſe him to exerciſe one attribute in prejudice to another. That his justice must be eclipsed, whilst his mercy Shines. But allow the infinite wiſdom could have found out another means of reconciling us as much, can you imagine, that in any other way he could oblige us as much, as hehath done by reconciling us to himself by the death of his own Son ? It cannot be thought poſſible. This therefore was the most effectual, juſt, honourable, and obliging way to make up the peace betwixt him andus.

Thirdly, This reconciliation, purchaſed bythebloodof Chriſt, isoffered untomenby theGoſpel, upon certain articles and conditions ; upon the performance whereof, it actually becomes theirs; and without which, notwithstanding all that Chrift hath done and fuffered, the breach ſtill continues betwixt them and God. And let no man think this aderogation from the freeneſs and riches ofgrace, for theſe things ſerve ſingularly to illuſtrate and commend the grace of God to ſinners.

As he conſultedhis own glory, inthe termsonwhich he offers us our peace with him; ſoit is his grace which brings up fouls tothoſe terms of reconciliation. And furely he hath not fu-

the mercy of our reconciliation upon unreasonable or impoſſible conditions. He hath not ſaid, if you will do as much for me, as you have done against me, I will be at peace with you : But the two grand articles of peace with God, are repentance andfaith. In the firſt, we lay down arms againft God, and it is meet it ſhould be ſo, before he re-admits us into a ſtate of peace and favour; in the other, we accept Chrift andpardon through him with a thankfulheart, yielding up our-

to his government. Which is equally reaſonable. Theſe are the terms on which we are actually reconciled to God. " Let the wicked forſake his way, and the unrighteous

" man his thoughts; and let himturn to the Lord, and he will B2

12 SERM. XXXVIII . The Fountain of Life .

66" have mercyon him ; and to our God, for he will abundantly pardon." So Rom. v. 1. " Being justified by faith, we "havepeacewith God." And furely it would not become the holy God to own, as his friend and favourite, aman that goes on perverfely and impenitently in the way of fin; not somuch as acknowledging, or once bewailing the wrong he hath done him, purpoſing to do ſo no more ; or to receive into amity one that flights and rejects the Lord Jeſus, whoſe precious blood was ſhed to procure, and purchase peace and pardon for finners.

But if there be any poor foul, that faith in his heart, it repentsme for ſinning against God, and is fincerely willing to come to Chrift, upongoſpel-terms, heſhallhave peace. And that peace,

Fourthly, Isno commonpeace. Thereconciliationwhich the Lord Jeſus died to procure for broken-hearted believers, it is,

First, A firm well-bottomed reconciliation, putting the reconciled foulbeyond allpoſſibilityofcomingunder God's wrath any more. Ifa. liv. Fo "Mountains may depart, and hills be " removed, but the covenantofthis peace cannot be removed." Chrift isafurety,bywayofcaution, topreventthenewbreaches, 2John i. 2. Secondly, This reconciliation with God, is the fountain out ofwhich all our other comforts flow to us , this is plainly includedin thoſe words of Eliphaz to Job, chap. xxii. 21. "Ac-

" quaint now thyselfwith him, and be at peace, thereby good " ſhall come uponthee." As trade flourishes, and riches come inwhenpeace is made betwixt ſtares andkingdoms : Soall ſpiritual and temporal mercies flow into ourboſoms, when once we are reconciled to God. Whatthe comfort offuch a peace will bein aday of ſtraits anddangers,andwhat it will be valued at in a dyingday, who but he that feels it candeclare ? And yet ſuchanonecannot fully declare it, for it paſſes allunderſtanding, Phil . iv. 7. We shall now make ſome improvement of this, and paſs on to the third end of the death of Chriſt .

Inf. 1. IfChrist died to reconcile Godandman ; how horridan evilthen isfin ! And how terrible was that breach made betwixt Godand the creature by it, which could no otherway be made up butbythedeath of the Son of God ! I remember I have read, that whena great chaſm orbreach was made in the earth by an earthquake, and the oracle was confultedhow it might becloſed ; this answer was returned, That breach can never be closed, exceptfomething ofgreat worth be thrown into it. Such a breach wasthat which finmade, itcould never be reconciledbut by

SERM . XXXVIII . The Fountain of Life. 13 thedeath of Jesus Chriſt,the moſt excellentthing inallthe creation.

Infer. 2. How fad is thestate ofallfuch as are not comprised vinthearticles ofpeacewith God! The impenitent unbeliever is excepted. God is not reconciled to him : And if God be his enemy, how little avails it, who is his friend? For, if God be aman'senemy, he hath an Almighty enemy in him, whoſe very frown is deftruction, Deut. xxxii. 40, 41, 42. " I lift up my " hand toheaven and ſay, I live for ever. If I whet my glit- " tering fword, and my hand take hold onjudgment, I will " render vengeancetomyenemies, and I will reward them that " hate me . Iwill make mine arrows drunk with blood, (and 66 my ſword ſhall devour fleſh) and that with the blood of the " flain and the captives, from the beginning ofrevenges upon " the enemy.".

Yea, he is an unavoidable enemy. Fly to the utmoſt parts of the earth, there ſhall his hand reach thee, as it is Pfal. cxxxix. 10. The wings of the morning cannot carry thee out of his reach. If God be your enemy, you have an immortal enemy, who lives for ever to avenge himſelf upon his adverſaries. And what wilt thou dowhen thou art in Saul's cafe,

I Sam. xxviii. 15, 16. Alas, whither wilt thou turn ? To whomwiltthou complain ? Butwhatwilt thou do, when thou fhalt ſtand at the bar, and fee that God, who is thine enemy, upon the throne? Sad is their cafe indeed, who are not comprehended in the articles of peace with God. Infer. 3. IfChriſt died to reconcile us to God, give diligence to clearup toyour own fouls, your interest in this reconciliation.

If Chrift thought it worth hisblood to purchaſe it, it is worth your care and pains to clear it. Andwhat can better evidence it, than your confcientious tenderness of fin, left you make new breaches. Ah, ifreconciled, you will fay, as Ezra ix. 14. " Andnow our God, ſeeing thou haft given us ſuch a delive- " rance as this ; ſhouldwe againbreakthy commandments ?" If reconciled to God, his friends will be your friends, and his enemies your enemies. IfGod be your friend, you will be diligent to pleaſe him, John xv. 10, 14. He that makes not peacewith God, is an enemy to his own foul. And he that is at peace, but takesno pains to clear it, is an enemy to his own comfort. But I muſt paſs from this to the third end of Chriſt's death.

End3. Youhave feen twoofthoſebeautiful births of Chriſt's travail, and lo, athird cometh, namely, Thefanctification of his people. Typicalbloodwas ſhed, as youheard, to purify them

14 The Fountain of Life. SERM . XXXVIII. thatwere unclean; and ſo was thebloodof Chriſt ſhed to purge away the ſins of his people; ſo ſpeaks the apostle expreſsly, Eph. v. 25, 26. " Chriſt gave himself for the church, that he

" might fanctify and cleanſe it." And fo he tells us himself, John xvii. 29. " And for their fakes I ſanctify myſelf," (i. e) confecrate ordevote myself todeath, " That they alſo might " be ſanctified through the truth." Upon the account of this benefit receivedby theblood of Chriſt, is that Doxology, which, in a lower ſtrain, is now founded in the churches, but will be matter of the Lamb's ſong in heaven, Rev. i. 5, 6. " To him

" that loved us, and waſhed us from our fins, in his own " blood,--be glory and honour for ever." Now, there is a two-fold evil in ſin, the guilt of it, and the pollution of it. Juftification properly cures the former, ſanctification the latter; butboth juſtification, and ſanctification, flow unto ſinners out of the death of Chriſt. And though it is proper to ſay the Spirit ſanctifies, yet, it is certain, it was the blood of Chriſt that procured for us the Spirit of ſanctification. Had not Chrift died, the Spirit had never comedown from heaven uponany fuchdeſign.

The pouring forth of Chriſt's blood for us, obtained the pouring forth of the ſpirit ofholiness upon us. Therefore, the Spirit is ſaid to come in his name, and to take of his, andfew it unto us. Hence it is faid, 1 John v. 6. " He came both by " blood and by water:" By blood, waſhing away the guilt; bywater, purifying from the filth of ſin. Now this fruit of Chrift's death , even our fanctification, is a moſt incomparable mercy. For, do but conſider a few particular excellencies of holineſs.

First, Holiness is the image and glory of God. His image, Col. iii. 10. and his glory, Exod. xv. 11. Who is like unto " thee, O Lord, glorious in holiness : " Now, when the guilt and filthof fin is waſhed off, and the beauty of God put upon the foul in ſanctification, O what a beautiful creature is the foul now! So lovely in the eyes of Chriſt, even in its imperfect holineſs, that he faith, Cant. vi. 5. " Turn away thine eyes from 66 me, for they have overcome me." So we render it, but the * Hebrew word ſignifies, " they have made me proud, or puf- " fed me up." It is abeam ofdivineglory upon the creature, enamouringthe very heart of Chrift .

Secondly, As it is the ſoul's highest beauty, ſo it is the ſoul's beſt evidence for heaven . **"Bleſſed are the pure inheart, for

* ינכחרה

SERM . XXXVIII. The Fountain of Life. 15 " they ſhall fee God," Mat. v. 8. " Andwithout holineſs no man thall ſee God," Heb. xii. 14. No gifts, no duties, no natural endowments will evidence a right in heaven, but the leaſt meaſure of true holiness will fecure heaven to the foul.

Thirdly, As holiness is the foul's beſt evidence for heaven, fo it is a continual ſpring of comfort to it, in the way thither. The pureſt and fweeteſt pleaſures in this world, are the reſults ofholineſs. 'Till we come to live holily, we never live comfortably. Heaven is epitomized in holineſs.

Fourthly, And to ſay no more; it is the peculiar mark, by which God hath viſibly distinguiſhed his own, from other men, Pfal. iv. 3. " The Lord hath ſet aparthim that is godly, for " himself," q. d. this is the man, and that the woman, to whom Lintend tobe good for ever . This is aman for me. Oholineſs, how furpaſſingly glorious art thou ?

Inference 1. Did Chriſt die to ſanctify his people, how deep then is the pollution of fin, that nothingbutthe blood of Chrift cancleanfe it ! Allthe tears of a penitent finner, ſhould he ſhed as many as there have fallen drops of rain, ſince the creation, to this day, cannot wash away one fin. The everlaſting burnings in hell, cannot purify the flaming confcience, from the leaſt fin. O gueſs at the woundby the largeneſs and length of this tent that follows the mortal weapon, Sin.

Inference 2. Did Chriſt die to ſanctify his people ? Behold then the love of a Saviour. "He loved us, and washed us from our fins in his own blood." He did not ſhed the blood of beafts, as the priests ofolddid, buthisown blood, Heb. ix . 12 . And that not common, but precious blood, 1 Pet. i. 1, 19.

Theblood of God; one drop of which out-values the blood that runs in the veins of all Adam's poſterity. And not fome of thatblood, but all; to the laſt drop. He bled every vein dry for us ; and what remained lodged about the heart of adead Jeſus, was let outby thatbloody ſpear which pierced the Pericardium : fo that he bestowed the whole treaſure of his blood uponus. And thus liberal was he of his blood to us, when we were enemies. This then is that heavenly Pelican that feeds hisyoungwithhis own blood. O what manner of love is this !

But I must haften .

End 4. As Chrift died to ſanctify his people ; sohe died alſo to confirm the New Testament to all thoſefanctified ones. So itwas in the type, Exod. xxiv. 8. and ſo it is in the text. "This is the New Teftament in myblood," Matth. xxvi. 28. (i. e.) ratified and confirmed by my blood. For, where a teſtament is, there muſt alſo of neceffity be the death of the teftator, Heb,

16 The Fountain of Life. SERM. XXXVIII. ix. 16. Sothat now all the blefſſings and benefits bequeathed to believers in the last will and testament of Chriſt, are abundantly confirmed and ſecured to them by his death. Yea, he died on purpoſe to make that teftament in force to them. Men make their wills and testaments , and Chriſt makes his. What theybequeath, andgive in their wills, is a free and vo-

Juntary act, they cannot be compelled todo it. And what is bequeathed tous in this teſtament of Chrift, is altogether a free and voluntary donation *. Other teftators uſe to bequeath their eſtates to their wives and children, and near relations ; fo doth this teftator, all is ſettled uponhis ſpouſe the church, upon believers, his children. A ſtranger intermeddles not with theſe mercies. They give all their goods and eſtates, that can that way be conveyed, to their friends that ſurvive them. Chriſt giveth tohis church, in this New Testament, three forts ofgoods.

First, All temporal good things, 1 Tim. vi. 1. Mat. vi. 33. (i. e.) the comfort and bleſſing of all, though not the poffeffionofmuch. "As havingnothing, andyetpoffeffing all things," 2Cor. vi. 10. Secondly, All ſpiritual good things arebequeathedtothem in this teſtament, as remiffion of fin, and acceptation with God, which are contained in theirjuſtification, Rom. iii. 24, 25, 26.

Sanctification oftheirnatures, both initialand progreffive, 1 Cor.

1. 30. Adoption intothe family of God, Gal. iii. 26. The miniſtry of angels, Heb. i. 14. Intereſt in all the promiſes, 2 Pet. i. 4. Thus all ſpiritual good things are in Chriſt's teſtament conveyed to them. Andas all temporal, and ſpiritual, fo,

Thirdly, All eternal good things. Heaven, glory, and eternal life, Rom. viii. 10, 11. No fuch bequests as theſe were everfound in the teftaments ofprinces. That which kings and nobles fettle by will upon their heirs, are but trifles to what Chrift hath conferred in the New Testamentuponhis people. Andall this is confirmed and ratified by thedeath of Chrift, fo that the promiſe is ſure, and the eſtate indefeaſible to all the heirs ofpromife. How the death of Chriſt confirmed the New Testament is worth our enquiry, The Socinians, as theyallow no other end of Chriſt's death, but the confirmation of the New Testament, ſothey affirınhedid it only by way ofteſtimony, or witneſs-

Nullo præfentis metu periculi. i. e. Without any fear of preſentdanger. Coke's Instit. l.3. cap. 10.

SERM . XXXVIII . The Fountain of Life. 17 bearing in hisdeath. But this is a vile derogation from the efficacy of Chrift's blood, to bring it down into an equality with the blood of martyrs. As if there were no more in it than was in their blood.

But know, Reader, Chriſt died not only, or principally, to confirm the teſtament byhis blood, as witness to the truth of thoſe things, but his death ratified it as the death of a teſtator, which makes the New Testament irrevocable. And fo Chrift is called in this text. Look as when a manhath made his will, and is dead, that will is preſently in force, and can never be recalled. Besides, the will of the dead is ſacred with men. They dare not croſs it. It is certain the laſt will and teftament of Chriſt is moſt ſacred, and God will never annul or make it void. Moreover, it is not with Chriſt as with other teftators, who die, andmust trust the performance of their wills with their executors, but as he died to put it in force, ſo he lives again to be the executor of his own teſtament. And all power to fulfil his will is now in his ownhands, Rev. i. 18 .

Inference 1. Did Chriſt die to confirm the New Testament, inwhich ſuch legacies are bequeathed to believers. How are all believers concerned then to prove the willof a dead Jeſus t My meaning is, to clear their title to the

Theprobate of Christ's mercies contained in this bleſſed teſta ment. And this maybe done two ways. By clearing to ourſelves our covenantlast willandtestament.

relations to Chriſt. Andby discovering thoſe ſpecial covenantimpreſſions upon our hearts, to which the promises therein contained, dobelong.

First, Examine your relations to Chriſt. Areyou hisſpoufe ? Have you forfaken all for him ? Pfal. xlv. 10. Are you ready to take your lot with him, as it falls in profperity or adverſity ? Jer. ii . 2. And areyou loyal to Chriſt ? " Thou shalt be for me,

" and not for another," Hof. iii. 3. Do you yield obedience to him as your head and husband ? Eph . vi. 24. then you maybe confidentyou are interested in thebenefits andbleſſingsof Chrift's laſt will and teftament; for can you imagine Chriſt will make a teftament and forget his ſpouſe ? It cannot be. Ifhe ſoloved the church as to give himself for her, much more what he hath is ſettled on her. Again, areyou his ſpiritual feed, his children by regeneration ? Areyou born of the Spirit ? John iii. Doyou reſemble Chriſt in holiness ? I Pet. i. 14, 15. Doyou find a reverential fear of Chriſt carrying you to obey him in all things ? Mal. i. 6. Are you led by the Spirit of Chriſt ? " As many as VOL . II. C

18 The Fountain of Life. SERM . XXXVIII . " are ſo led, they are the fons of God," Rom. viii. 14. To conclude, Have you thespirit of adoption, enabling you to cry, Abba Father ? Gal. iv. 6. That is, helpingyou in agracious manner, with reverence mixed with filial confidence, to open yourhearts fpiritually to your Father on alloccafions ? If ſo, you are children ; and if children, doubt mot butyou have a rich legacy in Chriſt's laſt will and testament. He would not feal uphis teftament, and forget hisdear children.

Secondly, You may difcern your intereſt in the new teſtament or covenant (for they are fubſtantially the ſaine thing)by the new covenant-impreſſions that are made on your hearts, which are so many clear evidences of your right to the benefits it contains. Such are ſpiritual illuminations, Jer. xxxi. 34gracious ſoftneſs andtenderness ofheart, Ezek. xi. 19. the awful dreadand fear of God, Jer. xxxii. 40. the copy or tranfcript of his laws on your hearts in gracious correſpondent principles, Jer. xxxi. 33. Theſe things ſpeakyou the children of the covenant, the perfons on whom all theſe great things are fettled. 1

Inference 2. To conclude, It is the indiſpenſibleduty of all on whom Chriſt hath fettledſuch mercies, to admire his love, and walk answerably to it.

First, Admire the love of Chriſt. Ohow intenſe and ardent was the love of Jeſus ! who deſigned for you fuch an inheri tance, with fuch a fettlement of it upon you ! Theſe are the mercies with which his love had travailed big from eternity, and now he ſees the travail of his foul, and you alſo have ſeen fomewhat ofit this day. Before this love, let all the faints fall down aftoniſhed, humbly profeffing that they owe themſelves, and all they are, or ſhall be worth, to eternity, to this love.

Secondly, And be fure you walk becoming perſons for whom Chrift hath done ſuch great things. Comfort yourſelves under prefent abafures with your ſpiritual privileges, James ii. 5. and let all your rejoicing be in Chriſt, andwhatyou have in him, whilſt others are bleſſing themselves invanity. Thus we have finiſhed the ſtate of Chriſt's humiliation, and thence proceed to the ſecond ſtate of his exaltation.

An Introduction to the State of Exaltation. HAving finiſhed what I deſigned to ſpeak to, about the work ofredemption, ſo far as it was carried on by Chrift in his humble ſtate, we shall now view that bleſſed work as it is further advanced, and perfectedin hisstate ofexaltation.

The whole of that work was not to be finiſhed on earth in

SERM . XXXVIII. The Fountain of Life . 19 a ſtate of fuffering and abafure, therefore the apoſle makes his exaltation, inorderto the finiſhing of theremainder of his work,

a part of his priesthood, that without it he could nothave been a priest, Heb. viii. 4. " Ifhe were on earth he

" ſhould not be a priest," (i, e.) ifhe ſhould havecontinued always here, andhad notbeenraiſedagain from thedead, and takenup into glory, he couldnot have been a compleat andperfect priest.

For look, as itwasnotenoughforthe ſacrifice tobe ſlainwithout, and his blood left there ; but after it was ſhed without, it muſt be carried within the vail, into the moſt holy place before the Lord, Heb. ix. 7. ſo itwas not ſufficient that Chriſt thedhis ownblood on earth, except he carryitbefore the Lord intoheaven, and there perform his interceffion-work for us.

Moreover,GodtheFather ſtood engagedinafolemncovenant, cove to rewardhim for hisdeephumiliation, witha moſt glorious and illuſtrious advancement, Ifa. xlix. 5, 6, 7. And how God (as itbecame him) made this good to Chrift, the apostle very clearly expreſſes it, Phil. ii. 9.

Yea, juſtice required it ſhould be ſo. For how could our furetybe detained inthe priſon of the grave, when thedebt for whichhe was imprisoned was byhim fullydiſcharged, ſo that the law of God muſt acknowledge itſelftobe fully fatisfied in allits claims anddemands ? His refurrectionfrom the dead was, therefore, but his diſcharge or acquittance upon fullpayment. Which could not injuſtice be deniedhim.

And, indeed,God the Father loſt nothingby it, for there never was amore glorious manifeſtation made of the name of God to theworld, thanwas made inthatwork. Therefore it isſaid, Phil. ii. 11. , ſpeakingofone of the deſigns of Chriſt's exaltation, itwas,(faiththe apostle), " That every tongue ſhould confels " that Jesus Chriſt is Lord, to the glory of God the Father." Ohow is the love of God to poor ſinners illuſtriouſly, yea, aftoniſhingly, diſplayed in Chriſt's exaltation. When, to thew the complacency and delight,which he took inourrecovery, he hath openly declared to the world,that his exalting Chriſt to all that glory, fuch as no mere creature ever was, or can be exalted to, wasbestowed upon him, as a reward for that work, that moſt grateful work, of our redemption, Phil. ii. 9. Wherefore, God alſohathhighlyexaltedhim ; there is an " *emphaticalpleonaſin C2 * Υπερυψοσε, Pleonasmus emphaticus, Hieron. Multiplicavit fublimitatem ejus, Arab. Sublimitatefublimavit eum, Syr. Infigniter

20 The Fountain of Life. SERM . XXXVIII. " inthat word," our Engliſh is too flat, to deliver out the elegancy of the original, it isfuper-exaltation . The Syriac, renders it, " he hath multiplied his fublimity." TheArabic, " he hath " heightned him with an height. " Juſtin, " he hath famouf- " ly exaltedhim." Higher hecannot raiſehim, agreater argument of his high fatisfaction and content, in the recovery ofpoor finners, cannot be given. For this, therefore, God the Father, ſhall have glory and honour aſcribed to him in heaven, to all eternity.

Now this fingular exaltation of Jesus Chriſt, asit properly reſpects hishumannature, which alone iscapable ofadvancement ; for, in reſpect of his divine nature, he never ceaſed to be the Most High. So it was done to him as a common perfon, and as thehead of all believers, their repreſentative in this, as well as in his other works. Godtherein ſhewingwhat, in due time, he intends todowith the perſons of his elect, after they, in conformity to Chriſt, have ſuffered awhile. WhateverGod the Father intendeth to do in us, or for us, he hath firſt done it to the perſonof our Representative, JesusChrift. Andthis, ifyouobſerve, the ſcriptures carry in very clear and plain expreffions, through all the degrees and ſteps of Chriſt's exaltation, viz . his refurrection, afcenfion, feffion at the right-hand of God, and returning tojudge the world. Of which I purpoſe to ſpeakdiſtinctly in the following fermons.

He aroſe fromthe dead, as acommon perſon,Col. iii. 1. " If " ye then be riſen with Chriſt," ſaith the apostle; ſo that the ſaints have communion and fellowship withhim in his refurrection.

He afcended into heaven, as acommonperſon,for ſo it is ſaid in Eph . ii . 6. " Hehath raiſed us up," or exalted us together with Chriſt. He sits at God's right-hand, as a common perſon, for ſo it follows in the next clauſe, " and hath made us fittoge- " ther in heavenly places in Chriſt Jeſus." We fit there in our Repreſentative. And when he ſhall come again to judge the world, thefaints ſhall come with him. So it is prophefied, Zech . xiv. 5. " The Lord my God ſhall come, and all the faints with " thee." And as they ſhall come with Chriſt from heaven, fo they ſhall fit on thrones with him, judging by way of fuffrage. They ſhall be affeffors withthe Judge, 1 Cor. vi. 2. This de-

a ſpecial remark, thatall this honour is givento Chrift, as our Head and Repreſentative, for thence refults abundance of figniter extulit, Juſtin. M. Secundum eandem naturam dicitur exaltatus,fecundum quam humiliatas fuit. Zanch.

SERM . XXXVIII. 21 The Fountain of Life. comfort tothepeople of God. Carry it therefore alongwith you inyour thoughts, throughout thewhole of Chriſt'sadvancement. Think when you shall hear that Chriſt is riſen from the dead, and is inall that glory and authority in heaven, how fure the ſalvationof his redeemed is. " For if when we were enemies, we were

"" reconciled to God, by the death of his Son ; much more, being reconciled, we shall be savedby his life." Surely, it cannotbe ſuppoſed, but " he is able to ſave to the uttermoft, all them that " come to Godbyhim; feeing he ever lives to make interceffion," Heb. vii. 25. Think how fate the people of God in this world are, whoſe Head is inheaven. It was a comfortable expreſſion ofoneofthe fathers, encouraging himselfand others with this truth inadark day ; " Come, (faidhe,) whydo we tremble thus, " Do we not fee our head above water + ?" If he live, believers cannot die, John xiv. 19."Because I live, ye ſhall live alfo."

Andlet no man's heart ſuggeſt a ſuſpicious thought tohim, that this wonderful advancement of Chrift, may cauſe him to forget his poor people, groaning here below under fin andmiſery. For thetemper anddiſpoſition of his faithful and tender heart, is not changedwith his condition. He bears the fame reſpect to us, as when he dwelt among us. For indeed he there lives and acts upon our account, Heb. vii. 25. 1 John ii. 1, 2. Andhow ſeaſonable and comfortable will the meditations of Chriſt's exaltation be to thee, O believer, when fickneſs hath waſted thy body, withered its beauty, and God is bringing thee to the duft ofdeath ! Ah ! think then, that that " vile body " ſhall be conformed tothe glorious body of Chriſt," Phil. iii. 21. AsGodhath glorified, and highly exaltedhis Son, " whoſe " form was marred more than any man's ;" ſo willhe exalt thee alfo. I donotſay, to a parity, or equality, in glory with Chriſt, for, in heaven he will be difcerned and diftinguished, by his peculiar glory, from all the angels and faints ; as the fun is knownby its excellent glory from theleſſer ſtars. But we shall be conformed to this glorious Head, according to the proportion of members . O whither will love mount the believer in thatday!

Having ſpoken thus much of Chriſt's exalted ſtate, tocaſt fome general light upon it, and engage your attentions to it, I ſhall now, according to the degrees of this his wonderful exaltation, briefly open it, under the fore-mentioned heads, viz. his refurrection, afcenfion, ſeſſionatthe Father's right-hand, and his return tojudge the world.

Nonnevidemus caput noftrumfuper aquas. Greg.

22 The Fountain of Life. SERM . XXXIX. SERMONΧΧΧΙΧ.

Wherein the Refurrection of CHRIST, with its Influences upon the Saints Reſurrection, is clearly opened, and comfortably applied, being the firſt Step of his Exaltation.

Маттн . xxviii . 6. He is not here ; forhe is risen, ashesaid: come, fee theplace where the Lord lay. WEhavefiniſhedthedoctrineof Chriſt's humiliation,whereing the Sun of righteouſneſs appeared to you, as a ſetting fun, gone out of ſight ; but as the fun when it is gonedown tous, begins a newday in another part of the world; fo Chriſt, having finiſhed his courſe and work in this world, riſes again, andthat, in order to the acting anotherglorious part of his work inthe world above. In hisdeath, he was upon the matter totally eclipsed ; but in his refurrection, he begins to recover his light and glory again. God never intended,that the darling of his foul ſhouldbe loſt in an obſcure ſepulchre. An angel de-

from heaven, to roll away the stone, and, with it,the reproachofhisdeath. And to be the heavenlyherald, to proclaim his refurrection to thetwo Mary's, whoſe love to Chriſt had, at this time, drawn them to visit the ſepulchre, wherethey lately left him.

At this time (the Lordbeing newly riſen) the keepers were trembling, and become as dead men. So great was the terrible majeſty, and awful folemnity, attending Chriſt's refurrection : but, to encourage theſe good fouls, the angel prevents them with theſe good tidings; " He is not here ; for he is riſen, as " he said: come, ſee the place where the Lord lay :" q. d. Be not troubled, though you have not the end you came for, one fightmoreofyour dear, though dead, Jesus ; yet you have not loft your labour; for, to your eternal comfort, I tell you, " he " is riſen, as he said." And to put it outofdoubt, come hither and fatisfyyourſelves," See the placewhere the Lord lay."

In which words, we have both adeclaration, and confirmationof the refurrection of Chriſt from the dead.

First, A declaration of itby the angel,both negatively and affirmatively. Negatively, He is not here. Here indeed you laid him, hereyou left him, and here you thought to find him as you left him ; but you are happily mistaken,He is not here.

SERM . XXXIX. The Fountain of Life. 23 1

However, this givingthem nofatisfaction, fo he might continue dead ſtill, though removed to another place, as indeed they fufpected he was, John xx. 13. Therefore his refurrection is declared poſitively and affirmatively ; He is riſen ; ηγερθε, the * word imports, the active power or ſelf-quickening principle, by which Chriſt raiſed himself from the state of the dead. Which Luke takes notice ofalſo, Acts i. 3. where he faith, HeShewed, or preſented , himself alive after his paſſion. It was the divine nature, or Godhead of Chriſt,which revived and raiſed the manhood.

Secondly, Here is alſo a plain confirmation of Chriſt's refurrection, and that, first, From Chriſt's own prediction, He is rifen, as hesaid. He foretold that, which I declare to be now fulfilled. Let it not therefore ſeem incredible to you. Secondly, by their own fight, " Come, ſee the place where the

" Lord lay. " The grave hath lost its guest; it is now empty ; death hath loft its prey. It received, but couldnot retainhim. " Come, fee the place wherethe Lord lay." Thus the reſurrectionof Chriſt is declared, and confirmed. Hence our obfervation is,

Doct. That our Lord Jesus Christ, by the almighty power of his own Godhead, revived, and rosefrom the dead ; to the terror and consternation of his enemies, and the unspeakable confolation ofbelievers. That our Lord Jesus Chriſt, though laid, was not loft in thegrave; but the thirdday revived and roſe again, is a truth confirmed to us by many infallible proofs, as Luke witneſſeth, Acts i. 3. We have teſtimonies of it, both from heaven and earth, and both infallible. From heaven, wehave the teſtimonyofangels, andtothe teftimonyof an angel all credit is due; for angels are holy creatures, andcannotdeceive us . The angel tells the two Marys, inthe text, " He is riſen." We have teſtimonies of itfrom men, holy men, who where eye-witneſſes of this truth, to whom he ſhewed himself alive by the ſpace of forty days after his refurrection, by no less than † nine folemn apparitions to them. Sometimes five hundred brethren ſaw him

argument whereby we provethat Chriſt raiſed himselfby hisownpower, isdrawn from the very activity of his refurrection : Chriftus ηγερθε, i. e. Chrift arofe, Matth. xxviii. 6. παρεσησεν έαυτον ζωντα, Acts 1. 3. Maccov.loc. Com. p. 874. + John xx. 14. Mark xvi. 12. John xx.19 . 1 Cor. xv. 6, 7. 1Cor. xv. 8. John vii. 26. Jolm xxi. 1, 2. Luke xxiv. 36.

24 The Fountain of Life . SERM . XXXIX . atonce, 1 Cor. xv. 6. Theſe were holy perfons, who durſt not deceive, and who confirmed their teſtimony with their blood. So that no point of religion is of more confeffed truth, and infallible certainty than this before us.

God it is fo. For if it were not, then were " the goſpel in vain," I Cor. xv. 14. ſeeing it hangs the whole weight of our faith, hope, and falvation, upon Chrift as rifen from the dead t. If this were not ſo, then would the holy, and divinely inſpired apoſtles be foundfalfe-witneſſes, 1 Cor. XV. 15. For they all, with one mouth, conftantly, and to the death affirmed it. IfChriſt be not rifen, " then are believers " yet in their fins," I Cor. xv. 17. For our juftification is truly aſcribed to the refurrection of Chriſt, Rom. iv. 25. Whilft Chriſt was dying, and continued in the ſtate ofthedead, the price of our redemption was all that while but in paying, the payment was compleated, when he revived and roſe again. Therefore for Chriſt to have continued always in the ſtate of thedead, had been never to have compleatly fatisfied; hence thewhole force and weight of our justification depends upon his refurrection. Nay, had not Chriſt riſen, " the dead had " periſhed," I Cor. xv. 17. Even the dead who died in the faith of Chrift, and of whoſe ſalvation there now remains no ground todoubt. Moreover, Had he not revived, and riſen from the dead, how could all the types that prefigured it have been fatisfied ? Surely they must have ſtood as infignificant things in the ſcriptures, and ſo muſt all the predictions of his refurrection, by which it was ſo plainly foretold. See Matth. xii. 40. Luke xxiv. 46. Pfal. xvi. 10. 1 Cor. xv. 4.

To conclude. Hadhe not riſen from the dead, how could he have been inſtalled in thatglory whereofhe is now poffefſed in heaven, and which was promiſed him before the worldwas, upontheaccount of his death and ſufferings ? " For to this

" end Chrift both died, and roſe and revived, that he might " be Lord both of the dead and living," Rom. xiv. 9. And that, in this ſtate of dominion and glorious advancement, he might powerfully apply the virtues and benefits of his blood to us, which elſe had been as a precious cordial ſpilt upon the ground.

Our deliverance, was in his death, put in motion ; or, as they ſay, in fieri, i. e. begun ; but was finiſhed in bris refurrection, whence it is, that ourjuftification or abſolution from debt is juftly by the apostle afcribed not to his death but refurrection, &c. Maccov. loc. Com. p. 869.

SERM . XXXIX. 25 The Fountain of Life . Sothen, there remains no doubt at all of the certainty of Chriſt's refurrection ; it was ſo, andupon all accounts it must needs be fo ; for you ſee how great a weight the ſcriptures hang upon this nail. And bleſſed be God it is a nail faſtened in a fureplace. I need ſpend no morewords toconfirm it ; but rather chooſe to explain and open the nature, and manner of his refurrection, which I shalldo by ſhewing you four or five properties of it. And the firſt is this,

First, Chriſt roſe from the dead with awful majeſty. So you find it in Mat. xxviii. 2, 3, 4. " And behold, there was a great earthquake; for the angel of the Lord defcended from heaven, and came and rolled back the stone from the door, " and fat upon it. His countenance was like lightning, and " his raimentwhite as ſnow. And for fear of him the keepers

" did ſhake, andbecame as dead men." Human infirmity was notable to bear ſuch heavenly majeſty as attended the buſineſs of that morning. Nature ſank under it. This earthquake was, as one calls it, triumphalefignum : a ſign of triumph, or token of victory, given by Chriſt, not only to the keepers, and the neighbouring city, but to the whole world, thathe had overcome death in its own dominions, and, like aconqueror, lifted uphis head above all his enemies. So when the Lord fought from heaven for his people, and gave them a glorious, though but temporaldeliverance; ſeehow the propheteſs drives on the triumph inthat rhetorical fong, Judg. v. 4, 5. Alluding tothe moſt awful appearance of God, at the giving of the law. Lord, when thou wenteſt out of Seir, when thou marchedſt out of the field of Edom, the earth trembled, and the heavens dropped, the clouds alſodropped water. The mountains melted from before the Lord, even that Sinai " from before the LordGod of Ifrael." Our Lord Jesus went out of the grave, in like manner, and marched out of that bloody field, with apomp and majeſty ‡ becoming ſo great a conqueror.

Secondly, And to increaſethe ſplendorofthatday, anddrive onthe triumph, his refurrection was attendedwith the reſurection ofmany of the faints; whohad lept in their graves till then, andthen were awakenedand raiſed to attend the Lord at his riſing. So you read, Mat. xxvii : 52. 53. "And the graves " were opened, and many bodies of the ſaints, which ſlept

Eft incedere cumpompa et majestate. i. e. It isto marchwith romp and majefty. VOL. II. D

26 The Fountain of Life . SERM . XXXIX. " aroſe, and came out of the graves, after his refurrection ; " and went into the holy city, and appeared unto many." This wonderwas defigned, both to adorn the refurrection of

Chrift, and to give a ſpecimen or pledge of our refurrection ; which alſo is to be inthe virtue of his. This indeed was the refurrection of faints, andnone but faints, the refurrection of many faints, yet it was but a ſpecial, refurrection, intended only to ſhew what God will one day do for all his ſaints. And, for the preſent, to give teftimony of Chrift's refurrection, from the dead. They were ſeen, andknown of many in the city, whodoubtleſs never thought tohave ſeenthem anymore inthis world. To enquire curioufly, as fome do, who they were, whatdifcourſe theyhad with thoſe towhom they appeared, and what became of them afterwards, is a vain thing. God hath caſt a veil of filence, and fecrecy upon theſe things, that we might content ourselves with the written word, and he that " will not believe Mofes and the prophets, neither will he be- " lieve though oneriſe from the dead," as theſe ſaints did.

Thirdly, As Chrift roſe from the dead with thoſe ſatellites, or attendants, who accompanied him athis refurrection ; ſo it was by the power of his own Godhead that he quickened and raiſedhimſelf; and bythe virtue of his refurrection were they raiſed alſo, who accompanied him. It was not the Angel who rolledbackthe ftone that revivedhim inthe fepulchre, but he reſumed his own life, fo he tells us, John x. 18. " I lay " downmy lifethat Imay take it again." Hence 1Pet, iii. 18. He is faid to be put todeath inthe flesh, but quickned by the

Spirit, (i. e.) by the power of his Godhead, or divine nature, which is oppoſed there to fleſh, or his human nature. By the eternal Spirit he offered himself up to God, when he died, Heb. ix. 14. (i. e.) by his own Godhead, not the third perſon in the Trinity, for thenit could not have been aſcribed to him ashis own act, that he offered up himself. Andby the fame Spirit he was quickned again. And, therefore, the apostle well obſerves,Rom. i. 4. "That " he was declared to be the Son of God with power, by his " refurrection from the dead. Now if he had been raiſedby the power of the Father, or Spirit only, and not byhis own, howcouldhe be declared by his refurrection tobe the Son of God? What morehad appeared in him than in others ? For others are raiſedby the power of God, if that were all. So thatin this reſpect alſo itwas amarvellous refurrection. Never anydid, or ſhall riſe as Chriſt roſe, by a ſelf-quickning principle. For tho many dead ſaints roſe atthat time alſo, yet it

SERM. XXΧΙΧ . The Fountain of Life . 27 wasby the virtue of Chriſt's refurrection that their graves were opened, and their bodies quickned. Inwhich reſpect, he faith,

John xi . 25. when he raiſed dead Lazarus, I am the reſur- " rection and the life," (i e.) the principle of life andquickning, by which the dead faints arė raiſed.

Fourthly,And therefore itmaybe trulyaffirmed, that though fome dead faints are raiſed to life before the refurrection of Chriſt, yet that Chrift is " the firſt-bornfrom the dead," as he is called, Col. i. 18. For though Lazarus and others were raiſed, yet not by themselves, but by Chrift. It was by his virtue and power, not their own. And though they were raiſedtolife, yet they died again. Death recoveredthem again, but Chriſt dieth no more. " Death hath no dominion over him." He was the firſt that opened the womb of the earth, the firſt-bornfrom the dead, that inallthings he might have thepre-eminence.

Fifthly, But laftly, Chriſt roſe as apublic or common perfon. "As the firſt fruits of them that flept," 1 Cor. xv. 20.

Idefire this maybe well understood; for upon this account it isthat our refurrection is ſecured to us by the refurrection of Chriſt; and not a refurrection only, but a bleſſed and happy one, for the firſt-fruits, both affured and ſanctified the whole cropor harvest. Now that Chriſt did riſe, as a public perſon, repreſenting and comprehending all the elect, who are called the children of the refurrection, is plain from Eph. ii. 6. Wherewe are ſaid to be rifen with, or in him. So that, we are faid todie in Adam, (who alfo was a common perſon) as the * branches die in the death of the root; ſo we are faid to be raised from death in

who is thehead, root, and repreſentative, of all his elect feed. And why ishe called the first-born, andfirst-begottenfrom thedead, but with respect to the whole number of the elect, that are to be born from the dead in their time and order alſo, and as fure as the whole harvest follows the firſt fruits, fo thall the general refurrection of the faints to life eternal, follow thisbirth, of the firſt-born from the dead.

It ſhall furely follow it, I ſay, and that not only as a confequent follows an antecedent, but as an effect follows its proper cause. Now there is a three-fold cafuality, or influence that Chriſt's refurrectionhath upon the ſaints refurrection, ofwhich it is both the meritorious, efficient, and exemplary caufe. D 2 * Mankind putrifiedin their firſtparent, as the branches inthe root. Greg.

28 The Fountain of Life. SERM . XXXIX. First, The refurrection of Chriſt, is the meritorious cauſeof the ſaints refurrection, as itcompleated his fatisfaction, and finiſhed his payment, and ſoour juſtification is properly aſſigned to it, as before was noted from Rom. iv. 25. This his reſurrectionwas the receiving of the acquittance, the cancelling of the bond. And had not this beendone,we had ſtillbeen in our ſins, as he fpeaks, 1 Cor. xv. 7. and ſo our guilthadbeen

a bar to our happy refurrection. But now, the price being paid in his death, which payment was finiſhed when he revived; and thediſcharge then received for us, now there is nothing lies in bar againſt our refurrection to eternal life.

Secondly, As it is the meritorious cauſe of our refurrection, ſo it is the efficient cause of it alſo. For when the time ſhall come, that the faints ſhall riſe out of the dust, they ſhall be raiſed by Chriſt, as their head, inwhom the effective principle of their life is. " Your life is hid with Chrift in God," as it is Col. iii . 3. As when a man awakes out of his fleep †, " the " animal ſpirits ſeated in the brain, being ſet at liberty by the

that bound them up, doplay freely " through every part and member of thebody;" ſo Chriſt, the believer's myſtical-head, being quickned ; the ſpiritof life,which is inhim, ſhall be diffuſed through all his members to quicken themalſo in the morning of the reſurrection. Hence thewarm animatingdew of Chriſt's refurrection is ſaid tobe toour bodies, as thedewofthe morning is to the withered, languiſhing plants, which revive by it, Ifa xxvi. 19. " Thy dew is as the dew of

" herbs;" and then it follows, " the earth ſhall caſt forth her " dead." So thatby the fame faith we put Chriſt's refurrection into the promises, we may put the believer's refurrection intothe conclufion. And therefore, the apostle makes them convertibles, reaſoning forward, from Chriſt's to ours ; and back again fromours to his, I Cor. xv. 12, 13. Which is alſo the ſenſe of that ſcripture, Rom. viii. IC, II . " And if Chriſt be in " you, the body indeed is deadbecauſe of fin; but the ſpirit is " life becauſe of righteouſneſs." (i. e.) Though you are really united to Chriſt by the Spirit, yet yourbodies muſt die as well

Proximum inftrumentumfivefedesfomni eft cerebrum, utpote in quofpiritus animalesfrigefiuntet condenſantur, aut etiam refolvunturet diſſipantur, proxime, tanquam in propriafpirituum animalium officina, et in quo etiam radices nervorum obftruuntur, per vapores, nespiritus animales fenfui communi fervireaut in partes reliquas inferiores corporis propagari libere poffint. Keckerm. Syft. Phyf. p. (mihi) 441.

SERM . XXΧΙΧ . 29 The Fountain of Life: 1 as other mens ; but your fouls ſhall be, preſently, upon your diſſolution, ſwallowed upin life. And then itfollows, verſe 11 .

" But if the Spiritof him that raiſed upJeſus from the dead, " dwell inyou ; he that raifed up Chriſt from the dead, ſhall " alſoquickenyour mortalbodies, by his Spirit thatdwelleth in " you," (i. e.) though your bodies muſt die, yet they ſhall live again in the refurrection ; and that by virtue of the Spirit of Chriſt which dwelleth inyou ; andis the bond of your myſtical union with him your head. You shall not be raised as others are, by a mere word ofpower, butby the fpirit of life dwelling in Chriſt yourhead, which is a choice prerogative indeed.

Thirdly, Chriſt's refurrection is not only the meritorious and efficient caufe, but it is alſo the exemplary cauſe, or patternof our refurrection . " ‡ He being the firſt and beſt, is therefore " thepattern and meaſure of all the reſt." So you read, Phil. iii. 21. " Who ſhall change our vile body that it may be fa-

" ſhioned like unto his glorious body." Now the conformity of our refurrection to Chriſt's, ſtands in the following particulars. Chriſt's body was raiſed ſubſtantially the fame, fo will ours. His body was raiſed firſt ; ſo will ours be raiſed before the reſt of the dead. His body was wonderfully improvedby the refurrection; ſo will ours. Hisbody was raiſed tobe glorified; and ſo will ours .

First, Chriſt's bodywas raiſed ſubſtantially the ſame that it wasbefore ; and ſo will ours . Not another, but the famebody. Upon this very reaſon the apostle uſes that identical expreſſion,

J Cor. xv. 53. "This corruptible must put on incorruption, " and this mortal, immortality." Pointing, as it were, to his own body when he ſpake it; the ſamebody, I fay, and that not onlyspecifically the fame, (for indeedno other ſpecies of fleſh is ſo privileged) but the same numerically, that very body, not a new or another body, in its ſtead. So that it ſhall be both the what it was, and the who itwas. And indeed to deny this, is todenythe refurrection itſelf. For ſhould God prepare another body tobe raised instead of this ; it would notbe a refurrection, but acreation; for non refurrectio dici poterit, ubi non refurgit quod cecidit. Thatcannotbe called a refurrection, where onethingfalis, andanotherriſes, as Gregorylong ſincepertinentlyobſerved.

Secondly, His body was raiſed, notbyaword ofpower from the Father, but by his own Spirit. So will ours. Indeedthe power of God ſhall go forth to unburrough finners, and fetch

†Optimum inunoquoquegenere eftregula etmenfura caterorum.

30 The Fountain of Life. SERM. XXXIX. them forcibly out of their graves; but the refurrection of the faints is tobe effected another way; as I opened but now to you. Evenby his Spirit,which nowdwelleth in them. That very Spirit of Chriſt, which effected their ſpiritual refurrection from fin, ſhall effect their corporal refurrection alſo from the grave.

Thirdly, Hisbodywas raiſed firſt, he hadinthis, as wellas in other things, thepre-eminence; ſo ſhall the ſaints, in reſpect of thewicked, have the pre-eminence inthe refurrection, 1 Thef.

iv. 16. "Thedead in Chriſt ſhallriſe firſt." They are to attend the Lordat his coming, and willbe brought forth fooner than the rest of the world, toattend onthat ſervice. As the Sheriff, with his men, goes forth to meet the judge, before thejaylor brings forth his prifoners.

Fourthly, Chriſt's body was marvellouſly improvedby the refurrection, and ſo will ours. It fellin weakness, but was raiſed in power; nomore capable of forrows, pains and dishonours. In like manner our bodies are " ſown inweakness, but raiſed " in ſtrength, fown indishonour, raiſed in glory. Sown natu- " ralbodies, raiſed ſpiritualbodies," as the apoſtle ſpeaks, 1 Cor.

xv. 43, 44. Spiritual bodies, not properly, but analogically. No diſtempershang about glorified bodies, nor are theyhenceforth

to any of thoſenatural neceſſities, to which they are now tied. There are no flaws, defects , ordeformities, in the children of the refurrection. What members are now defective or deformed, will then be restored to their perfect being and beauty; " for, if the univerſal death of all parts be reſcinded

66 by the refurrection, howmuch more the partialdeath ofany ſingle member?" || As Tertullian ſpeaks,andfrom thenceforth theyarefreefrom the lawof mortality," they candienomore," Luke xx. 35, 36. Thus ſhalltheybe improvedby their refurrection.

Fifthly, To conclude, Chriſt's bodywas raiſed from thedead to be glorified, and crowned with honour. Oh it was ajoyful day tohim, and fo will the refurrection of the faints be to them, theday ofthegladneſs of their hearts. It will be faid tothem inthat morning,"Awake, and fing, ye that dwell in the dust," as Ha, xxvi. 19. O how comfortable willbe the meetingbetwixt the glorified foul, and its new raiſed body. Much more comfortable than thatof Jacob's and Joſeph's, after twenty years

Membri detruncatio vel obtufio nonne mors membri eft ? Si univerfalis mors refurrectione refcinditur, quanto magis portiona lis! Tertull. de Refur.

SERM . XXXIX. The Fountain of Life . 31 abſence,Gen. xlvi. 29. Or thatof David's with Jonathan,when he came out of the cave to him, I Sam. xx . 41. Or that of the father of the prodigalwith his fon,who "was dead and is a- " live, was loft, and is found." As he ſpeaks, Luke xv. there are three things will make it fo.

And

First, The gratifications of the foul, by the fatisfaction of its natural appetite ofunion with its own body. For even glorified fouls in heaven have ſuch an appetition and defire ofre-union. Indeed, the angels, who are pure ſpirits, as they never had unionwith, ſo theyhave no inclination to matter; but fouls are otherwiſe tempered anddiſpoſed. We are all ſenſible of its affectiontothe body now, inits compounded ſtate, we feel the tendercare ithath for the body, the ſympathy with it, and lothness to be ſeparated from it. Itis faid, 1 Cor. v. 6. " To be at " home inthe body." Andhad not God implanted ſuch an inclinationto this its tabernacle, in it, it would nothave paid that due reſpect it owes the bodywhile it inhabited in it, nor have regarded what became of it when it left it. This inclination remains ſtill with it inheaven, it reckons not itſelfcompleatly happy til itsolddear companion and partner be with it, and in that ſenſe ſome understand thoſe words, Job. xiv. 14. "Allthe " days of myappointedtime," i. e.of the time appointed formy body to remain in the grave, will Iwait till my change (viz. thatwhich will be madeby the reſurrection) come ; for it is manifeſt enough he ſpeaks there of the refurrection. Now, when thisits inclination toits own body, its longings and hankerings after it, are gratified with a fight and enjoymeet of it again, oh what a comfortable meeting will this make it ! eſpecially ifwe confider,

Secondly, The excellent temper and ſtate in which they ſhall meet each other. For, as the body ſhall be raiſed with all the improvements and endowments imaginable, which may render it amiable, and every way defirable, ſo the foul comes down immediately from God out ofheaven, ſhining in its holiness and glory. It comes perfumed out of thoſe ivory palaces, with a ſtrong ſcent ofheavenuponit. And thus it re-enters itsbody, and animates it again. But, Thirdly, And principally, that wherein the chiefjoy of this meeting confifts, is the end for which the glorified foul comes down to quicken and repoſſeſs it, namely, tomeet the Lord, and ever to be with the Lord. To receive a full reward for all the labours and ſervices itperformed to God in this world. This muſt needs make that day, aday of triumph and exultation.

Itcomes outofthe grave, as Joſephout ofhisprifon, tobead-

32 The Fountain of Life . SERM . XXXIX.

vanced to thehighest honour. O do but imagine what an extafy ofjoy, and raviſhing pleaſure itwillbe, for afoul thus to refume its own body, and ſay as it were, unto it, come away, my dear, my ancient friend, who ſervedſt and fufferedſt with me in the world ; come along with me to meet the Lord, in whoſe prefence I havebeen ever fince I parted with thee. Nowthy bountiful Lord hath remembred thee alſo, and theday of thy glorificationis come. Surely it will be a joyful awaking. For, do but imagine, what ajoy it is for dear friends to meet after long ſeparation, howdo they uſe to give demonſtrations of their love and delight in each other, by embraces, kifſes, tears, &c. Or frame but to yourſelves a notion of perfect health, when a ſprightly vivacity runs through every part, and the ſpirits do, as it were, dance before us, when we go about anybuſineſs ; efpecially to fuch a buſineſs as the buſineſs of that day willbe, to receive a crown, and a kingdom. Do but imagine, then, what a fun-ſhine morning this willbe, and how the pains and agonies, cold ſweats, andbitter groans at parting willbe recompenſedby thejoy offuch a meeting ? And thus I have ſhewed you the certainty of Chriſt's reſurrection, the nature and properties of it, the threefold influence it hath on the faints refurrection, and the conformity of ours untohis, in theſe five reſpects. Hisbody roſe ſubſtantially the ſame, ſo ſhall ours ; his body was raiſed by the Spirit, ſo ſhall ours. Not by the Godhead of Chriſt, as his was, but by the Spirit, who is the bondofourunion with Chriſt. He was raifed as the firſt-begotten fromthe dead, ſothe dead in Chriſt ſhall rife firſt. His body was improved by the refurrection, ſo ſhall ours . From the confideration of allwhich, Inference 1. We infer, that if Christ was thus raisedfrom the dead, then death is fairly overcome, andswallowed up in victory * ; were it not ſo, it had never let Chriſt eſcape out of the grave. The prey of the terrible had never been thus rescued outofits paws. Death is adreadfulenemy, it defies all the fons anddaughters of Adam. Nonedurft cope with thiskingofter-

How far ſhortdo we come of the primitive Chriſtians, whoſe faith in the refurrection, and contempt of death, Cyprian thus expreſſes : With a ſound mind, firm faith, and undaunted courage, we are ready to ſubmit to the whole willof God, all fear ofdeath being excluded; we think on the immortality which follows ; and when the fet time of God's ſending for us approaches, we come to himat his call willingly and without delay. Cypr. fect. 5.deLaps. Butwhen wecome todie, we paſs intoimmortalityby death : This is not acoming to ourend but a tranſlating ofus. Cypr. ubifupra,

SERM. XXXIX. 33 The Fountain of Life.

rors but Chriſt, andhe, bydying, went intothe veryden of thisdragon, fought with it, and foiled it in the grave, its own territoriesanddominions, andcame offa conqueror. For, as theapoſtle ſpeaks,Acts ii. 24. " Itwas impoſſibleitſhould hold " or detain him." Never did death meet with its over-match before it met with Chriſt, and he conquering it for us, andin our names, rifing as our repreſentative, now every ſingle ſaint triumphs over it as a vanquished enemy, I Cor. xv. 55. " O " death, where is thy ſting ? O grave where is thy victory ?

" Thanks be to God, who hath given us the victory through " our Lord Jesus Chriſt." Thus, like Joſhua, they ſet the foot of faith upontheneckofthatking, and, with anholy ſcorn, derideits power. " O death, where is thy ſting?" Ifit be objected thatit is faid, I Cor. xv. 26. " The laſt enemythat is to " bedeſtroyed isdeath." And if ſo, then it ſhould seem the victory is not yet atchieved, and ſo wedo butboaſt before the victory ; it is athand toreply, thatthe victory over death, obtained by Chriſt's refurrection, is twofold, eitherperfonal and incompleat, or general and compleat. He actually overcame it at his refurrection, inhisownperſon, perfectlyand virtually for us, as our head ; but atthe general refurrection of the faints(which his refurrection, as the firſt-fruits, aſſures them of) then it will beutterlyvanquished and destroyed. Till then, it will exerciſe fome little power over the bodiesof the faints, in which reſpect itiscalledthe last enemy. For fin, the chief enemy that let it in, that was conquered utterlyand eradicated when they died ; butdeath holds their bodies inthe grave tillthe comingof Chriſt, and then it is utterly tobevanquished. Forafter that theycan die no more, Luke xx. 35. " And then ſhall be brought to paſs " that faying that is written, Death is ſwallowed up in victo- " ryt." Then and not tillthen, willthat conqueſt be fully compleatedinour perſons, though it be already ſo in Chriſt's ; now incompleatly in ours, and thencompleatly and fully for ever. For the famewordwhich ſignifies victorydoth alſo ſignify perpetuity, and in this place, a final or perpetual conqueſt. And, indeed, now it ſmites onlywith its dart, not with its ſting, andthatbut the believer'sbody alſo, and the body but for a time remains under it neither. So that there is no reaſonwhy abeliever ſhould ſtand in a flaviſh fear of it.

Inference 2. Is Chrift, andhath his refurrection ſuch apo-

Absorpta est mors εις νικοςinperpetuam, ex Hebreo quod etvictoriamfignificat etperpetuitatem, Glaff. Rhet. fac. p. 408. VOL. II. E

34 The Fountain of Life. SERM . XXΧΙΧ. tentandcomfortable influence into the refurrection of the faints ? Then it is the duty, and willbe the wisdom of the people of God, fo togovern, dispose, and employ their bodies, as become men and women, that understand whatglory is preparedfor them at the refurrection of thejust. Particularly, First, Benot fondly tenderof them,but employ and uſe them for God here. How many goodduties are loft and ſpoiledby finful indulgence to ourbodies? Alas ! we are generally more folicitous to live long, than to live uſefully. Howmany faints have active, vigorous bodies, yet God hath little fervice from them. Ifyour bodies were animated by tome other fouls that love God more than you do, and burn with holy zeal to his ſetvice, more work would be done for God by your bodies in a day, than is now done in a month. To have an able, healthy body, andnot use it for God, forfear ofhurting it, is as ifone

give you a strong and ſtately horſe, upon condition you must not work or ride him. Wherein is the mercy ofhaving a body, except it be employed for God ? Willnot its reward at the refurrection be fufficientfor all the pains you now put it to in his ſervice ?

Secondly, See thatyou prefervetheduehonourofyourbodies. " Poſſeſs them in ſanctification and honour," I Theſ. iv. 4. O let not theſe eyes be now defiledwith fin,by whichyou ſhall fee God. Thoſe ears be inlets to vanity, which ſhall hear the Allelujahs of the bleſſed. God hathdefigned honour for your bodies, O make them not either the inſtruments or objects of fin. There are ſins against the body, I Cor. vi. 18. Preſerve your bodies from thoſe defilements, for they are the temples of God: " Ifany man defilethe temple of God,him will Godde- " ſtroy," 1 Cor. iii . 17 .

Thirdly, Let notthe contentment andaccommodation of your bodies draw your fouls into ſnares , and bring them under the power oftemptations to fin. This is a verycommon cafe. howmany thousands of precious fouls periſh eternally, forthe fatisfaction of a vile body for a moment ? Their fouls muft, becauſe their bodies cannot, ſuffer. It is recorded tothe immortal honour ofthoſeworthies in Heb. xi. 35. " That they ac- " cepted not deliverance, that theymight obtaina better refur-

" rection ‡." They might have had a temporal refurrection fromdeath to life, from reproach to honour, from poverty to

No man can rejoice both in this life and that which is to come, buthemuft neceffarily letgo the one, who would enjoy the other. Aug.

SERM . XXXIX. 35 The Fountain of Life.

riches, from pains topleaſure ; butuponſuch terms theyjudged itnot worth acceptance. They would not expoſe their fouls to fecure their bodies. They had the ſamenatural affections that other men have. They were made of as tender fleſh as we are, but fuch was the care they had of their fouls, and the hope of abetter refurrection, that theyliftned not tothe complaints and whinings of their bodies. O that we were all in the fame refolutions with them.

Fourthly, With-holdnot, upon the pretence of the wants your own bodies may be in, that which God and confcience bidyou to communicate for the refreshment of the faints, whose present neceffities requireyour afſiſtance, O be not too indulgent to your own fleſh, and cruel to others. Certainly, the confiderationofthat reward which ſhallbe given you atthe refurrection, for every act of Chriſtian charity, is the greateſt ſpur and incentive inthe world to it. And to thatend it is urged as a motive to charity, Luke xiv. 13, 14. " When thou makeſt a " feaſt, callthe poor, the maimed, the lame, the blind, and thou

" ſhalt bebleſſed; for they cannot recompenſe thee, for thou " ſhaltbe recompenſed at the refurrection of thejuſt." It was theopinion ofan eminent modern divine , that no man living, fully underſtands and believes that ſcripture, Mat. xxv. 40. " In as much as you have done it to one of the leaſt of theſe 66 my brethren, ye have done it unto me." How few faints wouldbe expoſed to dailywantsand neceſſities, if that ſcripture werebut fully understood and believed ?

Inference 3. Is Chriſt riſenfrom thedead, andthat as a publicperſon and repreſentative of believers ? How are we all concerned, then, tofecure to ourselves an interest in Christ, and, confequently, in this bleſſed refurrection ? What confolation wouldbe left inthis world, if the hope of the refurrection were taken away ? It is this bleſſed hope, that muſt ſupport you under all the troubles of life, and in the agonies ofdeath. The fecuring of a blefſed reſurrection toyourſelves, is, therefore the moſtdeep concernment you have in this world. And it may be

to yourſelves, ifupon ſerious heart-examination, you candiſcoverthefollowing evidences.

Evidence 1. First, Ifyou are regenerated creatures, brought forth in a newnature to God, for we are " begotten again to " alively hope, by the refurrection of Jesus Chriſt from the " dead." Chriſt's refurrection is theground-work ofourhope. Andthe newbirth is our title orevidence of our intereſt in it,

Mr. Marſhal.

36 The Fountain of Life. SERM . XXΧΙΧ.

Sothatuntilour fouls are partakers of the ſpiritual refurrection from thedeath of fin, we can have no aſſurance our bodies ſhall be partakers of that bleſſed refurrection to life.

" Bleſſedand holy, (faith the Spirit,) is he that hath part in " the firſt refurrection, onſuch the ſeconddeath hath no pow- " er," Rev. xx. 6. Never let unregenerated fouls expect a comfortable meeting with their bodies again. Riſe they ſhall by God's terrible citation, at the found of the laſt trump, but not to the fame end that the ſaints ariſe, norby the fame principle. They to whom the ſpirit is now a principle offanctification, to them he willbe the principle ofajoyful refurrection. See then that you get gracious fouls now, or never expect glorious bodies then.

"Evidence 2. " Ifyou be dead with Chriſt, you shall live againbythe life of Chriſt. If wehave beenplanted together " in the likeness of his death, we shall be alſo in the likeness of

" his refurrection," Rom. vi. 5. συμφυτοι, planted together. Some refer it to believers themselves; Jews and Gentiles are planted together in Chriſt. So * Eraſmus, " Believers grow " together like branches upon the fame root." which ſhould powerfully enforce the greatgoſpel-dutyofunity among them-

But I would rather underſtand it, with reference to Chrift and believers, with whom believers are, in other ſcriptures, faid to ſuffer together, and be glorified together ; todie together, and live together; to be crucified together, and buried together ; all noting the communion they have with Chriſt, both in his death, and in his life. Now, if the power of Chrift's death (i. e.) the mortifying influence ofit, have been upon our hearts, killing their lufts, deading their affections, and flatting their appetites to the creature, then the power of his life, or refurrection, ſhall come (like the animating dew) upon ourdead witheredbodies, to revive and raiſe them up to livewithhim inglory.

Evidence 2. If your heartsand affections be now with Chrift inheaven, your bodies indue time shall be there alſo, and conformedto his glorious body. So you find it, Phil. iii. 20, 21 , " For our converſation is in heaven, from whence we look for " the Saviour, the Lord Jesus Chriſt, who ſhall change our vilę "body, that it maybe faſhioned likeuntohis own gloriousbo- " dyt." " The body is here called vile, or the body of our " vileneſs." Not as God made it, but as fin hath marred it.

* In unum concrefcere vel coalefceres † Το σωμα, της ταπεινώσεως.

The Fountain of Life:

Not abfolutely, and in itſelf, but relatively, and in comparifon of what itwill be, inits ſecond edition, at the refurrection. Then thoſe ſcatteredbones anddiſperſedduſt, like pieces of old brokenbattered filver, will be new caſt, and wrought in thebeſt and newest faſhion,even liketo Chriſt's glorious body. Whereofwe have this evidence, that our converſation is already heavenly. The temper,frame, anddiſpoſitionofour fouls is already fo; thereforethe frame and temper ofourbodies indue time ſhallbefo.

Evidence 4. Ifyou strive now by any means toattain the refurrection of the dead, no doubt butyoushallthen attain whatyou nowstrivefor. This was Paul's great ambition, " thatby any " means he might attain the refurrection of the dead," Phil. iii.

11. Hemeans not ſimply a refurrection from thedead, for that allmen ſhall attain, whether they ſtrive for itor no. Butbya metonymy ofthesubjectfor theadjunct,he intends that complete holineſs andperfection, which ſhallattend the ſtate oftherefurrection, ſo it is expounded, ver. 12. So then, if Godhave raifed inyour hearts avehement defire, and aſſiduous endeavour after a perfect freedom from fin, and full conformity to God, in thebeauties ofholiness; that very love of holiness,your preſent pantings, and tendencies after perfection, ſpeak you to be the perſonsdeſigned for it.

Evidence 5. Ifyou are fuch as dogood inyourgeneration. If you be fruitful and useful men and women in the world, you ſhallhave part inthis bleſſed refurrection,John v. 28, 29."All "

" thatarein the graves ſhallhearhis voice and (hall come forth ; they that have donegoodunto the refurrection of life." Now it is not every act materially good, that entitlesaman to this privilege; but the ſame requifites that the ‡ ſchoolmen aſſign to make agood prayer, arealſoneceſſary to everygood work. The perſon, matter, manner, and end, must begood. Nor is it any finglegood act, butaferies and course ofholy actions, that is heremeant. What a ſpur ſhould this be to us all, as (indeed, theapoftle makes it, cloſing upthedoctrine of the refurrection, withthis folemn exhortation, 1 Cor. xv. 58. with which I alſo cloſe mine) " Therefore, mybeloved brethren, be ye ſtedfaſt, " unmoveable, always abounding in thework of the Lord, " for as much as ye know that your labour is not invainin " the Lord."

Thanks he to Godfor his unspeakable gift.

Si bonus bona facit benead bonum. i. e. If one isgood, he doeswhat is good, inagood manner, and foragood end.

38 SERM . XL. The Fountain of Life. SERMON XL.

Wherein the ASCENSION OF CHRIST is opened, and varioufly improved,being the ſecond Step of his ExALTATION.

John xx. 17. Jeſus faith unto her, Touch me not : for I amnot yet afcended to my Father: but go to my brethren, andfay unto them, I afcend unto my Father and your Father, and to my God and your God.

N all the former ſermons we havebeen following Chriſt thro his humiliation, from the time thathe left thebleſſedboſom of the Father : And now having finiſhed the whole courſe of his obedience on earth, and riſen again from the dead; we must, in thisdiſcourſe, followhim back again into heaven, and lodge him inthatboſom of ineffabledelight and love, which for our fakes, he fo freely left. For it was not his end in riſing from thedead, to live ſuch a low animal life as this is, but to live a moſt glorious life, as an enthroned King in heaven; upon which

he was now ready to enter, as he tells Mary in the text, andbids her tell it to the diſciples, " Go, tell my brethren, " thatI afcend to my Father," &c.

In the former verſes you find Marywaiting at Chriſt's ſepulchre, in a very penſive frame; exceedingly troubled, becauſe ſhe knew not what was become of Chrift, ver. 15. In the next verſe, Chriſt calls herby her name, Mary ; ſheknowing the voice, turned herself, and anſwered, Rabboni. And as afoul tranſported with joy *, ruſhes into his arms, as defirous to clafp and embrace him. ButJeſus ſaid, " Touch me not," c.

In which words we have Chriſt's inhibition, " Touch me " not:" Strange that Chriſt, who rendred himselfſo kind and tender toall, that not only admitted, but commanded Thomas to put his finger intohis wounds, ſhould forbid Mary to touch him; but this was not for want of love to Mary ; for he gives another reaſon for it preſently, " I am not yet afcended;" i. e.

the time for embracing willbewhenwe are in heaven. Then and there ſhallbe the place and time, we shall embrace oneanother for evermore. So Auguſtin. Or, thou doteſt too

Marywould embrace Chriſt, out of her great love to him, and joythatthe had seenhimagain in the flesh. Bucer. on the place.

SERM . XL. 39 The Fountain of Life.

much upon mypreſent ſtate, as if I had now attainedthe very ακμη, culininating point of my exaltation. When as yet I am not afcended; fo Cameron and Calvin expound it. Or laſtly, Chriſtwould fignify hereby, that itwas not his will and pleafure in fo great ajuncture of things as this, toſpend time now in expreſſing (this way) her affections to him ; but rather to ſhew itby haſting about his ſervice. Which is The second thing obſervable, viz. his injunction upon Mary, to carry the tidings of his refurrection to the diſciples. In which injunction we have,

First, The perſons towhom this meſſage was ſent, my brethren, fohe calls the diſciples. A sweet compellation, and full of love. Much like that ofJoſeph to his brethren, Gen. xlv. 4. ſave only that there is much more tenderneſs in this than that; for he twits them in the fame breath with what they had done against him ; " I am Joſeph your brother, whom ye fold ;" but in this it is, "Go, tell my brethren," without the leafſt mention of their cowardice or unkindness. And,

" Secondly, The meſſage itſelf. " Tell my brethren, I afcend to my Father, and your Father; to my God, and your God ;" αναβαινω, 1 afcend. It is put in the preſenttenſe, as if he had beenaſcending; though he did not afcend in ſome weeks after this; but he ſo expreſſes it, to ſhewwhat was the next partof his work, which he was to act in heaven for them; and how much his heart was ſet upon it, and longed to be about it, " I " aſcend to my Father, and your Father ; tomy God, and your " God." Not our Father, or God incommon; but mine and yours in a different manner. Your's by right ofdonation, mine in adifferent manner. Your's by right of dominion, mine (in reference to myhuman nature) not only by right ofcreation, though ſo too ; but alſo by ſpecial covenant and confederation.

By predeſtinationofmymanhood, to thegrace of perfonal uion, by deſignation ofme, to the glorious office of Mediator. My Father, as I am God, by eternal generation. As man, by collation of the grace ofunion. And your Fatherby ſpiritual adoptionand regeneration. Thus he ismy God, and your God; my Father, andyour Father. This is the ſubſtanceofthat comfortable meſſage, fent by Mary to the penſive diſciples. Hence theobſervation is,

Doct. That our Lord Jesus Chriſt, did not only risefrom the

Mr. Henry Jeanes's Secondpart of the mixture ofſcholaftical andpractical divinity, p. 273 .

40 SERM. XL. The Fountain of Life. dead, but also afcended into heaven ; there to dispatch all that remained to be donefor the compleating thefalvation of his people.

So much the apoſtle plainly witneſſeth, Eph. iv. 1o. "He " that defcended, is the fame alſo that aſcended up far above " all heavens," (i. e.) all the aſpectable heavens. A full and faithful account whereof the feveral evangeliſts have given us, Mark xvi. 19. Lukexxiv. 51. This is ſometimes calledhisgoingaway, as John xvi 7. Sometimes his being exalted, Acts ii. 33. Sometimes his being made higher than the heavens, Heb. vii. 26. And fometimes his entering within the veil, Heb. vi.

19, 20. All which arebut ſo manyfynonymous phrafes, expreffinghis afcenfion, in a very pleaſant variety.

1. Who afcend Now for the opening this act of Chrift, we willbind up the whole in the fatisfaction oftheſe fix queſtions ed? 2. Whence did he ascend ? 3. Whither ? 4. When ?

5. How ? 6. and lastly, Whydid he ascend ? And theſe will take in what is needful for you to be acquaintedwith in this point.

First, Who afcended ? This the apofile anſwers, Eph . iv. 10. " the fame that deſcended," viz. Chriſt. And himself tells us in the text, " I afcend." + " And though the aſcenſion " were of Chriſt's whole perfon, yet it was but a figurative " and improper expreſſion, with respect to his divine nature,

" but it agrees moſt properly tothe humanity of Chriſt, which " really changed places and conditions by it." And hence it is that it is faid, John xvi. 28. " I came forth from the Father,

" andam come into the world; again, I leave the world, and " go to my Father." He goes away, andwe see him no more. AsGod he is fpiritually with us ſtill; evento the end of the world. But as man, " the heavens muſt contain him till the " reſtitution of all things," Acts iii. 21 .

Secondly, Whence Chriſt aſcended ? Ianſwer,moregenerally,he isfaid to afcend from this world, to leave the world. That is the terminus a quo, John xvi. 28. Hut more particularly, it was from Mount Olivet, near unto Jerufalem. The very place where he began his laſt forrowful tragedy. There, where his heart began tobe ſadded, there is itnow madeglad. O what a difference was there betwixt the

Afcenfio totiusfuit perſone, naturæ tamen divinæ non convenit nisi figurate. Sed humanæ naturæ maxime proprie conve nit, &c. Amef. Med. p. 114.

SERM . XL. 41 The Fountain of Life. frame Chriſt was in, in that mountbefore his paſſion, and this heisnow in, athis aſcenſion ! But,

Thirdly, Whitherdid he aſcend ?

It is manifeſt it was into the third heavens : the throne of God,andplaceofthe bleſſed : where allthe faints ſhallbe with him for ever. It is ſaid to be far above all heavens; that is theheavens which we fee, forthey are butthepavement of that

palace of the great King. He is gone (faith the apostle) within the veil, (i. e.) into the moſt holy place. And into his Father's houſe, John xiv.2. Andhe is alſoſaid togo to the " place where he was before," Johnvi. 62. backagain to that

glorious boſom ofdelight and love, from whence at his incarnationhe came.

Fourthly, WhendidChriſt afcend ? Was it preſentlyas foon ashe roſe from the dead ?

No, not fo, for " after his refurrection (faith Luke) he was " ſeenof them forty days, ſpeaking of the things pertaining " tothekindom of God." Andtrulythe careand love of Chriſt tohispeople was very manifeſt in thishis ſtaywith them . He had ineffable glory prepared for him inheaven, and awaiting hiscoming, but he will notgo to poſſeſs it, tillhe had fettled allthings for thegood of his churchhere. For in this time he confirmedthe truth of his refurrection, gave charge to the apoſtlesconcerning the diſcipline and order of his houſe or kingdom: which wasbut needful, ſincehe intended that their Acts

rules to future churches. So long itwas neceſſaryhe ſhould ſtay. Andwhenhe had ſet allthings in order,hewould ſtay no longer, " left he ſhould feem to affect a terrene life ." And beſides, he had work of great concernment to do for us intheother world. Hedeſired to beno longer here, than he hadwork todo for God, and fouls. Agoodpattern for the faints.

Fifthly, Howdid Chriſt aſcend intoheaven? Here it is worthy our obſervation, that Chriſt aſcended as a publicperfonorforerunner, inournames,anduponouraccounts *.

The weakness ofhisdiſciples requiredthedelayofhis ſeparation from them. Ames. || Ne terrenam vitam videretur meditare. Amef. * He by his entrance into heavengives us the ſtrongest confolation, for as he came down from heaven, not on his own but our account, ſo he hath takenpoffeffionofheaven to prepare a place and habitation there for us. Pareus on the place.

VOL. II. F

42 The Fountain of Life . SERM. XL. So it is faidexpreſsly, Heb. vi. 20. ſpeaking of the moſt holy placewithin the veil : whither (faithhe) theforerunner isforus entred. His entring intoheaven as our forerunner implies both his public capacity, and precedency.

First, His public capacity, as one thatwentupon ourbuſineſs to God. So he himself ſpeaks, John xiv. 2. " I go before " toprepare a placefor you." To take poffeffionofheaven in our names. The forerunner, hath refpect to others that were to come to heaven after him, in their ſeveral generations ; for whom hehathtakenup manſions, which are kept for them against their coming.

Secondly, It notes precedency, he is ourforerunner, but he himself had no forerunner. Never any entred intoheavenbeforehim, but fuch as entred in thename, and through the virtueof his merits. He was the firſt, that ever entredheavendirectly, immediately, inhis ownname,and upon his own account. But all the fathers who died before him, entredin hisname. To the holiest of them all, God would have faid as Eliſha to

Jehoram, 2 Kings iii. 14. Were it not that I had reſpect to the perſon of myfon, inwhoſe name and right you come, I would not look upon you. You must go back again, heaven were no place for you. No not for you, Abraham, nor for you, Mofes.

Secondly, He afcended triumphantly into heaven. To this, good expoſitors * refer that which in the type is ſpoken of David, when he lodged the ark in its own place, with muſical inſtruments and shoutings; but to Chriſt, in the antitype, when he was received up triumphantly into glory, Pfal. xlvii. 5. " God is gone up with aſhout, the Lord with the found of a " trumpet ; fing praiſes to God, ſing praifes; fing praiſes un- " to our king, fing praiſes." Acloud is prepared, as a royal chariot, tocarryup the King of glory tohis princely pavilion †. "A cloud received him " out of their fight," Lukexxiv. 51. Andthen a royal guard ofmighty angels furround the chariot, if not for ſupport, yer for greater ſtate and folemnity of their Lord's afcenfion. And oh whatjubilations of the bleſſed angels were heard in heaven ! How was the whole city of God moved at his coming ! For look as when " he brought his firſt-begotten into the world, " he said, let all the angels of God worship him," Heb. i. 6. So athis return thitheragain, when he had finiſhed redempti-

in loc. Geirus. Aynſworth. † Mr. Cafe inhis Piſgah.

SERM . XL. The Fountain of Life. 43 on-work, there were no leſs demonftrations givenby thoſe bleffedcreatures of their delight and joy in it. The very heavens echoedand refounded on that account. Yea, the triumph is not ended at this day, nor never ſhall.

It is faid, Dan. vii. 13, 14. " I faw, (faith the prophet), in " the night viſions, and behold one like the Son of man came "with the clouds ofheaven, and came to the Ancient ofdays,

" and they brought him near tohim. And there was given " him dominion, and glory, andakingdom; that all people, " nations and languages ſhould ſerve him." This viſion of Daniel's was accomplished in Chriſt's aſcenſion, when they, i. e.

the angels, brought him to the Ancient ofdays, i. e. to God the Father, who, to expreſs his welcome to Chriſt, gave him glory, and akingdom. And ſo it is and oughttobe expounded *. TheFather received him with open arms, rejoicing exceedingly to feehim again inheaven; therefore God is faid to " receive himup intoglory," 1 Tim. iii. 16. For that which, with reſpect to Chriſt is called afcenfion, is, with reſpect to the

Father, called affumption. Hewent up, and the Father received him. Yea, received ſo as none ever was received before him, or shall be received after him.

Thirdly, Chriſt aſcended munificently, shedding forth, abundantly, inestimable gifts upon his church at his afcenfion. As in the Roman triumphs they did fpargere miſfilia +, beſtow their largest promiſes upon the people: ſodid our Lordwhen he afcended; "wherefore he faith, when heafcended up on high, he led captivity captive; and gave gifts unto men." The place towhich the apoſtle refers, is Pfal. lxviii. 17, 18 . whereyou have both the triumph and munificence, with which

Chriſt went up, excellently fet forth together.

" The chariots of God, (faith the Pfalmiſt), are twenty " thousand, even thousands of angels ; the Lord is among " them, as in Sinai, in the holy place. Thou hast afcended "

" on high, thou hast led captivity captive, thou hast received gifts for men; yea, for the rebellious alſo, that God might " dwell among them." Which words in their literal fenfe, are a celebration of that famous victory and triumph of David over the enemies of God, recorded 2 Sam. viii. Theſe con. F2

See Deodat, and Engliſh Annot. &c. † Princes, when triumphing after victory, uſe to diſperſe great preſents, andſumsofmoney among the people, congratulating their triumph withjoyous ſhouts.

44 The Fountain of Life. SERM . XL. quered enemies bring him ſeveral forts of preſents, all which he dedicated to the Lord. The ſpiritual ſenſe is, that juſt fo our Lord Jesus Chriſt, when he had overcome by his death onthe croſs, and now triumphed in his aſcenſion, he takes the parts and gifts of his enemies, and gives them, by their converſion to the church, for its uſe and ſervice: thus he received gifts, even for the rebellious *, i. e. fanctifies the natural gifts and faculties of ſuch as hated his people before, dedicating them to the Lord, in his peoples ſervice. Thus, (as one obſerves), Tertullian, Origen, Austin, and Jerome, came into Canaan, laden with Egyptian gold. Meaning they came into the church richly laden with natural learning and abilities. Auſtin was a Manichee, Cyprian a magician, learned Bradwardine a ſcornful proud naturaliſt, who once said, when he read Paul's epiſtles, Dedignabar eſſeparvulus ; he ſcorned ſuch childiſh things, but afterwards became a very useful man inthe church of God. And even Paul himselfwas as fierce an enemy to the church as breathed on earth, till Chriſt gave him into its boſom by converſion, and thenno mere man ever did the Lord and his people greater ſervice thanhe. Men of all forts, greater and ſmaller lights, have been given to the church. Officers of all forts, were given it by Chriſt. Extraordinary and temporary, as prophets, apoſtles, evangeliſts ; ordinary and ſtanding, as paftors and teachers, which remain tothis day, Eph. iv. 8, 9. And thoſe ſtars are fixed in the church-heavenby a moſt firm eſtabliſhment, I Cor. xii. 28. Thousands now in heaven, and thouſands on earth alſo, arebleſſing Chriſt at this day for theſe his aſcenfion-gifts.

Fourthly, Our Lord Jesus Chriſt aſcended moſt comfortably, for whilſt hewas bleſſing his people, he was parted from them, Luke xxiv. 50, 51. Therein making good to them whatis faid to him, John xiii. 1. " Having loved his own, he lovedthem to " theend." There was a greatdeal of love manifeſted by Chrift in this verylaſt act of his in this world. The laſt ſighttheyhad of him in this world was a moſt ſweet and encouraging one. Theyheard nothing from his lips but love, they ſaw nothing in his face but love, tillhe mounted his triumphant chariot, and was taken outof their ſight.

Surely theſe bleſſings at parting were ſweet and rich ones. For the matter of them, theywere the mercies which hisblood

Thou doſt raiſe up teachers ofthy church, among thosewho hateandperfecute thy people; and, fromtime to time, bringmany ofthyenemies to this thy kingdom. Mol. on theplace..

SERM. XL. The Fountain of Life. 45 had ſo latelypurchased for them. And for their extent, they werenot only intended for them, who had the happineſs to be uponthe place with him from whence he aſcended; but they reach us as well as them; and willreach the laſt ſaint that ſhall beupon the earth, till he come again. For they were but repreſentatives of the future churches, Matth. xxviii. 20.; and in bleſſing them, he bleſſed us alſo. Andby this we may be ſatisfied that Chriſt carried an heart full of love to his peopleawaywith him to heaven; ſince his love ſo abounded in the laſt act that everhe did in this world: and left ſuch a demonſtration of his tenderneſs with them at parting.

Fifthly, He aſcended, as well as roſe again,byhis ownpower. Hewas not merely paſſive in that his aſcenſion, but it was his ownact. Hewent to heaven. Therefore it is ſaid, Acts i. 10. Hewent up, viz. by his own divine power t. And this plainly evinceth him tobe God, for no merecreature ever mounted itſelffrom earth, farabove allheavens, as Chriſt did.

Sixthly, and lastly, Why did Chriſt aſcend ? Ianſwer : his afcenfionwas neceſſary upon many and great accounts. For, First, If Chrift had not aſcended, hecould not have interceded, as now he doth inheaven, for us. Anddo but take away Chriſt's interceffion, and you ſtarve the hope of the faints. For what have we to fuccour ourſelves with, under the daily ſurpriſes of fin, butthis, " That ifany man fin, we have an " advocate [with the Father] : " mark that, with the Father : a friend upon the place: one that abides there, on purpoſe to tranſact all our affairs, and as afuretyfor thepeace betwixt God andus,

Secondly, If Chriſt had not aſcended, you could not have entered into heaven when you die. For he went to prepare a " place for you," John xiv. 2. He was, as I faid before, the firſt that entred into heavendirectly, and in hisown name ; and hadhenotdone ſo, we could nothave entered, whenwedie, in his name. The Forerunner made wayfor all that are coming on, in their ſeveral generations, after him. Nor couldyour bodies have afcendedafter their refurrection, butin the virtue of Chriſt's aſcenſion. For he aſcended, as was faid before, in the capacity of our headandrepreſentative; to his Father, and our Father : For us and himself too.

Hisdivine power was the cauſe of his aſcenſion.--but that which likewise contributedto it, was the condition of his glorified body,whichcanmove upwards, aswell as downwards. Ames.

46 The Fountain of Life. SERM. XL, Thirdly, IfChriſt had not afcended, he could nothave been inaugurated, and inſtalled in the glory he now enjoys in heaven. Thisworld isnotthe placewhereperfect felicityand glory dwell. And then, how had the promise of the Father been made good to him ? Or our glory, (which confifts inbeing with, andconformed tohim),where had it been ? " Ought not

" Chrift to fuffer,and to enterinto his glory ?" Luke xxiv. 25.

Fourthly, If Chrift had notaſcended, how couldwe have been fatisfied, that his paymenton the croſs made full fatisfaction to God, and that now God hath no more bills to bring in against us ? How is it that the Spirit convinceth the world of righteouſneſs, John xvi. 9. 10., but from Chriſt's going tothe Father, and returning hither no more ? which gives evidence of God's fullcontentand fatisfaction, both with his perſon and work.

Fifthly, How ſhouldwe have enjoyed the greatbleſſings of the Spirit and ordinances, if Chriſt had not afcended ? And furely we could not have been without either. If Chriſt had not gone away, " the comforter had not come," John xvi. 7. hebeginswhere Chriſt finiſhed. For he takesof his, and ſhews it to us, John xvi. 14. And therefore it is ſaid, John xvii. 39. " The holy Ghoſt was not given, becauſe Jeſus was notyet " glorified." He was then given as a fanctifying ſpirit, but notgiven in that meaſure, as afterwards he was, to furnish and qualifymen with gifts, for ſervice. And indeed,by Chriſt's afcenfion, both his ſanctifying, and his miniſtring gifts were ſhed forth, more commonly and more abundantly, upon men. Theſe fell from him when he afcended, as Elijah's mantle did from him, ſo that whatsoever good of converfion, edification, fupport, or comfort you receive from ſpiritual ordinances, he hath ſhedforth that, which you now fee and feel. It is the fruit of Chrift's afcenfion.

Sixthly, and lastly, IfChrift had not afcended, how had all the types and prophecies, that prefigured and foretold it, been fulfilled? " And the fcriptures cannot be broken," John x. 35. Sothat, upon all theſe accounts, it was expedient that he ſhould goaway. It was for hisglory, and for our advantage. Though we loft thecomfort of his bodily prefence by it, yet if "we " loved him, we would rejoice he went to the Father," Joha xiv. 28. Weought tohave rejoicedinhisadvancement, though ithad been to our loss ; but when it is so much for our benefit, as wellas his glory, it is matter ofjoy on both fides, thathe is afcended to his Father, and our Father ; to his God, and to our God. From the ſeveral bleſſings flowing to us out of Chrift's

SERM. XL. 47 The Fountain of Life.

afcenfion, it was that he charged his people not to be troubled athis leavingofthem,John xiv. Andhence learn,

Inference 1. Did Christ afcend into heaven ? is our Jesus, our treasure, indeed there ? Where then should the hearts of believers be, but in heaven, where their Lord, their life, is ? Surely, faints, it is not good that your love, and your Lord ſhouldbe in two ſeveral countries, faid one that is now with him. Up, and haſten, after your lover, that he and you may be together. Chriſtians, you afcended with him, virtually, when he afcended; you ſhallafcend tohim, perſonally,hereafter; Oh thatyou would aſcend to him, fpiritually, in acts of faith, love, and defires daily. Surfum corda, up with your hearts, was the form uſed by theancient church at the facrament. Howgood were it, ifwe could fay with the apostle, Phil. iii. 20. "Our converſation is " inheaven, from whence we look for the Saviour. " An heart afcendant, is the beſt evidence of your intereft in Chrift's afcenfion.

Inference 2. Did Chrift go to heaven, as a forerunner ? What hafteshould we make tofollow him ? He ran to heaven; he ran thitherbefore us. Didhe run toglory, andſhallwe linger ?did heflee as an eagle towards heaven, and we creep like ſnails ?

" Lay aſide everyweight, and the fin thatdoth " ſo easily beſet you, and run with patience the race ſet before " you,looking unto Jeſus," Heb. xii. 1, 2. Thecaptain of our falvation is entered within the gates of the new Jerufalem, and calls to usoutofheaventohaften tohim; propoſing the greateft encouragements to them that are following after him, faying, He that overcomes ſhall fitwith me in my throne, as I alſo overcame, and am fet down with my Father in his throne," Rev. iii. 22. Howtedious fhould it seemto us, tolive ſolong atadiſtance from our Lord Jeſus !

Inference 3.DidChriſt aſcend ſotriumphantly; leadingcaptivitycaptive ? How little reason thenhave believers tofear their conquered enemies ? Sin, Satan, and every enemy, were, inthat day, led away in triumph, dragged at Chriſt's chariot wheels, brought afterhim as itwere inchains. It is a lovelyfight to fee the necks of thoſe tyrants under the foot of our Joshua. He made, at that day, " an open ſhewof them," Col. ii. 15. Their ſtrength is broken for ever. In this he ſhewed himself more thanaconqueror; forhe conquered and triumphedtoo. Satan was then trod underhis feet, andhe hath promiſed to tread him under our feet alſo, andthat ſhortly,Rom. xvi. 20. ſome power ourenemiesyetretain, theferpentmaybruiſe ourheel,but Chrift hathcrushedhishead.

48 SERM . XL . The Fountain of Life. Inference4. Did Chriſt aſcend ſo munificently, ſhedding forth ſomany mercies uponhis people ? mercies of inestimable value, reſerved on purpoſe to adorn thatday ? O thenfee that you abuſe not thoseprecious afcenfion-gifts of Christ, but value and improve them, as the choicest mercies. Now, the aſcenſion-gifts, as I told you, are either the ordinances and officers of the church, (forhe then gavethem paftors and teachers), or the Spirit that furniſhed the church with all its gifts. Beware you abuſe not either of theſe.

First, Abuſe not the ordinances and officers of Chriſt. This isa ſin that no nation is plungeddeeper into the guilt of, than thisnation, andno age morethan this. SurelyGod hath written to us thegreat things of his law, andwe haveaccounted them Small things . We have been looſe,wanton, ſceptical profeffors , for the moſt part, that have had nice and coy ſtomachs, that could not reliſh plain, wholeſome truths, except ſo and ſo modified to our humours. For this the Lord hath a controverfy with the nation, and, by a forejudgment, he hath begunto rebuke this fin already. And I doubt not, before he make an end, plain truths will down with us, andwe shall bleſs God for them.

Secondly, But in the next place, fee that you abuſe not the Spirit, whom God fent from heaven, at his afcenfion, to fupply his bodily abſence among us, and is the great pledge of his care for, and tender love to his people. Now take heed that you do not vex him by your diſobedience ; nor grieve him by your unkindneſſes ; nor quench him by your ſinful neglects of duty, or abufe oflight. O deal kindly with the Spirit, and ebeyhis voice : comply with his deſigns, andyield up yourſelves to his guidance and conduct. Methinks, to be intreated bythe love of the Spirit, Rom. xv. 30., ſhould be as great an argument as to be intreated for Chriſt's fake. Now, to perfuade all the faints to be tender of grieving the Spirit by fin, let me urge a few confiderations proper tothe point under hand.

1. First, Hewas the first and principal mercy that Chrift received for you at hisfirſt entrance into heaven. It was the first thing he asked of God when he came to heaven. So he ſpeaks, John xiv. 16, 17. " I will pray the Father, and he " ſhall give you another comforter, that he may abide with

" you." No foonerhad he fet foot upon the place, but the firſt thing, the great thing, that was upon his heart to ask the Father for us was, that the Spirit might forthwith be diſpatched, and fentdown tohis people. So that the Spirit is thefirst-

SERM . XL. 41 The Fountain of Life.

born of mercies ; and deſerves the firſt place in our hearts and eſteems .

Confid. 2. Secondly, The Spirit comes not in his own name to us,(though, if ſo, he deſerves adearwelcome forhis own fake, and for the benefits we receiveby him, which are ineftimable), but he comes tous in thename, andin the love, both of the Father, andthe Son. As one authorized and delegated by them ; bringinghis credentials under both their hands and feals, Johnxv. 26. " Butwhen the Comforter is come, whom I will fend toyou " from the Father ;" Mark, I will fend him from the Father ; and in John xiv, 26. the Father is ſaid to " ſend him in Chrift's " name." So that he is the meſſenger that comes from both theſegreat andholy perſons. And ifyou have any love for the God that madeyou, any kindness for the Chriſt that died for you, ſhew it by your obedience to the Spirit that comes from them both, and in both their names to us, and who will be bothoffendedandgrieved, ifyou grieve him. O thereforegive him an entertainment worthy of one that comes toyou in the name of the Lord. In the Father's name, and inthe Son's name . Confid. 3. Thirdly, But that is not the only confideration that ſhould cauſeyou to beware ofgrieving the Spirit, becauſehe is ſent inthe name ofſuch great anddear perſons, to you, buthe deserves better entertainment than any ofthefaints give him,for his ownfake, andupon his own account, and that upona double ſcore, viz. of his nature and office.

First, On the account of his nature; forhe is God co-equal with the Father and Son in nature and dignity, 2 Sam. xxiii. 23.

The Spirit of the Lord ſpakeby me, andhis word was inmy tongue ; the God of Ifrael faid; the rock of Ifrael ſpake to " me." So thatyou feehe is God. The Rock of Ifael. God omnipotent, for he created all things, Gen. i. 2. God omniprefent, filling all things, Pfal. cxxxix. 7. God amniscient, who knows your hearts, Rom. ix. 1. Beware of him therefore, and grievehimnot, for in ſodoingyou grieve God.

Secondly, Upon the accountof his office, andthe benefitswe receivebyhim. We are obliged, evenontheſcore ofgratitude and ingenuity, toobeyhim; forhe is fent in thequality of an advocate tohelp us to pray ; to indite our requeſts for us; to teachuswhatandhow toaſk of God, Rom. viii. 26. He comes tous as a Comforter, John xiv. 16. And none like him. His work is to take of Chriſt's andshew it to us *, i. e, totake of

1 * John xvi . 14. VOL. II. G

42 The Fountain of Life. SERM. XL.

hisdeath, refurrection, aſcenſion, yea, of his very preſent interceffion in heaven, and ſhew it to us. He can be with us ina moment, he can, (as * one well obſerves), tell you what were the verylaſt thoughts Chrift was thinking in heaven aboutyou.

Itwas he that formed the body of Chrift in the womb, and fo preparedhim tobe a facrifice for us . He filled that humanity with his unexampled fulness†. So fitting and anointing him for thediſcharge of his office.

It is he that puts efficacy into the ordinances, and without him they would be but adead letter. It was he that bleſſed them to your conviction and converfion 1. For if angels had beenthe preachers, no converfionhad followedwithoutthe Spirit. It ishethat is the vinculum unionis, bond ofunion betwixt Chrift and your fouls, without which you could never havehad intereft in Chrift, orcommunion with Chriſt. It was he that ſooften hath helpedyour infirmities, when youknew notwhat to ſay; comforted your hearts when they were overwhelmed within you, and you knew not whatto do; preſerved you many thousand times from fin and ruin, when youhave beenupon the flippery brink ofit in temptations. It is he, (in his fanctifying-work), thatis the beſt evidenceyour foulshave for heaven. Itwere endless toenumerate the merciesyou havebyhim. And now, reader, doſt thou not blush to think how unworthy thou haft treated fuch a friend ? For which of all theſe his offices or benefits doft thou grieve and quench him ? O grieve not the Holy Spirit whom Chriſt ſent as foon aseverhe came toheaven, inhis Father's name, and in his own name, to perform all theſe offices for you.

Infer. 5. Is Chriſt aſcended to the Father as our forerunner ? Then the door offalvation stands open to all believers, and by virtue of Christ's afcenfion, they alſo ſhall afcend after him, far above all viſible heavens || . O my friends, what place hath Chriſt prepared and taken up for you ! what a ſplendid habitationhath he provided for you ! " God is not ashamed to be " called your God; forhe hath prepared foryou a city," Heb. xi.16. Inthat city Chrift hathprovided manſions, and reftingplaces for your everlasting abode, John xiv. 2., and keepsthem

Mr. Tho. Goodwin. † Luke i. 35. Ifa. Ixi. 1. Col. i. 19. † 2 Cor. ix. 6. John xvi . 9. 1 Pet. i. 12. I Johniii. 24. Rom. viii. 9, 26. John xiv. 26. Ezek. xxxvi . 17 . The hope offuture inheritance is moſt fully ſecured to us in our Head, and we are ſetdown together with him in heaven, Eph. ii.

6. Synopsis purioris Theol. Difp. 28. p. 342.

SERM. XLI. The Fountain of Life. 43 foryou tillyour coming. O how auguſtand glorious àdwelling isthat, where fun, moon, and ſtars, ſhall ſhine as much below your feet, as theyare now above your heads ? Yea, ſuch is the love Chrift hath to the believer, that, as one faith, ifthou only hadſt been the choſen of God, Chriſt would have built that houſe for himselfand thee. Now it is for himself, for thee, and formany more, who ſhall inherit with thee. God fend us a joyfulmeeting within the veilwith our Forerunner, and ſweeten our paſſage into it, with many a forefight and foretaſte thereof. And, in the mean time, let the love of a Saviour enflame our hearts,ſothatwheneverwe caſt alook towards thatplace, where our Forerunner is forus entered,our fouls may ſay, withmelting affections, Thanks be to Godfor Jesus Christ ; and again, Bleffed be Godforbis unspeakable gift .

ttocananattinni

SERMON XLI.

Wherein CHRIST's fitting at Gon's right-hand is explained and applied, being the third Step of his glorious EXALTATION.

HEB. 1. 3. When he hadby himselfpurged ourfins, fatdown on the right-hand ofthemajesty on high. CHRIST being returnedagaintohis Father, having finiſhed his whole work on earth, is there bid by the Father to fit down in the featof honourand reſt. A feat prepared for him at God's right-hand, that makes it honourable ; and all his enemies as a footſtool under his feet that makes it eaſy. How much isthe ſtate and conditionof Jesus Chriſt changed in a few days ! Here he groaned, wept, laboured, ſuffered, ſweat, yea, fwearblood, and foundno restinthis world, butwhen he comes toheaven, there he enters into reſt. Sits down for ever in the highest andeaſreſtthrone, preparedby the Father for him, when hehaddonehis work. " When he hadby himself purged our

" ſins, he fat down," &c .

The ſcope of this epiſtle istodemonftrate Chriſt tobe the fulneſs of all legal typesandceremonies, and that whatever light glimmered to the world through them, yet it was but as the light of theday-ſtar, tothe light of this fun.

Inthischapter, Chrift the fubject of the epiſtle, is deſcribed, G2

44 The Fountain of Life. SERM . XLI. and particularly, in this thirdverſe, he is deſcribed three ways.

First, By his effſential and primeval glory and dignity, he is απαύγασμα, the brightness of his Father's glory, the very ſplendor of glory, the very refulgency of that ſon of glory. " * The primary reaſon of that appellation is with respect to " his eternal and ineffable generation, light of light, as the " Nicenecreedexpreſſes it. As abeam of light proceeding from " the fun. And the ſecondary reaſon ofit, is with reſpect to 66 men," for look as the fun communicates its light and influence tous, by its beams, which it projects ; ſo doth God communicatehis goodness, and manifeſt himself to us, by Chriſt. "Yea, " he is the express image, or character of his perſon. Not as " the impreſſed image of the feal upon the wax, but as the en- " graving in the ſeal itſelft." Thus he is deſcribed by his efſential glory.

Secondly, He is described by the work he wrought here on earth, in his humbled ſtate, and it was aglorious work, and that wrought out by his own ſingle hand, " when he hadby " himself purged our fins." A work that all the angels in heaven could not do, but Chriſt did it.

Thirdly, and lastly, He is deſcribed by his glory, the which (as a reward of that work) he now enjoys in heaven. "When

" he had by himſelfpurged our ſins, he fatdownon the right- " hand of the majeſty on high," i. e. the Lord cloathedhim with the greatest power, and highest honour, that heaven itſelf could afford; for ſo much this phrase of" fitting down on the "right-handofthe majeſty" imports, as will appear inthe explication of this point, which isthe reſultofthis clauſe, viz.

Doct. That when our LordJesus Christ had finiſhed his work on earth, hewas placed in the feat of the highest honour, andauthority ; at the right-hand of God in heaven.

This truth is transformingly glorious. Stephen hadbut a glimpse of Chriſt at his Father's right-hand, andit cauſed " his " face to ſhine, as it hadbeenthe face ofan angel," Acts vii. 56. This, his high advancement, was foretold and promiſed

appellationes primaria eft respectu Patris cæleftisàquo abaterno, per ineffabilem generationem inftar luminis, de lumine refplenduit, fecundaria respectu hominum, &c. Glaff. Rhet. p. 174. †Χαρατειν infculpere dicitur, non tam imaginem exfigillo cera impreſſam, quam ipfumfigillum denotare, Glaff.Rhet, ſac. p. 159.

SERM . XLI. The Fountain of Life. 45 before the work of redemptionwas taken inhand, Pfal. cx. r.

" The Lord taid unto my Lord, fit thou at my right-hand, " until I make thine enemies thy footſtool." And this promife was punctually performed to Chriſt, after his refurrection and afcenfion, inhistupreme exaltation,far above allcreatedbeings, in heaven and earth, Eph. i. 20, 21, 22. We shall here open twothings inthe doctrinal part, viz. Whatis meant by God's right-hand, and what is implied in Chriſt's fitting there, with hisenemies for a footſtool.

First, What are we to underſtand here by God's right-hand? † It is obvious enough, that the expreſſion is not proper, but figurative and borrowed. God hath nohand, right or left; butitisacondeſcending expreſſion, wherein God ſtoops to the creature's underſtanding, and by ithe wouldhave us to underſtand honour, power, andnearneſs.

First, The right-hand is the hand of honour, the upper hand, where we place thoſe whom we highly eſteem and honour. So Solomon placed his mother ina feat, at his righthand, I Kings ii. 19. So, in token of honour, God ſets Chriſt at his right-hand ; which, on that account, in the text is called the right-hand of Majesty. God hath therein exprefſed more favour, delight, and honour, toJeſus Chriſt, than everhedid toany creature. To which of the angels ſaid he atany time, fit thou on myright-hand?" Heb. i. 13 . Secondly, The right-hand is the hand of power: we call it theweapon hand, and the working hand. And the ſetting of

there, imports his exaltation to the higheſt, authority, andmoſt ſupreme dominion. Not that God the Father hath put himself out of his authority, and advanced Chriſt above himſelf; no, " for inthat he faith he hath put all things un- " der him, it is manifeſt that he is excepted which did put all

" things under him," 1 Cor. xv. 27. But to fit as an enthronedking at God's right-hand, imports power, yea, the moſt

power ; and ſo Chriſt himself calls the right-hand at which he fits, Mat. xxvi. 64. " Hereafter ye " ſhall ſee the Son of man fitting onthe right-hand of pow- " er."

Thirdly, Andas it ſignifies honour and power, ſonearneſs in

right hand of God denotes divine honour and glory, on which the Son of God, who existed before all ages, as God, in the higheſt, co-eſſential with the Father, and incarnate in the latter times, fatdownwithhis glorifiedbody. Damafc. lib. 4. c. 2. de orth. fide.

46 The Fountain of Life. SERM. XLI.

66 place, aswe use to ſayat one's elbow, and ſo it is applied to Chrift, in Pfal. cx. 5. The Lord at thy right-hand, ſhall " ſtrike through kings inthe day of his wrath;" that is, the

Lord, who is very near thee, preſent with thee, he ſhall fubdue thine enemies. This then iswhatwe are to underſtand by God'sright-hand, honour, power, and nearneſs.

Secondly, In the next place let us fee what is implied in Chrift's fitting at God's right-hand, with his enemies for his foot-ftool. And, ifwe attentively confider, we ſhall find thatit implies and imports divers great and weighty things in it. As,

First, It implies the compleating and perfecting of Chriſt's work, that he came into the world about. After his work was onded, then he fatdown and reſted from those labours, Heb. x.

11, 12. "Every prieſt ſtandeth daily miniſtring, and offering " oftentimes the ſame ſacrifices ; which can never take away " fins: butthis man when he had once offered one facrifice for " fins, for ever fat down on the right-hand of God." Here he affigns a double difference betwixt Chriſt, and the Levitical priests; they ſtand, which is the poſture of fervants ; he ſits, which is the poſture of a Lord. They ſtand daily, becauſe their facrifices cannot take away fin; he did his work fully, by one offering; and after that fits, or reſts for ever in heaven. And this (as the accurate and judicious Dr. Reynolds * obſerves) was excellently figured tous inthe ark, which was a lively type of Jesus Chrift, and particularly in this, ithad rings by which itwas carried up and down, till at laſt it reſted in Solomon's temple, withglorious and triumphal folemnity, Pfal. cxxxii. 8, 9. 2Chron. v. 13. So Chriſt, while he was here on earth, being anointed with the HolyGhoſt and wisdom, went about doing good, Acts x. 38. and having ceaſed from his works, did atlaſt enter into his reſt, Heb.v. 10. which is theheavenly temple, Rev. xi . 19.

Secondly, His & fittingdown at God's right-hand, notes the high content and fatisfaction of God the Fatherin him, and in hiswork. "The Lord faid to my Lord, fit thou on myright- " hand;" the words are brought in as the words of the Father, welcoming Chriſt toheaven; and(as itwere) congratulating the

Dr. Edward Reynolds, on Pfalm cx. p. 35, 36. +They are faid to fit down, who reſt from their labour, and therebyrefreſhthemselves,Gen. xviii. 1. inwhich ſenſe fome underſtandwhat is faid of Chrift. To fit at God's right-hand, i. e. in the heavens, to reſt in that eternal bleſſedneſs with God, from theſe Jabours and miſeries towhich he voluntarily ſubjected himself for us. Ravan. on the word to fit.

SERM . XLI. The Fountain of Life. 47 happy accomplishment of his moſt difficult work. Andit is as ifhe hadfaid, "Omy Son, what ſhallbedone forthee thisday?

" Thou hast finiſhed agreatwork, andinall the parts of itac- " quitted thyself as an able and faithful fervant to me'; what "honours thall I now beſtow upon thee nee? The highestglory in "heaven is not toohigh for thee; come fit atmy right-hand." Ohowwell is he pleaſed with Chriſt, and what he hathdone ! Hedelighted greatly tobehold him here in his work on earth, andby a voice from the excellentglory he told him fo, when he ſpake from heaven tohim, ſaying, " Thou art my beloved Son, " inwhom I am well pleaſed," 2 Pet. i. 17. And himselftells us, Johnx. 17. "Thereforedoth my Father love me, becauſe " Ilaydown my life," &c. for it was a work that the heart of Godhadbeenupon from eternity. Hetook infinitedelightinit.

Thirdly, Chriſt's fittingdown at God's right-hand in heaven, notes the advancement of Chriſt's human nature tothe highest honour; even to be the object ofadoration to angels and men. For it is properlyhis human nature that is the fubject of all this honour and advancement ; and being advanced to the righthand of Majefty, it is become an object of worship and adoration. Not ſimply, as it is flesh and blood, but as it is perfonally unitedto the secondperſon, andenthronedinthe fupremeglory ofheaven.

Ohere is the mystery, that flesh andbloodſhouldeverbe advanced tothehighest throneofmajefty, and being there inſtalled in thatglory, we maynowdirectourworship tohim as God-man; and to this end was his humanity ſo advanced, that it mightbe adored and worſhipped by all. "The Father hath committed " all judgment to the Son, thatallmen ſhouldhonour the Son, " even as they honour the Father." Andthe Fatherwill accept ofno honour divided from his honour. Therefore it isadded inthe nextclauſe," He that honoureth not the Sou, honoureth " not the Father whichhath ſent him," John v. 22, 23. Hence the apostles, in the falutations of their epiſtles, beg for grace, mercy, and peace, from God the Father, andour Lord Jefus Chrift ; and in their valedictions, theydefire the grace of our LordJesus Chriſt to the churches.

Fourthly, It imports the ſovereignty and fupremacy of Chrift over all. The inveſtiture of Christ, with authority over the empire ofboth worlds : For this belongs to him that fits down upon his throne. When the Father faid to him *, Sit at my

this fittingdownof Chriſt atthe Father's right-hand, does

48 The Fountain of Life. SERM. XLI.

right-hand, he did therein deliver to him the dispensation and oeconomy of the kingdom. Put the awful fceptre ofgovernment intohis hand, andſo the apoſtle interprets and underſtands it, 1 Cor. xv. 25. " Hemust reign,tillhe have put all his ene- " mies under his feet." And to this purpoſe, the fame apoftle accommodates, (if not expounds) the words of the Pfalmiſt,

" Thou madeſt him a little lower than the angels," (i. e.) in reſpect of his humbled ſtate on earth," thou crownedſthimwith " gloryand honour, and didſt ſethim over the works of thy " hands, thou hast put allthings in ſubjection under his feet," Heb. ii.7, 8. He is over the ſpiritualkingdom, the Church, abfolute Lord there, Matth. xxviii. 18, 19, 20. He alſo is Lord overthe providentialkingdom, the whole world, Pfal. cx. 2. and thisprovidentialkingdom, beingſubordinate tohis ſpiritual kingdom; he orders and rules this, for the advantage and benefit thereof, Eph. i. 22.

Fifthly, To fit at God's right-hand with his enemies for a footſtool, implies Christ tobe a conqueror over allhis enemies. To have his enemies under his feet, notes perfect conquest and compleat victory. As when Joshua ſet his foot upon the necks of the kings : So Tamerlane made proud Bajazet his footſtool*. They trampled his name, and his faints, under their feet, and

Chrift will tread them under his feet. It is true indeed this victory isyet incompleat, and inconfummate ; for now " we fee " not yet all things put under him, (faith the apostle) but we fee

Jefus crowned with glory and honour," and that is enough. Enough to ſhew the power of his enemies, is now broken ; and though they make ſome oppoſition ſtill, yet it is to no purpoſe at all; for he is ſo infinitely above them, that they must fall before him; it is not with Chriſt as it was with Abijah, againft whom Jeroboam prevailed, becauſehe was young and tenderhearted, and could not withstand them. His incapacity and weakness , gave the watchful enemy, an advantage over him. I fay, it is not ſo with Chriſt, he is at God's right-hand. And all doesnot fignify properly that glory andeſſentialkingdom which was common to the Son of Godwith the Father from eternity, for in this reſpect even the Holy Spirit fits at the righthand of God; but the oeconomical and voluntary kingdom, over which he is appointed as

Θεανθρωπος, i. e. God-man and Mediator by the Father, for the gathering in anddefending of his church. Synopf. pur. Theol. Difp. 28. P. 343 . *The manwho ſo often terrifiedthe city Conftantinople, was a dog and a footſtool under Tamerlane. Aurel. Vect.

SERM. XLI. 49 1 The Fountain of Life.

thepower of God ſtands readybent to ſtrike throughhis enemies, asit is Pfal. cx. 5.

Sixthly, Chrift's fitting in heavennotes to us thegreat and wonderful change, thatis madeupon the ſtate, and condition of Chriſt, ſince his aſcention into heaven. Ah, it is far otherwifewith himnow, than itwas inthe days of his humiliation hereon earth. Quantum mutatus ab illo ! Oh what a wonderfullchange hath heavenmadeupon him ! It were good (as a †Worthyofoursſpeaks) tocompare in our thoughts the abaſement of Chriſt, and his exaltation together; as it were in co. lumns, one over against the other. He was born in a ſtable, butnow he reigns inhis royal palace. Then hehad a manger for his cradle, butnow he fits on a chair of ſtate. Then oxen andaffes were his companions, now thousands of faints, and ten thouſand of angels minifter roun about his throne. Then, in contempt, theycalledhim the Carpenter's Son, now he obtains a more excellentname than angels. Then he was led away into the wilderness tobe tempted of the devil, now it is proclaimedbeforehim; " let all the angels of God worſhip him." Thenhehadnota place tolay his head on,now he is exalted tobeheir of all things. In his ſtate of humiliation, "he en- " dured the contradiction of finners;" in his ſtate ofexaltation, " he is adored and admired by faints and angels." Then " he " had no form or comlineſs; andwhen we saw him, there was " no beauty, why we shoulddefire him:" Now the beauty of his countenance ſhall ſendforth ſuch glorious beams, as ſhall dazzle the eyes of all the celestial inhabitants round about him, &c.

Owhat a change is this! Here he ſweated,but there he fits. Herehegroaned, but therehe triumphs. Here helay uponthe ground, therehe fits inthe throne ofglory. When he came to heaven, his Father did, as it were, thus beſpeak him .

My dear Son, what an hard travail hist thou had of it ? What a world of woe hast thou paſſed through, in thestrength of thy love to me, and mine elect ? Thou hast been hungry, thirsty, weary ; Scourged, crucified, and reproached : Ah what badusagehast thou had in the ungrateful world ! Not aday's reft for comfort fince thou wentest out from me ; but now thy fuffering daysare accomplished ; now thy rest is come, reftfor evermore. Henceforthfit at my right-hand. Henceforth thou Sbaltgroan, weep, or bleedno more. Sit thou at my right-hand.

Mr. T. Cafe, Piſgah, part 3. p. 21. VOL.II. H

50 SERM.XLI. The Fountain of Life. 4 Seventhly, Chriſt's fitting at God's right-hand, implies the advancement ofbelievers to the highest honour : For this ſeſſion of Chriſt's, reſpects them, and there he ſits as our repreſentative, in which regard we are made to fit with him inheavenlyplaces, as the apostle ſpeaks, Eph. ii.6. How ſecuremay webe (faith Tertullian) who do now already poſſeſs the kingdom ? meaning inour head, Chriſt. This (faith another) is allmy hope, and all my confidence, namely, thatwe have a proportion in that fleſh and blood of Chriſt, which is ſo exalted, and therefore where he reigns, we ſhall reign; where our fleſh is glorified, we ſhall be glorified. Surely, it is matter of exceedingjoy, tobelieve that Chrift our head, our fleſh, and blood, isin all thisglory at his Father's right-hand. Thus wehave opened the ſenſe and importance of Christ'sfittingat his Father's right-hand. Hencewe infer,

Inference 1. Is thisſogreatanhonour to Chriſt, to fit enthroned at God's right-hand ? What honour then is referved in heaven for thosethat arefaithful to Christ, now on the earth? Chriſt prayed,and his prayer was heard, John xvii. 24- " That we maybe " with him tobehold the glory that God hath given him ;" and what heartcan conceive the felicity offuch a fight ? It made Stephen'sfaceſhineas the faceofan angel, whenhehadbut aglimpſe of Chriſt at his Father's right-hand. " Thine eyes ſhall fee the king in his beauty," Ifa. xxxiii. 17. which reſpected Hezekiah inthe type, Christ in the truth. Butthisisnot all, though this be much, tobe ſpectators of Chrift inhis throne ofglory ; we shall not only ſee him in his throne, but alſo ſit with him enthroned in glory. To behold him is much, but to fit with him ismore. I remember it was the ſaying ofa heavenly chriſtian, now with Chriſt, I wouldfar rather look but through the hole of Christ's door, tosee but one half of his fairest and most comely face, [for he looks like heaven]fuppose Ishould never win to fee his excellency and glory to the full ; than to enjoy the flower, the bloom and chiefeft excellency of theglory and riches of ten worlds. Andyouknow howthe Queenofthe South fainted at the fight of Solomon in his glory. But this fight you ſhall have of Chrift, will change you into his likneſs. " We shall " be like him (faith the apostle) for we shall fee him as he is,"

1 John iii. 2. He will place us as it were in his own throne with him. So runs the promiſe, Rev. iii. 21. "To him that " overcometh , Iwill grant to fit with me inmythrone; even as I " alſo overcame, andam ſetdown with my Father in his throne ; " and fo 2 Tim. ii. 12. " If we fuffer with him, we shall alſo " reignwith him." The Father ſet Chriſt on his right-hand,

SERM. XLI. 51 The Fountain of Life. and Chriſt will fet the faints on his right-hand. So you know the theep areplacedby the angels, at the great day, Matth. xxv. and ſo the church, under the figure of the daughter of Egypt, whom Solomon married, isplaced " on the king's right-hand, " ingold of Ophir," Pfal. xlv. This honourhave all the faints. O amazing love ! What, we ſeton thrones, while as good as we bynaturehowl in flames ! O what manner of loveis this ! Theſe expreſſions indeed do not intend, that the faints ſhall be fet in higher glory than Chriſt ; or that they fhall have a parity of glorywith Chriſt, for in all things he must have the pre-eminence: Butthey note the greathonour that Chriſt willputupon the faints ; as alſo, that hisglory ſhall be theirgloryinheaven.

" As the glory of the husband redounds to the wife; " ‡ and again, theirglory willbe his glory, 2 Thef. i. 10. and ſo it will be a ſocial glory. O it is admirable tothink, whither free grace hath already mounted up poor dust and aſhes ! To think how nearly we are related now to this royal, princely Jeſus ! But how much higher are the deſigns ofgrace, that are not yet come to their parturient fulness, they look beyondall this that wenow know ! "Now are we the fonsof God, " but it doth not yet appear what we shall be," I John iii. 2. Ahwhat reaſon have you to honour Chriſt on earth, who is preparing fuch honours foryou in heaven.

Infer. 2. 1s Christ Jesus thus enthroned in heaven, then howimpoſſible is it, that ever his intereſt ſhould miſcarry orfink on earth? The church hath many fubtle and potent enemies. True, but as Haman could not prevail against the Jews, whilſt Efther their friend ſpake for them to the king, no more can they, whilft ourJeſus fits at his, and our Father's right-hand. Willhe fuffer his enemies that are under his feet, to riſe up and pull outhis eyes, thinkyou ? Surely theythat touch his people, "touch the very apple of his eye," Zech. ii. 8. " He must reign " till all his enemies areputunder his feet," ICor. xv. 25. The enemy under his feet, ſhall notdestroy the children in his arms. He fits inheavenon purpoſe to manage all to the advantage of hischurch, Eph. i. 22. Are our enemies powerful; lo ourking fits on the right-hand of power. Are they fubtle and deep in their contrivance; he that fitson the throne, overlooks all they do. Heaven overlooks hell. "He that fits inheaven beholds," and derides their attempts, Pfal. ii. 4. He may permit his enemies to ſtraiten them in one place, but it ſhallbe for their en-

† Uxorsplendefcit in radiis mariti. H2

52 The Fountain of Life. SERM. XLI. largement inanother. For it is with the church, as it iswith the fea; what it loſes in oneplace, it gets inanother; and fo really loſes nothing. He may ſuffer them alſoto diſtreſs us in outwards, butthat ſhall be recompenſedwith inward and better mercies; andſo we shall lofe nothing by that. A footſtool you know is useful to him that treads on it, andſerves to lift him up higher; ſo ſhall Chriſt's enemies be to him, and his; albeit they think not ſo. What ſfingular benefits the oppoſitions of his enemies, occaſion to his people; I have|| elfewere diſcovered, to which I refer my reader; and paſs to

Infer. 3.Is Chriſtſetdownon the right-handofthe Majefty in heaven ? O with what awful reverence should we approach himin the duties of his worship ! Away with light, and low thoughts of Chriſt. Away with formal, irreverent, and careleſs frames inpraying, hearing, receiving, yea, in conferring and ſpeaking of Chriſt. Awaywith alldeadneſs, anddrowſineſs in duties; for he is a great King with whom you have todo. AKing, towhom the kings of the earth, are but as littlebits of clay. Lothe angels cover their faces in hisprefence. He is an adorable Majeſty.

When John hada viſion of this enthroned king, about fixty years after his aſcenſion; ſuch was theover-powering glory of Chriſt, as thefun when itſhineth in itsstrength ; thatwhenhe

he fell at his feet as dead, anddied it is like he had, if Chriſthad not laid his hand onhim, and ſaid, " Fear not, I am " the firſt and the laſt ; I am he that liveth, and was dead, " andbehold I am alive for evermore," Rev. i. 17, 18. When he appeared to Saul in the way to Damascus, it was inglory above the glory of the fun, which over-powered him alſo, and laidhim asonedead upon the ground. O thatyou didbut know, what aglorious Lord you worſhip, and ſerve. Who makes the very place of his feet glorious, whereverhe comes. Surely He is greatly to be feared in the affembly of his faints, and tobe had in reverence of all that are round about him. There is indeed a παρρησια boldneſs or free liberty of ſpeech allowed to the ſaints, Eph. iii. 12. But no rudeneſs or irreverance. We mayindeedcome, as the children ofakingcometothe father,who is both their awful fovereign, and tender father; which double relation cauſes adue mixture of love, and reverence in their hearts, when they comebefore him. Youmaybefree, butnotrude, inhis prefence. Though he be your Father, brother, friend; yet the distance betwixt him andyou is infinite.

SERM . XLI . 53 The Fountain of Life: Inference 4. IfChrist be so gloriomfly advanced in the highest throne *, thennone need to reckon themselves diſbonoured, byfuffering the vilest things for hisfake †. The very chains and fufferings of Chriſt have a glory in them. Hence Mofes " e- "ſteemedthe very reproaches of Chrift greater riches thanthe

" treafures of Egypt," Heb. xi. 26. Hesaw an excellencyin theveryworst things of Chriſt, his reproaches, and ſufferings, asmadehim leap outofhis honours, and riches into them. He didnot (as one faith) only endure the reproaches of Christ, but counted them treasures. To be reckoned among his honours and things ofvalue. So Thuanus reports of Ludovicus Marſacus, a noble knight of France, when he was led with other martyrs, that were boundwith cords, to execution; and he forhis dignitywas notbound, he cried, give memy chain too, let me be a knight of the fame order ‡. Diſgrace itſelfishonourable, when it isendured for the Lord of Glory. And furelythere is (as one phraſeth it) a little paradiſe, ayoungheaven, in fufferings for Chriſt. If therewere nothing elſe in it, but thattheyare enduredon his account, it would richly rewardall wecanendure for him ; but ifwe conſider howexceedingkind Chriſt is tothem, that count it their glory tobe abafed for him; that though he be always kind tohis people, (yet if we may ſo ſpeak) he overcometh himſelf in kindness, when they

for him; it would makemen in love with his reproaches.

Infer. 5. If Christ fat not down to reft in heaven, tillbe had finishedhis work on earth ; then it is in vain for us to think of reft, tillwehavefiniſbed our work, as Christ alfo did his.

How willing arewe to find reſt here! To dream of that, which Chriſt never found in this world, nor any everfound beforeus. Othinknotof reſting, tillyouhavedoneworking and done finning. Your life and your labours muſt end together. " Write (faith the ſpirit)bleſſed arethedead thatdie in the Lord, " for they reſt from their labours," Rev. xiv. 13. Here you muſt have the sweat, and there thesweet. It is too much to have twoheavens. Here you mustbe content to dwell in the tents of Kedar, hereafter you ſhall be within the curtains of Solomon. Heaven isthe place ofwhich it may be truly ſaid, that there the weary be at rest. O think not of fittingdown onthis

forus to fuffer what Chriſt ſuffered, nor is it any gloryfor you todo what Judas did. Hieronym. †Dr. Manton on Jam. p. 228. †Gur et non me quoque torque donas? Et infignis hujus ordinis militem creas ? Thuan, Hift.

54 The Fountain of Life . SERM . XLI.

fideheaven. There are four things willkeep the faints from fittingdown on earth, to reſt, viz. grace, corruption, devils and wicked men.

First, Grace will notfuffer you to reſthere. Its tendencies are beyond this world. It will be looking and longing for the bleſſed hope. A gracious perſon takes himself for a pilgrim,

a better country, and is always fufpicious of danger in every place and ſtate. It is ſtillbeating up the fluggish heart with ſuch language as that, Mic. ii. 10. " Ariſe, depart, this " is not thy reſt, for it is polluted." Its further tendencies and continualjealoufies, willkeepyou from fittinglong ſtill inthis world.

Secondly, Your corruptions will keep you from reſt here. They will continually exerciſe your ſpirits, and keep you upon your watch, Saints have their hands filled with work by their own hearts every day. Sometimes to prevent fin; and ſometimesto lament it. And always to watch and fear to mortify and kill it. Sin will not long fuffer you to be quiet, Rom. vii. 21, 22, 23, 24. And ifabad heartwill notbreakyour reſt here, then

Thirdly, There is abusy devil willdo it. Hewill find you work enough with his temptations, and ſuggeſtions, and except.

you can fleep quietly in his arms, as the wicked do, there is no reft tobe expected. " Your adverſary, the devil, goeth about as 6 " a roaring lion, ſeekingwhom he maydevour ; whom reſiſt,"

Pet. v. 8 .

Fourthly, Nor willhisſervants andinſtruments let you bequiet onthis fide heaven. Their very name ſpeaks their turbulent diſpoſition. "My foul (faith the holy man) is among lions, and

" I lie even among them that are fet on fire, even the fons of

66 men, whoſe teeth are ſpears and arrows," Pfal. lvii. 4. Well then, be content to enter intoyour reft, as Chriſt did into his. Hefweat, then ſat,and fo muſt you.

עשר

Inquietum eſſe. Turbulentus..

SERM. XLII. 55 The Fountain of Life. SERMON XLII.

Wherein CHRIST coming to Judgment, being thefourth and laſt Degree of his Exaltation, is opened and improved.

Acts x. 42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. C

HRIST enthronedin the highestglory inheaven, is there to abide for the effectual and ſucceſsful government, both of the world, and of the church, until the number given him by the Father, before the world was, and purchafed by the blood of the croſs, be gathered in; and then cometh the judgment of the great day, which will perfectly ſeparate the precious from the vile; put the redeemed in full poſſeſſion of the purchase of his blood in heaven, and " then ſhall he deliver up the kingdom to his Father, that God may be all in all." This last act of Chriſt, namely, his judging the world, is a ſpecial part of his exaltation and honour, bestowed upon him, " becauſe he is the Son of man," John v. 27. Inthat day ſhall hisglory, as king, and abſolute Lord, ſhine forth as the fun whenit ſhineth in its ſtrength. O what anhonour will it be to theman Chrift Jeſus, who ſtood arraigned and condemned at Pilate's bar, to fit upon the great white throne, furrounded with thousands, and ten thousands ofangels ! men and devils waitingupon him to receive their final ſentence from his mouth. Inthis will the glory of Chriſt's ſovereignty and power, be eminently and illuftrioufly diſplayed, before angels and men*, Andthis is thatgreattruth, whichhecommanded tobepreachedand teſtified to the people; namely, that it is " he which is " ordained of God, to be the Judge of quick and dead."

Whereinwe have four things tobe diftinctly confidered, viz. The ſubject, object, fountainand truth of the fupremejudiciary authority.

First, The ſubject of it, Chriſt, it is he that is ordained to bejudge. Judgment is the act of the whole undivided trinity. The Father and Spirit judge, as well as Chrift, in reſpect of

the royal dignity, doth belong that power, or authority, bywhich Chriſt is made the judge of allmen and angels. Amef. Med. p. 117.

56 The Fountain of Life . SERM. XLII.

authority and confent, but it is the act of Chriſt, in reſpect of viſiblemanagementand execution,and ſo it is his per proprietatem, by propriety, the Father having conferred it upon him, as the Son of man; but nothis per appropriationem,ſo as to exclude either the Father or Spirit from their authority, for they judgebyhim.

Secondly, The object of Chriſt's judiciary authority. The quick and dead, (i. e.) all that athis comingdo live, or everhad lived. This is the Object personal. All the men and women that ever ſprang from Adam; all the apoſtate ſpirits that fell from heaven, and are reſerved in chains to thejudgment of this greatday. Andin this perſonal object, is included the real object, viz. all the actions, both ſecret and open, that ever they did, 2 Cor. v. 5. Rom. ii. 16.

Thirdly, the Fountain of this delegated authority, which is God the Father ; for he hath ordained Chriſt tobe the Judge, " He is appointed †," as the Son of man, to this honourable of.

fice andwork. The word notes, afirm eſtabliſhment of Chrift in that office by his Father. He is now, by right of redemptir on, Lord and King. He enacts laws for government, then he comes tojudge of mens obedience and diſobedience tohis laws.

Fourthly, And lastly, here is the infallible truth, or unqueſtionable certainty of all this. "Hegave us commandment to preac hand teftify it tothe people." We had it in charge from his own mouth ; anddare not hide it. Hencethe pointof doctrine is plainly this.

Doct. That our Lord Jesus Christ is ordained by God the Fa ther, to be the Judgeofquick and dead.

This truth ſtands upon the firm basis ofſcripture authority, Youhave it from his own hand, John v. 22. " TheFatherjudg " eth no man, but hath committed alljudgment to the Son," viz, intheſenſebeforegiven. And so the apostle, Acts xvii. 31. " Hehath appointed aday, in thewhichhe willjudge theworld " inrighteousness, bythe manwhomhe hath ordained ; where-

" ofhe hath given aſſurance," &c. And again Rom. ii. 16. " In "theday when God ſhall judge the fecrets of men by Jens " Chrift." Three things will be openedhere. First, The certainty of ajudgment to come. Secondly, The quality and nature of it. Thirdly, That it is a ſpecial part of Chrift's exaltation tobe appointed Judge inthis day.

+Ωπισκινος. Definitusfeu conftitutus.

SERM . XLII. 57 The Fountain of Life.

First, The certainty ofajudgment. This is a truth of firm-, ereſtabliſhmentthanheaven and earth. Itis nodevifedfable,no cunning artifice tokeep The certainty of theworld in awe! buta thing as confeſſedly ajudgment. true as it is awfully folemn. For,

First, As the fcriptures aforementioned (with theſe, 2 Cor. V. 10. Ecclef. xii. 14. Mat. xii. 36. and many other, the true and faithful ſayings of God) do very plainly reveal it ; ſo the juftice andrighteousness of God require it ſhouldbe fo. For thejudge of all the earth willdo right, Gen. xviii. 25. Now righteouſneſs itſelf requires that a difference be made betwixt the righteous and the wicked: Sayye to the righteous, it " ſhall be well withhim ; woe to the wicked, itſhall be illwith " him," Ifa. iii. 10. Butno ſuch distinction is generally, and fullymade betwixt one another in this world. Yea, rather the wicked profper, andthe righteous periſh," There is ajuſt man

" thatperiſheth in his righteouſneſs, and there is awicked man " that prolongeth his life in his wickedness," Ecclef. vii. 15. Yea, not onlyin, butforhis righteouſneſs, as it maybe fairly rendered.

Here the " wicked devoureth the manthat is more righteous " than himself," Hab. i. 13. As the fiſhesof the ſea, where the greatand ſtrong ſwallowup the ſmall and weak. And even in courts of judicature, where the innocent might expect relief; theretheyoftenmeetwith theworstoppreffions. How fairly and juſtlythereforedoth awiſe maninfer ajudgmenttocome from thisconfideration, Eccle. iii. 16, 17. " I faw under the fun the "placeofjudgment, that wickedneſswas there, and the place " ofrighteouſnefs, that iniquitywas there; I faid in myheart, "God ſhalljudge the righteous and the wicked ; for there is a "time there for every purpoſe, and for every work," q. d. the judgment to come, is the only reliefand ſupport, left to poor innocents, toquiet andcomfort themselves withal*. To the famepurpoſealſo is that, Jam. v. 6, 7. " Ye have condemned " and killed the just; and he doth not reſiſt you ; be patient " therefore, brethren, unto the coming of the Lord." It is confeſſed, that ſometimes Godvindicates his providence againft

1 * Inconfidering ſogreat injustice, Ihave betaken myself tothe judgment of God, who will declarewho are guilty. Drufius. I have applied this remedyto this evil. Merc. Ihave comforted myſelfagainst this injustice, withthethought that God judgeth all,

Geirus.

VOL. II. I

58 The Fountain of Life. SERM. XLIK.

the Atheism oftheworld, by particular ſtrokes upon the wicked; but this is but rare. Andas the Father well obferves, " † ifno ſin were puniſhed here, no providence wouldbe be- " lieved; again, if every ſin were openlypuniſhed here, no "judgment hereafter could be expected." Beſides, Secondly, Man is a reasonable being, and every reaſonable being, is anaccountable being. He isa fubject capable ofmoral government. His actions have a relation toa law. He is fwayed by rewards and punishments. He acts by counſel, and therefore ofhisactions, he must expect to give an account, as it is Rom. xiv. 12. " So then every one ofus, ſhallgive anac- " count of himself to God." Eſpecially ifwe add, that all the gitts ofbody, mind, eſtate, time, &c. are ſomany talents, concredited and betruſted to him by God, and every one of us hathone talent at least; therefore atime torender an account for all theſe talents will come, Mat. xxv. 14, 15. We are but

and ſtewards must give an account, in order whereto, there must be a great audit day.

Thirdly, And what need we feek evidence of this truth, further than our own conſcience ? Lo, it is a truth engraven legibly upon every man's own breaſt. Everyone hath a kind of little tribunal, or privy feſſions in his own confcience, which both accuſes, and excuſes for good and evil, which it could never do, were there not a future judgment, of which it is now confcious to itſelf. In this court, records are now kept of all we do, even of our ſecret actions and thoughts, which never yet took air ; but ifno judgment, what need of records ? Nor Jet anyimagine, that this may be but the fruit ofeducation and diſcourſe. We have heard of ſuch things, and ſo are ſcared by them. For if fo, how comes it toobtain ſo univerſally ? Who couldbe the author ofſuch acommon deception ?

Reader, bethink thyself a little; if thou hadſt amind (as ‡ one faith) to impofe a lie upon all the world, what courſe wouldest thou take ? How wouldest thou lay the deſign ? Or whydoſt thou in this caſe imaginewhatthou knoweft not how to imagine ? It is evident that the very confciences of the Heathens, have theſe officesofaccufing and excufing, Rom. ii. 15. Anditishardtoimagine, (as aningenious author|| ſpeaks) that

Si nullum peccatum manifesta plecteretur pæna; nullam effe divinam providentiam crederetur. Rurfum fi omne peccatum apertepuniretur, nullumforejudicium crederetur. Aug. † Mr. Howe's Bleſſedneſs of the Righteous,p. 343 .

Sir Charles Woolfely's Unreasonableness of Atheism, p. 76.

SERM. XLII. The Fountain of Life. 59 ageneral cheat ſhouldbowdown the backs ofallmankind, and induce fo manydoubts and fears, and troubles, amongst them; and give an interruption to the whole courſe of their corrupt living, and that there ſhouldbe no accountof it? And therefore it is undoubted that ſuch aday will come. But I ſhall rather chuſe, in the

Second Place, toopen the nature, andmanner of this judgment, than to ſpend more time in proving a truth, that cannot be de-

Thequality of the jugdment.

nied without violence offered to a man's own light. Ifthenthe queſtionbe, what manner ofjudgment will this be ? I anſwer,

First, It willbe a great and awful day. It is called the "judgment of the great day," Jude 6. Three things will make it ſo, the manner of Chriſt's coming. The work he comes about. And the iſſues, or events of that work. The manner of Chriſt's coming, willbe awfully ſolemn, " For the " Lord himself ſhalldeſcendfromheaven with a ſhout, with the " voice of the archangel, with the trumpof God; and thedead " in Chriſt ſmall riſe firſt. Then we which are alive and remain, " ſhall be caught up together with them in theclouds, to meet

" the Lordintheair,"&c. I Theff. iv. 16, 17. Here Chriſt breaks out ofheaven, with the ſhouts ofangels εν κελευσμαλι, it fignifies fucha ſhout (* faith one) as is to beheardamong fea men,when after a longanddangerousvoyage, they firſt deſcry land, crying aloud, with united voices, a foore, ashore. As the poet deſcribes the Italians when they saw their native country, " lift- " ing up their voices, and making the heavens ring againwith

Italy, Italy ; or as armies ſhout when the ſignal of battle " is given." Above all which (as ſome expound it) ſhall the voice of the Archangel be diſtinctlyheard. And after this ſhout, the trump of God ſhallfound. By this tremendous blaſt, ſinners will be affrighted out of their graves,butto the faints, it will carrynomore terror, than the roaringofcannons, when armies offriends approach a beſieged city, for the relief of them that are within it. The deadbeing raiſed, they ſhall be gathered before the great throne on which Chriſt ſhall fit in his glory : and therebedividedexactly to the right and left-handof Chriſt, bythe angels. Here will be the greateſt aſſembly that ever met. WhereAdammayſeehis numerous offspring, even as the

Cafe's Piſgah .

Italiam, Italiam, lacto clamorefalutant. Virgil. Æneid.

60 The Fountain of Life. SERM . XLII. ſand upon the fea ſhore, which no man can number. And never was there ſuch a perfect diviſion made, (how many diviſions foever have been inthe world) none was ever like it. Thefaints in this great Oecumenical affize (as the author ſtiles it) ſhall meet the Lord in the air, and there the Judge ſhall fit uponthe throne, and all the faints ſhallbe placed uponbright clouds, as on feats or ſcaffolds round abouthim ; the wick mainingbelowupon the earth, there toreceive their finaldoom and fentence.

re-

preparatives will make it awful; and much more will thework itſelf, that Chriſt comes about, make it ſo. For it is to judge the ſecrets of men," Rom. ii. 16. To ſever the tares from the wheat ; to make every man's whites and blacks appear; and accordingas they are found in that trial, tobe ſentenced to their everlaſting and immutable ſtate. O what a folemn thing is this! Andno leſs will the execution of the ſentenceon both parts make it a greatand ſolemn day. Theheart of mancannotconceivewhat impreſſions thevoiceof Chriſt, from thethrone, will make, both uponbelievers, and unbelievers.

uponhisglorious throne, ſurrounded withmyriads and legions ofangels,his royal guard; a poor unbeliever tremblingat the bar ; an exact ſcrutiny made into his heart and life; the dreadful ſentence given; and then a cry; and then hisdeliveringhimovertothe executioners of eternal vengeance, never, never, tofee a glimpse ofhope, or mercy any more.

Imagine Chriſt, like the generalofanarmy, mentioningwith honour, onthe head of allthehosts ofheaven and earth, all the

that the faints have done for him in this world : then

thembyopen proclamation; then mountingwithhim tothe third heavens, and entering thegates of that cityof God, inthat noble train of ſaints and angels intermixed; and fo for ever tobe with the Lord. O what a great day muſt this be !

Secondly, As it will be an awful and ſolemnjudgment, ſo it willbe a critical and exact judgment, everyman willbe weighed

το his ounces anddrams. Thename of the Judge is Καρδιογνωσης, the ſearcher ofhearts. The Judge hath eyes as flames of fire, which pierce tothedividing of the heart and reins. It isfaid, Matth. xii. 36. That men ſhall then "giveanaccountofevery

" idlewordthat they ſhall ſpeak." Itis adaythat willperfectly fan the world. No hypocrite caneſcape ; Juſtice holds thebal Jances inaneven hand : Chriſt will go to work ſo exactly, that

divines of good note think, theday ofjudgment will laſt

SRRM . XLII. σε The Fountain of Life. aslong as this day ofthegofpel's adminiſtration hath laſted, or

ſhall laft.

Thirdly, Itwillbe anuniverſaljudgment, 2Cor. v. 10. "We "muſt all appear before the judgment-feat of Chrift." And Rom, xiv. 12. " Every one of us ſhall give an account of him- " ſelf to God." Thoſe that were under the law, " and thoſe " thathaving no law, were a law to themſelves," Rom. ii. 12.

that had many talents, and he that had but one talent, muſt appear at this bar; thoſe that were carried from the cradle tothegrave, with him that ſtooped for age: the rich, andpoor ; thefather, andthe child; the maſter, and ſervant; the believer, and the unbeliever, muſt ſtand forth in that day. "I fawthe "dead, both ſmall and great, ſtand before God, and the books

" were opened," Rev. xx. 12.

Fourthly, Itwillbe a judgment full ofconvictive clearneſs. Allthings willbe ſo ſifted tobran, (as we fay,) that the fentence of Chriſt, both on ſaints and ſinners, ſhallbe applauded. " Righ- " teous art thou, O Lord, becauſe thou hast judged thus." His judgments will be as the light that goeth forth. So that thoſe poor ſinners whom he willcondemn, ſhall be firſt αυτοκα-

τακριτοι ſelf-condemned. Their own confciences ſhall be forced to confefs, that there isnotonedrop ofinjustice inall that ſea of wrath, into which they are tobecaft.

Fifthly, and lastly, Itwill be a ſupreme and finaljudgment, from which lies no appeal. For it is theſentenceofthe highest, and only Lord. " For as the ultimate reſolutionoffaith is in- " to the word, and truth of God, ſo the ultimate reſolution of "juſtice is into thejudgment of God*." Thisjudgment is fupreme and imperial. For Chriſt is the only Potentate, 1 Tim. vi. 5., and therefore the ſentence once paſſed, its execution is infallible. And ſoyou find itin that judicial proceſs, Matth. xxv. ult.; juſt after the fentence is pronounced by Chriſt, it is immediatly added, "theſe ſhallgo away into everlasting puniſhment, but the righteous into life eternal." This is thejudgment of the great day.

you, that God, in

Thirdly, In the laſt place, Imuſt inform ordaining Chriſt tobe the Judge, has very highlyexaltedhim. This will beverymuch

And then itfollows, verſe

That thisjudgment forhis honour : for in this, Chriſt's royal dignitywill be illuſtrated, beyond whatever makes for Chrift's honour.

Ad Dei verbumfit ultima refolutio fidei, ad Dei tribunal ultima refolutiojudicii.

62 The Fountain of Life. SERM . XLII.

itwas ſincehe took our nature, till that day; now he will appearin his glory. For, First, This act ofjudging pertaining properlyto the kingly office, Chriſt will be glorified as much in his kingly office, ashe hathbeenin either of the other. We findbut somefew glimpses of the kingly office, breaking forth in this world; as, his riding with Hoſannahs into Jerufalem; his whipping thebuyers and fellers out of the temple; his title upon the croſs, &c. But theſe were but faint beams : Now that office will shine in its glory, as the fun in the midst of the heavens. For what were theHoſannahs of little children, in the ſtreets of Jerusalem, to theſhouts andacclamations ofthousandsofangels, and ten thoufands ofſaints ? what was his whipping the prophane out of the temple, tohis turning the wicked into hell, and ſending his angels to gather out of his kingdom every thing that offendeth ? what was a title written by his judge, and fixedon the ignominious tree, to the name that ſhall now be ſeenonhis veſture, and onhis thigh, King of kings, and Lord oflords.

Secondly, This willbeadiſplayof his glory in the higheſt, before the whole world. For there will be preſent at once, and together, all the inhabitants ofheaven, and earth, andhell ; angels must be there to attend and miniſter; thoſe glittering courtiers ofheaven muſt attend his perſon, ſo that heaven will, for a time, be left empty of all its inhabitants : men and devils muſt be there tobejudged: andbefore this greataſſemblywill Chrift appear in royal Majesty. He will, (to allude tothat text, Ifa.

xxiv. 23.), reignbefore his ancients gloriouſly. " For he will " come to beglorified inhis faints, andtobe admiredin allthem " that believe," 2 Theſſ. i. 10. The inhabitants of the three regions, heaven, earth, and hell, ſhallthen rejoice, or tremble before him, and acknowledge him to be fupreme Lord and King.

Thirdly, This will roll away for ever the reproach of his death: for Pilateandthe high-Prieſt, thatjudged him at their bars, ſhall now ſtand quiveringat his bar ; with Herod that fet himat nought, the foldiers and officers that traduced and abufedhim: there they thatreviledhimon thecroſs, wagging their heads, will ſtand,with tremblingknees, before histhrone. For every eye ſhall fee him,and they alſothat pierced him," Rev. i. 7. O what a contemptible perſon was Chriſt in their eyes once ? As a worm, and noman. Every vile wretch could freely treadandtrample on him ; but now ſuch will be the brightneſs ofhisglory, fuch the awful beams ofmajeſty, that the wicked

inhis prefence, or" be able to riſe up," (as that

SERM. XLII . The Fountain of Life. 63 †word imports, Pfal. i. 5.), " before him." Sothatthis willbe afull and univerſal vindication of the death of Chriſt, from all that contempt and ignominy that had attended it. We next improve it.

Inference 1. Is Jeſus Chriſt ordained of God tobe the Judge ofquick anddead ? Great thenis thesecurity believershave, that theyshallnot be condemned in that day. Who ſhall condemn, when Chrift is Judge ? If believers be condemned injudgment, Chriſt must give ſentence against them : yea, and they must condemn themſelves too. I say, Chriſt must give ſentence, for that is the proper and peculiar office of Chriſt. And, to be fure, noſentence of condemnation ſhall, inthat day, be given Chriſt against them. For, First, He died to ſavethem, andhe will never croſs and overthrow the deſigns and ends of his own death. Thatcannot be imagined. Nay,

Secondly, They havebeencleared, and abſolved already. And beingonce abſolved bydivine ſentence, they can never be condemned afterward. For one divine ſentence cannot croſs and reſcind another. He juſtified them here in this worldby faith : Declared in his word, (which ſhallthen be the rule ofjudgment,

Rom. ii.16.), that " there is no condemnation tothem that are " in Chrift," Rom. viii. 1. And furely he will not retract his own word, and give a ſentence quite croſs tohis own ſtatutebook, outof which hehath toldus that they ſhallbe judged. Moreover,

Thirdly, The far greatest part of them will have paſſed their particular judgment, long before that day, and being therein acquitted by God, the Judge of all; and admitted intoheaven upon the ſcoreand account of their juſtification; it cannotbe imagined that Chriſt ſhould nowcondemn themwith theworld. Nay,

Fourthly, He thatjudged them is their head,husband, friend, and brother : who loved them, and gave himself for them : O then, withwhatconfidence may theygo, evenuntohis throne ?

and ſay, with Job, " Though he try usas fire,weknowwe ſhall " come forth as gold." We know that we shall bejustified. Eſpecially, ifwe add, that they themselves ſhall be the affeffors with Chriſt inthat day. And, (as ajudicious author pertinently obſerves), nota fentence ſhall paſs without their votes. " So as thatthey mayby faith notonlylookupon themſelves as alreadyinheaven, ſitting with Chriſt, as acommonperſon, in

ומקי אל+ .

‡ Goodwin's Triumph, p. 146.

64 The Fountain of Life. SERM . XLII. " theirright; but they may look upon themſelves as judges al- " ready. So that if any ſin ſhould arife to accuſe, or condemn, " yet it must be with their votes. And what greater ſecurity

" canthey have than this, that they must condemn themſelves, " if theybe condemned." No, no, it is not the thebuſineſs of thatday tocondemn, but to abfolve, and pronounce them pardonedandjustified, according tothe ſentenceof Acts iii. 19. and

Mat. xii. 32. So that it must needs be a time ofrefreshing, (as all ſcriptures call it), to the people of God. You that now believe, ſhall notcome into condemnation,Johnv. 24. You that nowjudge yourſelves ſhall notbe condemned with the world,

1 Cor . xi . 31 , 32 . Inference 2. If Chriſt be ordained of God tobe the Judge of quickand dead, how miferable a cafe will Chriſtless fouls be in at thatday! They thatare Chriſtlefsnow, willbe ſpeechleſs, helpleſs, and hopeleſs then. How will their hands hang down, and their knees knock together ! O what pale faces, quivering lips, fainting hearts, and roaring confciences willbe among themin that day ! Odreadful day ! O aftoniſhing fight ! to ſee theworld in adreadful conflagration, the elements melting, the ſtars faling, theearth trembling, thejudgment fet,the prisoners brought forth ; O who ſhall endure in thisday, but thoſe that by union with Chriſt are ſecured against the danger and dread of it ! Let me demand of poor Chriſtleſs ſouls, whom thisday is like to Overtake unawares .

First, Do you think it poſſible toavoid appearing, after what terrible citation is given to the world by the trump of God? Alas, howcanyou imagine it ? is not the fame power that revivedyour duſt, able to bring you before the bar ? There is a neceffity that you must come forth, 2 Cor.v. 10. " We [muſt]

" all appear." Itis notatthe ſinner's choice, toobey the ſummons or not .

Secondly, Ifyoumuſt appear, are there no accuſers, nor witneſſes, that will appear against you, and confrontyou in the court ? What think you, was Satan ſo often atempter to you here, andwill he not be an accufer there ? Yes, nothing furer ; forthat was the maindeſignofallhis temptations. Whatthink you of your own confciences ? aretheynot privy to your fecret wickedness ; do not they now whiſper ſometimes inyour ears, what you care not to hear of? Ifthey whiſper now, they will thunder then, Rom. ii. 15, 16. Willnot the Spirit accuſe you, for refiftinghis motions, and ſtifling thousands of his convictions ? Will notyourcompanions in fin accuſeyou ? who drew, or were drawn by you to fin ? Will not your teachers be your

SERM . XLII. The Fountain of Life. 65 accufers ? How manytimeshaveyou made them complain, Lord, they are iron and brass, they have made theirfaces barder than a rock; they refuse to return. Will not your very relations beyour accufers, towhom you have failed in allyour relational duties ? Yea, and every onewhomyou have tempted to fin, abufed, defrauded, over-reached ; alltheſe will be your accufers. Sothat it is withoutdiſpute, you will have accufers enough to appear against you.

66 Thirdly,BeingaccuſedbeforeJeſus Chriſt, what will you plead for yourſelves : willyou confefs, or willyou deny the charge ? Ifyou confeſs, what need more ? Out of thine own mouth " will I judge thee," faith Chriſt, Luke xix. 22. Ifyoudeny, andplead not guilty; thy Judge is the ſearcher of hearts, and knows all things. So that it will not at all help thee to make a lie thy laſt refuge. This will add to the guilt, but not cover it.

Fourthly, Ifno defence or pleabe left thee, thenwhat canſt thou imagine ſhouldretardthe ſentence ? Why ſhould not Chrift goon to thatdreadful work ? " Muſt not the Judge of all the " earth do right?" Gen. xviii. 25. Muſt not he render to eve ry man according to his deeds ? 2 Cor. V. 10. Yes, noqueſtionbut he will proceed to that ſentence, how terrible foever itbe to you to think on itnow, or hear it then.

Fifthly, To conclude, ifſentence be once given by Chriſt against thyfoul, what in all the world canſt thou imagine ſhould hinder the execution ? Will he alter the thing that is gone out of his mouth ? No, Pfal. lxxxix. 34. Doſt thou hope he is more merciful and pitiful than ſo? Thou miſtakeſt, ifthou expecteſt mercy out of that way in which he diſpenſes it. There will be thouſands, and ten thouſands that willrejoice in, and magnify his mercy then; but they are fuch as obeyhis call, repented, believed, and obtained union with his perſon here ; but for unbelievers, it is against the ſettled lawof Chriſt, and conftitution of the gofpel, to ſhew mercy to the deſpiſers of it. But it may be, you think your tears, your cries, your pleadings with him, may move him; theſe, indeed, might have done ſomewhatintime, but theycome out of ſeaſon now. Alas, too late. What the fucceſs of fuch pleas and cries willbe, you may fee, ifyou willbut confult two fcriptures, Job xxvii 8, 9. " What " is the hope of the hypocrite, tho' he hath gained, when "God taketh away his foul ? WillGod hear his crywhen "trouble cometh upon him ?" No, no: And Mat. vii. 22. "Manywillsay unto me in thatday, Lord, Lord,have we not VOL. II. K

66 SERM . XLII. The Fountain of Life . " prophefied in thy name, and inthy name have caft outde- " vils, and in thy name done many wonderful works ? And " then will I profeſs unto them, I never knew you ; depart

" from me ye that work iniquity."

it come to this diſmal iſſue with you indeed ? God forbid it ſhould. Oh then, Inference 3. If Chrift be appointedof God to be the Judge of all, how are all concerned tofeeure their interest in him, and therein an eternity ofhappiness to their ownfouls, by the work of regeneration ? Of all the buſineſs that men and women have in thisworld, there is none ſo folemn, ſo neceſſary, and important, as this. O my brethren, this is a work, able to drink up your ſpirits, while you do but think of the conſequence of it. •Summon in then thy ſelf-reflecting, and confidering powers : get alone, reader, and, forgetting all other things, ponder with thyſelfthis deep, dear, eternal concernment ofthine. Examine the ſtate of thy own soul. Look into the ſcriptures, then into thineown heart, and then toheaven, ſaying, Lord, let me not be deceived infogreat a concernment to me as this. O let not the trifles of time wipe off the impreffions of death, judgment, and eternity, from thy heart. O that long word [Eternity,] that itmight be night and day with thee. That theawe of it may be ſtill upon thy ſpirit. A gentlewoman of this nation, having ſpent the whole afternoon, and a great part of the evening at cards, in mirth and jollity, came home late at night, and finding her waiting gentlewoman reading, ſhe looked over hor ſhoulder upon the book, and faid, Poor melancholy foul, why doſtthou fithereporing ſolongupon thybook ? That night the could not fleep, but lay fighing and weeping; her fervant aſked heronceandagain what ailedher; at laſt ſhe burstout into tears, and faid, O ! it wasone wordthat I caſt my eye upon in thy book , that troubles me; there I faw that word Eternity. How happy were I, if I were provided for eternity ! Sure it concerns us, feeing we look for fuch things, to be diligent that we may be foundofhim in peace. O let not thatday come by furprizal uponyou. Remember that asdeath leaves, ſojudgment willfind you.

Infer. 4. Is Jeſus Chriſt appointed Judge ofquick and dead, then look to it, allyou that hope to be found of him inpeace, that you avoid thosefins, and live in the daily practice ofthoſe duties, which the confideration of that day powerfully perfuades you to avoid or practise. For it not only preſſes to holiness in actu primo, in thebeingof it; butin actufecundo, in the daily exerciſe

SERM. XLII. 67 The Fountain of Life. and practice of it. then, Do you indeed expect ſuch a day ? Oh,

First, See you be neek and patientunder all injuries and abuſes for Chrift's fake. Avenge not yourſelves, but leave it to the Lord,who willdo it. Do not anticipate the work of God. " Be patient my brethren, to the coming of the Lord, " James V.7,8, 9.

Secondly, Be communicative, public-hearted Chriſtians, ſtudying and deviſingliberal things, for Chriſt's diſtreſſed members. Andyou ſhallhave both an honourable remembrance of it, and a full reward of it in thatday, Mat. xxv. 34, 35 .

Thirdly, Be watchful, and fober, keep the golden bridle of moderation upon all your affections; and ſee that you be not over-chargedwith the cares and love of this preſent life, Luke xxi. 34, 35. Willyou thatyour Lord come, and findyou in fuchapoſture? " O let your moderation be known unto all,

" the Lord is at hand," Phil. iv. 5.

Fourthly, Improve allyour Maſter's talents, diligently and carefully. Take heedofthenapkin, Mat. xxv. 14, 18. Then muſt you make up your account for them all.

Fifthly, But above all, be fincere in your profeſſion. Let your hearts be found in God's ſtatutes, thatyou may neverbe aſhamed ; for this day will be the day of manifeſtation of all hiddenthings. And nothing is ſoſecret, but that day will reveal it, Luke xii. 1 , 2, 3. " Beware of hypocrity, for there is " nothing covered, which ſhall not be revealed ; neither hid, " that ſhall not be made known. "--Thus I have finiſhed, through divine aids, the whole doctrine of the impetration of redemptionbyJeſus Chrift; we shall windup the whole in a ge neral exhortation, and Ihavedone.

The General USE .

ANDnow, tocloſe upall, letmeperſuade all thoſe forwhom the dear Son of Godcame from thebleſſedboſom of the Father ; aſſumed fleſh, brake, by the ſtrength of his own love, throughall discouragements and impediments, laid downhis own life a ranſom for their fouls ; for whom he lived, died, rofe, afcended, and lives for ever inheaven tointercede ;

Thegeneral useofthe whole, preffing toholiness, which is the mainscope of the doc trineofredemption to live wholly to Chriſt, as Chriſt lived, and died wholly for them.

Obrethren, never was the Heathen world acquainted with K 2

68 The Fountain of Life. SERM . XLIF

arguments todeter them from ſin; never acquainted with fuch motives to urge them to holiness, as I ſhall this dayacquaintyou with. My requeſt is, to give upboth your hearts and lives toglorify the Father, Son, and Spirit, whoſe you are, by the holiness and heavenlineſs of them. Other things are expected from you, than from other men. See that you turn not all thisgracethathathfoundedinyour ears, intowantonneſs. Thinknot becauſe Chritt hath done to much for you, you may fit ſtill; much less indulge yourſelvesin fin, becauſe Chriſt hath offered up ſuch an excellent ſacrifice for the expiation of it.

No, no, though Chrift came to be a curſe, he did not come to be a cloak for your fins. " Ifone died for all, then were all

" dead; that they that live, ſhould not henceforth live to them- " ſelves; but to him thatdied for them," 2 Cor. v. 15. Ο keep your lives pure and clean. Do not make freſh work for the blood of Chriſt everyday. " Ifyou live in the Spirit, fee " that you walk in the Spirit," Gal. v. 25. That is, (faith * Cornelius a Lapide very folidly) " Let us ſhape and order " our lives and actions according to the dictates, inſtinct, and " impulſes of the Spirit, and of that grace of the Spirit put " within us, and planted in our hearts, which tendeth toprac- " tical holiness ." O let the gracewhich is in yourhearts, iſſue out into allyour religious, civil, and natural actions. Let the faith that is inyour hearts appear inyour prayers; theobedience of your hearts in hearing; the meekness of your hearts in ſuffering; the mercifulness of your hearts in diſtributing ; the truth and righteouſneſs of your hearts in trading; the fobriety and temperance of your hearts in eating and drinking. Theſe be the fruits of Chriſt's fufferings indeed, they are ſweet fruits. Letgrace refine, ennoble, andelevate all your actions ; that you may say, " Truly our converſation is inheaven." Let grace have theorderingofyourtongues, and ofyourhands ; themoulding of your whole converſation. Let not humility appear in ſome actions, and pride in others. Holy ſeriouſneſs in ſome companies, and vain frothineſs in others. Suffer not the fountain ofcorruption tomingle with, or pollute the ſtreams of grace. Write as exactly as you can after your copy, Chriſt, Olet there not be (as + one well expreſſes it) here a line and there ablank ; here a word, and there ablot. One word of God, and two of the world. Now a ſpiritual rapture, andthen

Secundum dictamen, instinctum, impulfum Spiritus eogratia immiſſe, et indita nobis a Spiritu Sancto.

† R. A. Vindicia Pietatis.

SERM . XLII. The Fountain of Life. 69 a fleſhly frolic. Thisday an advance towards heaven, and tomorrow a flide back again towards hell. But beyou in the fear of the Lordallthe day long. Let there be adue proportion betwixt all the parts of your converſation. Approve yourſelves theſervants of Chriſt inall things . " Bypureneſs, by know- " ledge, long-fuffering, by the HolyGhost, by love unfeigned, " by the word of truth, by the power of God, by the armour of " righteouſneſs, onthe right-hand, and onthe left," 2 Cor. vi. 6. See then how accurately you walk.--Cut offoccafion from them thatdefire occafion ; and inwell-doing commityourſelves to God, and commend religion to the world. That this isyour great concernment and duty, I ſhall evidence toyour confciences,bytheſe following confiderations. That of all perſons in the world theredeemed of the Lord, are moſt obliged to beholy ; moſt aſſiſted for a life of holiness; and that God intends to make great uſe of their lives, both for the conviction, and converfion of others .

Confider, First, God hath more obliged them to live pure and ſtrict lives. Iknow the command obliges all men to it, even thoſe that caft away the cords of the commands, and break Chriſt's bonds aſunder, are yet bound by them ; and cannot plead a diſpenſation to live as theydo. Yea, and it is not unuſualforthem tofeel the obligations ofthecommand upon their confciences, even when their impetuous luſts hurry them on to theviolation of them; but there are ſpecial tiesuponyour fouls, that oblige you toholineſs more than others. Many ſpecial and peculiar engagements you are under. First, from God. Secondly, from yourſelves. Thirdly, fromyour brethren. Fourthly, fromyour enemies .

First, God hath peculiarly obliged you to purity and ſtrictneſs of life. Yea, every Perſon inthe bleſſed Trinity hath caſt his cord overyour fouls, tobind upyour hearts and lives tothe moſt ſtrict and preciſe obedience of his commands. The Father hath obliged you, and that not only bythe common tie of the Father. creation, which isyet of great efficacy in

Obligations from itſelf; for, is it reaſonable, that God ſhould create and form fo excellent a piece, and that it ſhould be employed against him ? Thathe should plant the tree, and another eat the fruit ofit ? But, befides this common engagement, he hath obliged you to holiness of life.

First, Byhiswife and mercifuldeſigns and counſels for your recovery and ſalvation by Jeſus Chriſt. Itwas he that laid the corner-ſtone of your ſalvation with his own hands. The firſt

70 The Fountain of Life. SERM . XLII.

motion ſprang out of his breast. IfGodhad notdeſigned the Redeemer for you, the world hadnever feenhim ; he hadnever left that ſweet Boſom for you. It was the act of the Father to give you to the Son to be redeemed, and then to give the Son to be a Redeemer to you. Both of them ftupendous and aftoniſhing acts of grace. AndinbothGod acted as a moſt freeA. gent. When he gave you to Chriſt before the beginning of time, there was nothing out of himself that could in the leaft move him to it. When the Father, Son, and Spirit fat(as I may fay) at the counſel table, contriving and laying the deſign for the falvation of a few out of many of Adam's degenerate offspring, there was none came before him to ſpeak one word for thee ; butfuch was the divine Pleaſure to infertthy name in that catalogue of the faved. Oh how much oweft thou tothe Lord for this ! And what an engagement doth it leaveupon thy foul to obey, pleaſe, and glorify him ?

Secondly, By his bountiful remunerations of your obedience, which have been wonderful. What ſervice didſt thou ever perform for him, forwhich hehath not paid thee a thousand times more than it is worth ? Didit thou ever ſeek him diligently, and not findhim abountiful rewarder; none ſeek him in vain, unleſs ſuch only as ſeek him vainly, Heb. xi. 6. Didſt thou ever give a cup ofcold water in the name of a diſciple, and not receive a diſciple's reward ? Mat. x. 42. Haft thou not found inward peace and comfort flowing intothy foul, upon every pieceof fincere obedience ! Oh what a good maſter do faints ferve ? You that are remiſs and unconſtant in your obedience, you that are heartless and cold induties; hear how your God expoftulates with you, Jer. ii. 31. " Have I been a wilder-

" neſs to Ifrael, or aland of darkness?" q. d. Have I been a hard Maſter to you ? Have you anyreason to complain of me ?

To whomsoever Ihave been ſtreight-handed, ſurely I have not been ſo to you. Are fruits of fin like the fruits of obedience ? Doyou know where to find a better,Maſter ? Why then are you ſo ſhuffling and unconftant, ſo ſluggish and remiſs in my work ? SurelyGod is not behind-handwith any ofyou. May younot ſaywith David, Pfal. cxix. 56. This I had, becauſe " I kept thy precepts." There are fruits in holiness, evenprefent fruit. It is ahigh favour to be employed for God. Reward enough that he will accept any thing thou doſt. Butto return every duty thou preſenteſt to him with fuch comforts, fuch quickenings, ſuch inward and outward bleſſings into thy boſom, fo that thou mayeft open the treasury ofthine own experiences, view the variety of encouragements, and tokens of

SERM. XLII. 71 The Fountain of Life.

his love, at feveral times received induties; and ſay, this I had, and that I had, by waiting on God, andſerving him. Oh what an engagement is this upon thee, to be ever abounding in the work of the Lord ! Though thou must not work for wages ; yet Godwill not let thy work go unrewarded. For he is not unrighteous toforgetyour work and labour of love.

Thirdly, Your Father hath further obliged you to his holineſs andpurityof life, byfignifying toyou (as hehath frequentlydone) the great delight and pleasure he hath therein. He hath toldyou, " that fuch as are upright in the way are hisde-

" light," Prov. xi. 20. Thathe would not have you " forget to do good, and tocommunicate, for with fuch facrifices he " is well pleaſed," Heb. xiii. 16. You know you cannot walk worthy of the Lord to all pleaſing, (except) ye be " fruitful in every good word and work," Col. i. 10. And oh what a bond is this upon you to live holy lives ! Can you pleaſe yourſelves in difpleaſing your Father ? If you have the hearts of children in you, fure you cannot. O you cannot grieve his ſpiritby looſe and careless walking, butyou must grieve your own ſpirits too. How many times hath God pleaſed you, gratified and contented you, and willyou not pleale and content him ? This mercyyou have asked of him, and hegave it, that mercy andyou were not denied ; inmany things the Lord hath wonderfully condeſcended to pleaſe you, and now there is butone thing that he defires of you, and that moſt reaſonable, yea, beneficial for you, as well as pleaſing to him, Phil. i. 27. " Only let your converſation be asbecometh the goſpel of Jeſus

" Chriſt." This is theone thing, the great and main thing, he expects from you in this world, and will not you do it ?

Can you expect he ſhould gratifyyour defires, when you make no more of grieving and diſpleaſing him ? Well, ifyou know what willpleaſe God, andyet reſolve not todo it, but will rather pleaſe your flesh, andgratify the devil, than him ; pray pull off your vizards, fall into your own rank among hypocrites ; and appear as indeed you are.

Fourthly, The Father bathfurther obliged you toftrictness and purity of conversation, by his gracious promises made to fuch as fo walk. He hath promised todo great things for you, if you will butdo this one thing for him. Ifyou will " order your converfation aright," Pial. 1. ult. He will be your fun and Soield, if youwalk before him and be upright,Gen. xv. 1. "He

" will give graceand glory, and nogood thing willhe with-hold "from himthatwalketh uprightly," Plal. Ixxxiv. 11. Andhe promiſes no more to you thanhe hath made good to others,

72 The Fountain of Life. SERM. XLII, that have thus walked, and ſtands ready to perform to you alſo. If you look to enjoy the good of the promise, you are obligedby all your expectations andhopes, toorder your lives purely and uprightly. This hope will fetyou on work to purge your lives, as well as your hearts, from all pollutions, 2 Cor. vii. 1. " Having theſe promiſes, let us cleanſe ourſelves from all fil- " thineſs of flesh and ſpirit, perfecting holiness inthe fear of " God."

Fifthly, Yea, Hehatbyet more obligedyou tostrict and holy lives, by his confidence in you, that you will thus walk and please him. He expreſſeth himself in ſcripture, as one that dares truft you with his glory, knowing that you will be tender ofit, and dare do no otherwise. If but a man repoſe confidence in you, and trust you with his concerns, it greatly obliges you to be faithful. What an engagement was that upon Abraham towalk uprightly, when God ſaid of him,Gen. xviii.

19. " I know him, thathewill command his children, and his " houfhold after him, and they ſhallkeep theway of the Lord," q. d. as for this wicked generation, whom I will ſpeedily confume in my wrath, I know they regard notmy laws, they will trample my commands under their feet, they care not how they provoke me, but I expect other things from Abraham, and I am confident he will not fail me . I know him, he is a man of another ſpirit, and what I promise myself from him, he will make good. And to the like purpoſe, is that in Iſa. Ixiii. 7. " I will mention the loving-kindness of the Lord, and " the praiſes of the Lord; according to all that the Lord hath, " beſtowed onus, and the great goodness towards the houſe of " Ifrael, which he hathbestowed on them; according to his " mercies, and according to the multitude of his loving-kind. " neſſes. For he said, ſurely they are my people, children that " will not lie, (or fail me) ſo he was their Saviour." Here you have an ample account of the endearing mercies of God to that people, ver. 7. and the Lord's confident expectations ofſuitable returns from them, ver. 8. I said, (i. e.) (ſpeaking after the manner of men in like cafes) I made a full account, that after all theſe endearments, and favours, beſtowed upon them, they wouldnotoffer tobe diſloyal andfalſe to me. I have madethem fureenough to myſelf, by fomanybondsoflove. Like towhich is that expreffion, Zeph. iii. 7. " I said, furely thou wilt fear " me, thou wilt receive inſtruction." Oh! how great are the expectations of God from such as you ! I know Abraham, there isnodoubt of him. And again, they are childrenthatwill not lie, (i. e.) they willnotfallerefidemdatam,break theircovenant

SRRM . XLII. 73 The Fountain of Life. withme. Orthey are my people that will not ſhrink, as Mr. Coverdalewell tranſlates,filii non negantes, ſuch as will be true tome, and answer their covenant-engagements. And again, furely thou wilt fear me, thou wilt receive instruction. And ſhall not all this engageyou to God ? What! Neither the ancientandbountiful love of God, in contriving your redemption frometernity, nor thebountyof God, inrewardingall, and every piece offervice you have done for him. Nor yet the pleaſure he takes in your obedience and upright walking : Nor the encouraging promiſes he hath made thereto, nor yet his confident expectations of ſuch a life from you, whom he hath ſo many ways obliged, and endeared to himself ? Will you forget your ancient friend, contemnhis rewards, take no delight or care to pleaſe him ? Slight his promiſes, and deceive and fail his expectations ? " Be aftoniſhed, O ye heavens, at this ! and be hor- " ribly afraid. " Conſider how God the Father hath faſtned this five-fold cord upon your fouls, and thew yourſelves chriſtians ; yea, touſe the prophet's words, Iſa. xlvi. 8. " Remember this, " and ſhew yourſelves men ."

Secondly, Youare yet further engaged to this preciſeand holy life, by what the Son hath

Obligationsfrom the Son.

done for you ; is not this pure and holy life thevery aim, and nextendofhis death ? Did he not ſhed hisblood to " redeem you from your vain converſa- " tions ?" I Pet. i. 18. Was not this the deſign of all his fufferings ? " That being delivered out of the hands ofyourenemies, 66 you might ſerve him in righteoufſneſs and holiness all thedays " of your life," Luke i. 74, 75. And is not the apoſtle's inference, 2 Cor. v. 14, 15. highly reasonable ? " If on died for all, " then were alldead, and that he died for all, that they which

" live, ſhould not henceforth live to themſelves, but to him that " died for them. " Did Chriſt onlybuyyour perſons, and not your ſervices alſo ? No, no, whoever hath thy time, thy ſtrength, or any part of either ; I can aſſure thee, chriſtian, that Chrift hathpaid for it, and thou giveſt away what is noneofthine own to give. Every moment of thy time, is his. Every talent, whether ofgrace or nature, is his. Anddoſt thoudefraudhim of his own ? O how liberal are you of your precious words and hours, as if Chriſt hadnever made a purchaseof them! O think of this, when thy life runs muddy and foul, When the fountain ofcorruption flows out at thy tongue, in idle frothy diſcourfes; or at thy hand, in finful unwarrantable actions ? Doth this become the redeemed of the Lord ? Did Chriſt come from the

VOL. II. L

74 The Fountain of Life. SERM. XLII. bofom of his Father for this ? Did he groan, ſweat, bleed, endure thecroſs, andlaydown his life for this ? Was he ſo well pleaſed with all his forrows and fufferings, his pangs and agonies, upon the account of that fatisfaction he ſhouldhave in ſeeing the travailofhis foul ? Ifa. liii. 11. as if he had faid, "Welcome death,

" welcome agonies, welcome the bitter cup, andheavy burthen; " I chearfully ſubmit toall this. Theſe are travailing pangs, " indeed, but I shall fee the beautiful birth atlast. Theſe throws " andagonies ſhallbring forth many lovely children to God ; I " thallhavejoy in them, and glory from them, to all eternity.

" This blood ofmine, theſe ſufferings ofmine, ſhall purchaſeto me, the perfons,duties, ſervices, andobedience of many thou- " ſands that will love me, and honour me, ſerve me, and obey " me, with their fouls and bodies which are mine." Anddoth not this engage you to look to your lives, and keep them pure ! Is not every one of Chrift's wounds, amouth open toplead for more holineſs , more fervice, and more fruit from you ? Oh ! what willengage you if this will not ? But,

Thirdly, This is not all ; as a man whenhe Engagementsfrom weigheth a thing, caſteth inweight after the Spirit. weight, till the ſcales are counterpoiſed ; So doth God caft inengagement, after engagement, andargument upon argument, till thy heart, chriftian, be weighed up, andwon to this heavenly life. And therefore, as Elihu ſaid to Job, chap. xxxvi. 22. " Suffer me a little, and I " will ſhew thee what I have yet to ſpeak on God's behalf." Some arguments have already been urged on the behalf of the

Father and Son, for purity andcleanneſsof life ; and next I have fomething to plead on the behalf of the Spirit. I pleadnow on his behalf, who hath ſo manytimes helped you toplead for yourſelves with God. He that hath ſo often refreshed, quickened, and comfortedyou,hewillbe quenched, grieved, anddiſpleaſed, byanimpure, looſe, and careless converſation ; andwhat will you dothen ? Who ſhall comfort you, when the comforter isdeparted from you ? Whenhe that ſhould relieveyour fouls, is far off? Ogrieve not the holy Spirit of God, by which you are fealed, to theday of redemption, Eph.iv. 30. There is nothing grieves him morethan impure practices; for he is a holy Spirit. And look, as water damps andquenches the fire, fo-doth fin quench the ſpirit, I Thef. v. 19. Willyou quench the warm affections andburningdefires which he hath kindled inyour boſoms ? If you do, it is a queſtion, whether ever you may recover themagain toyour dying day. The ſpirit hath a delicate fenfe. Itis themoſt tenderthing inthe whole world. He feels the leaft

SERM . XLII. The Fountain of Life. 75 touch of fin, and is grieved, when thy corruptions within, are

temptations, and break out to the defiling of thy life ; then is the holy Spirit of God, as it were, made fad, and heavy withinthee. As that word μη λυπειθε, Eph. iv. 30. may be rendered. For thereby thou reſiſteſt his motions, whereby in the wayofa loving constraint, he would lead and guide thee in the way of thyduty ; yea, thou not only reſiſteſt his motions, but croſſeſt his granddeſign, which is to purge and fanctify thee wholly, and buildthee up more and more to the perfection of holineſs. And when thou thus forſakeſt his conduct, and crof. ſeſt his deſign in thy foul, then doth he usually withdraw as a man thatis grievedby the unkindness of his friend. He draws inthebeams of his evidencing and quickening grace. Withholds all his divine cordials,and faith, as itwere, to the unkind anddiſingenuous foul, " Haſt thou thus requited me, for all "the favours and kindneſſes thou hast " receivedfrom me ? Have I quickened

The Spirit's expoſtulation with careless Christians. greffions ? DidIdeſcendupon thee in " the preaching of the goſpel, and communicate life, even the thee, when thou waſt dead intranf66

" life of God, tothee; leaving others in the ſtate of the dead ? " Have I ſhed forth ſuch rich influences ofgrace and comfort " upon thee ? Comforting thee in all thy troubles, helping " thee in all thy duties ; fatisfying thee in all thy doubts and perplexities of foul; ſaving thee, and pulling thee back from " ſo many deſtructive temptations and dangers ? What had " been thy condition, ifI had not come unto thee ? Couldthe "word have converted thee without me ? Could miniſters, "couldangels, have done that for theewhich Idid ? Andwhen

" I hadquickened thee, andmade thee aliving foul, what couldſt "thou have done, without my exciting and aſſiſting grace? " Couldest thou go on in the way of duty, If I hadnot led

" thee ? How wouldeſt thou have waded through the deeps of " ſpiritual troubles, if I had not borne thee up ? Whither had " the temptations ofſatanand thine own corruptions, carried " thee before thisday, If I had not ſtood thy friend, and come " in for thy reſcue in the time of need? Did I ever fail thee " in thy extremities ? Did I ever leave thee in thy dangers ? "Have I not been tenderover thee, and faithful to thee ? And " now, for which of all theſe kindneſſes, doſt thou thus wrong " and abuſe me ? Why haſt thou wounded me thusby thy un- " kindness ? Ah ! thouhast ill requited mylove !And nowthou L2

76 The Fountain of Life. SERM. XLII.

" ſhalteatthe fruit ofthy doings. Let thy light now be dark- " neſs ; thy songs turned into howlings ; thejoy ofthine heart, " the light of thine eyes, the health of thy countenance, even " the faceofthy God, and thejoy ofſalvationbe hidfrom thee."

This is the fruit of careleſs and looſewalking. To this ſad iſſue it will bring thee at laſt, and when it is come to this, thou ſhalt go to ordinances, and duties, and findnogood in them ; no life-quickening comfort there. When thy heart which was wonttobe enlarged, and flowing, ſhallbe clung up anddry ; when thou ſaalt kneel down before the Lord, and cry, as Eliſha, whenwith the mantleof Elijah, he ſmote the water,

66 Where

" is the LordGod of Elijah ?" So thou, where is the God of prayer ? where is the God of duties ? But there is no anſwer : Whenlike Samfon, thou shalt go forth and ſhake thyſelf, as at other times ; butthy ſtrength isgone; then tellme, what thou haftdone in reſiſting, quenching, and grieving the holy Spirit of God by impure and offenfive practices ? And thus you fee what engagements lie uponyou from the Spirit alſo to walk uprightly, andkeep the iſſues of life pure. Icouldwillingly have enlarged myself upon this last branch, but that * ajudicious handhath lately improved this argument, to which I ſhall refer the reader. Thus God hath obliged you to circumſpect and holy lives.

Secondly, You are under great engagements to keep your lives pure, even from yourselves, as well as from your God. As Godhath bound you to purity of conversation, ſo you have bound yourſelves. And there are ſeveral things in you, and done by you, which wonderfully increaſe, and ſtrengthen your obligations to practical holineſs.

First, Your clearer illumination is a strongbond upon your fouls, Eph . v. 8. " Ye were ſometimes darkness but now ye 66 are light in the Lord; walk as childrenofthe light." You cannot pretend, or plead ignorance of your duty. You ſtand convinced in yourownconfciences before God, that this is your unquestionable duty. Chriſtians, willyou not all yield to this ? Iknowyou readily yield it. We live, indeed, ina contentious, diſputing age. In other things, our opinions are different. One Chriſtian is of this judgment, another of that ; butdoth hedeferve the name ofa Chriſtian that dare once queſtion this truth ? In this we all meet and cloſe in oneness of mind and judgment, that it is our indisputable duty, to live pure, ſtrict, and clean lives. " The grace of God, which hath appeared to

* Mr. Polewheil's treatise ofquenching the Spirit.

SERM . XLII. 77 The Fountain of Life.

66 you, hath taught you this truth clearly, and convincingly," Tit. ii. 11, 12. " You have received how you ought to walk, " and to pleaſe God," I Thef. iv. 1. Well then, this being yielded, the inference is plainand undeniable ; that you cannot walk as others, in thevanity of their mind; butyou must offer violence to your own light. You cannot fuffer the corruptions of your hearts to break forth into practice, but you must flight, and put by the notices and rebukes of your own confciences, Jam. iv. 17. " He that knoweth to do good, and doth it not, to " him it is ſin." Yea, ſin with a witneſs. Aggravated fin. Sin of a deeper tincture than that of Heathens. Sin that ſadly waſtes and violates confcience. Certainly whoever hath, you have no cloak for your fin. Light and luſt ſtruggling together, great light, and ſtrong lufts: theſe make the foul a troubled fea that cannot reſt. O but when maſterleſs luſts over-bear conſcience, this impreſſes horror upon the foul. This brake David'sheart, Pfal. li. 6. " Thou hast putknowledge inmy inner " parts," q. d. Ah, Lord ! I went against the rebukes ofconſcience, to the commiffion of this fin. Ihad a watchful light ſet up withinme. I knew it was fin. My light endeavoured lovingly to reftrain me, and I thrust it aside. Besides, what pleaſure in ſincan you have ? Indeed, ſuch as, for want of light know not what theydo, or ſuch, whoſe conſciences are feared, and paſt feeling; they may seek a little pleaſure (fuch as it is) outoffin: butwhat contentor pleaſure can you have, ſo long as your light is ever breaking inupon you, and ſmiting you for whatyou do? This greatly increaſes your obligation to a preciſe,holylife. Again, Secondly, You are profeffors of holiness. You have given in yournames to Chriſt, to be his diſciples ; and by this your engagements to a life of holiness, are yet further ſtrengthened, 2 Tim. ii. 19. " Let every one that nameth thename of Chriſt, " depart from iniquity." The name of Chriſt is called upon you, and it is, a worthy name, Jam. ii. 7. It is called upon you, as the name ofthehusband is calledupon his wife, Ifa. iv.

1. " Let thy name be called upon us." Or, as the name ofa Father is called upon his child,Gen. xlviii. 16. " Let my name " be called on them, and the name ofmyfathers." Well then, you bear the name of Chriſt as his ſpouſe or children ; and will you not live ſuitably to your name ? Every place and relation, everytitle ofhonour and dignity hath its decorum, and becomingneſs. Ohow will that worthy name of Chriſt be blafphemed through you, if you adorn it not with becomingdeportments? Better you hadnever profeſſedany thing, than to fet

78 The Fountain of Life. SERM. XLII. yourſelves byyour profeſſion inthe eye and obſervation of the world; andthen to pour contempt on Jeſus Chriſt, by your

before the eyes of the world ; who will laugh at it. I remember it was a memento given to one of hisname by Alexander, recordare nominis Alexandri. Remem ber(faidhe) thy name Alexander, and do nothing unworthy ofthatname. Othat is aheavycharge, Rom.ii. 24. " Through

" you isthe name of God blafphemed among the Heathens." Unhappy man that ever thou ſhouldeſt be a reproach to Chriſt !

The herd of wickedmen, they are ignota capita ; men of no note, or obſervation. They may fin, and fin again ; drink, ſwear, and tumble in all uncleanneſs; and it paſſes away filently; the world takes little notice of it. Their wicked actions makebut little noiſe in the world; but the miſcarriages of profeffors, are like a blazing comet, or an eclipſed ſun, whichall mengaze at, and make their obſervations upon; oh then, what mannerof perſons oughtyou tobe, whobear the worthy name of Chrift upon you !

Thirdly, But more than this, You have obliged yourselves to this life ofholiness by your ownprayers. Howmanytimes have you lifted up your hands to heaven, and cried with David, Pfal. cxix. 5. "O that my ways were directed to keep thy ſta- " tutes. Order my ſteps in thy word, and let no iniquity have "dominion over me," ver. 133. Were you in earnest with God, whenyou thus prayed ? Did you mean as you faid ? Or didyou onlycomplimentwith God? Ifyour hearts and tongues agreed in this requeſt, doubtleſs it is as much your duty to endeavour, as todefire thoſe mercies ; and, ifnot, yetdoall thoſe prayers ſtand onrecordbefore the Lord, and willbe produced against you as witneſſes tocondemn you, foryour hypocrify and vanity. Howoften alſo haveyou in your prayers lamented, and bewailed your careless and uneven walkings ? You have faid with Ezra, Chap. ix. 6. " O my God, I am ashamed and even

" bluſh to look up unto thee." And do not your confeffions obligeyou togreater circumſpection,and carefortime tocome? Willyou confeſs, and fin? And fin, and confefs ? Go to God andbewail your evils, and when you have bewailed them, return againtothe commiffion of them ? God forbid, you should thusdiſſemble with God, play with fin, anddye your iniquities with adeeper tincture.

Fourthly, and lastly, to add no more, You have often reproved or cenfured othersfor their miscarriages andfalls, which adds to your own obligation, to walk accurately, and evenly. Haveyou notoften reproved your erring brethren ? or at least privately

SERM . XLII. The Fountain of Life . 79 cenſured them, if not duly reproved them, (for to theſe lefthandedblows of fecret cenſurings, we are more apt, than tothe fair and open ſtrokes ofjuſt and due reproofs) and willyou practiſe the fame things, you criminate and cenſure others for ?. "Thou that teacheſt another, (faith the apostle) teacheſt thou " not thyſelf ?" Rom. ii. 21. So ſay I, thou that cenſureſt or rebukeſt another, condemneſt thou not thyself? Willyour rebukes ever do good to others, whilst you allow inyourſelves whatyou condemn inthem ? And as theſe reproofs, and cenfures cando them no good, ſotheydo you much evil, by reafonofthem you are αυτοκατακριτοι, ſelf-condemned perfons ; and out of your own mouths God will judgeyou. For you need no other witneſs, than yourſelves in this cafe. Your own tongues will fall upon you. Your cenfures and reproofs of others, will leave you without plea, or apology, if you look not toyour lives with greater care. Andyet will you be careleſs ſtill? Fearyou notthe difpleaſure of God ? Nor the wounding anddiſquietingyour own confciences ? Surely, theſe thingsare ofno light valuewithyou, ifyou be Chriſtians indeed.

Thirdly, You are yet further engaged topractical holineſs upon the account of your brethren, who are not a little concerned, and intereſted therein. For if, through the neglect of your hearts, your lives be defiled and polluted, this willbe thrown in their faces, and many innocent and upright ones, both reproached, and grieved upon your account. This mifchievous effect holy David earnestlydeprecated, Pfal. lxix. 5, 6.

" OGod, thou knoweſt myfoolishness, andmy fins are nothid "from thee; let not them that wait on thee, O LordGod of " hoſts, be ashamed for myfake. Let not them that feekthee, " be confounded for my fake, OGod of Ifrael," q. d. Lord, thou knoweſt what a weak and foolish creature I am. And howapt tomiſcarry, if left to myſelf, and ſhould I, through my foolishness, act unbecoming a ſaint; how would this ſhame the faces, and fad the hearts ofthy people! They will be as men confounded at the report of my fall. The fallofone Chriſtian, is matter of trouble and ſhame to all the reſt ; and, when they ſhall hear the ſadand unwelcome news of your fcandalous mifcarriages, (which will certainly be the effect ofaneglectedheart andlife) they will say as David concerning Sauland Jonathan, " tell it not in Gath, publiſh it not in the ſtreets of Afkelon," c. Or as Tamar concerning Amnon, " andwe, whither ſhall " we cauſe our ſhame to go ?" And for them, they ſhall be as fools in Iſrael. Thy looſe and careleſs life will cauſe them to eſtrange themſelvesfrom thee, andlookſhy uponthee, as being

80 The Fountain of Life. SERM . XLII. aſhamed to own thee, and canst thou bear that ? will it not grieve and pierce your very hearts to fee a cloud of ſtrangeneſs and trouble over the countenances of your brethren ? To ſee yourſelves diſownedand lightly eſteemed by them ? This very confideration ſtruck a great favourite in the Perſian court to the veryheart. * It wasUſtazanes,whohadbeen governor to Sapores inhis minority. And this man for feardenied the Chriſtian faith; and complied with the idolatrous worſhip of the king. Andoneday(faith the hiſtorian) fitting atthe court-gate, hefaw

Simon, theaged archbishop of Seleucia, drawing along to prifon, for his conſtancy in the Chriſtian faith, and thoughhe durſt not openly own the Chriſtian faith he had bafely denied, and confeſs himselfa Chriſtian, yet hecould not chuſe but riſe, and expreſshis reverence to thisholy man, inareſpective and honourable ſalutation : but the zealous good man frowned upon him, and turned awayhisfacefrom him; as thinkingfuch an apoftate unworthy of the leaſt reſpect from him; this preſently ſtruck Uſtazanes to the heart, and drew from hin many tears and groans ; and thus hereasonedwith himſelf: Simon will not own me, and can I think but that Godwilldiſclaim me, when I appear before his tribunal ? Simon willnot speak unto me, will not fo much as look upon me,and can I lookfor ſo much as agood word or look from Jeſus Chriſt, whom I have ſo ſhamefully betrayed, and denied? Hereupon he threw off his rich courtly robes, and put on mourning apparel, and profeſſed himself a Chriſtian anddied a martyr. O it is a piercing thing to an honeſt heart, to be caſt out of the favour of God's people. If you walk looſely, neither God nor his people will look kindly upon you.

Fourthly, and laſtly, Your very enemies engageyou tothis pure andholy life upon a double ground. You are obliged by them twoways, viz. as they are your boldcenfurers, andyour watchful obfervers. They cenfure you as hypocrites, and will you givethemgroundand matter for fuch a charge ? They ſay, only your tongues are more holythan other mens, and ſhall they prove it from your practice? They alſo obſerve you diligently ; lieatcatch, and are highly gratified byyour miscarriages. your lives be looseand defiled,you willnot only be a shame to your friends, but the fong of your enemies. You will make mirth in hell ; andgratifyall theenemies of God. This is that they watch for. They are curious obſervers of your goings. Andthat which makes them triumph at your falls andmifcar-

* Sozomen. lib. 2. cap.8.

SERM. XLII. The Fountain of Life

riages, isnotonlythatdeeprootedenmitybetwixtthe two feeds, but becauſeallyour miscarriages andevils are ſomany abſolutions to their confciences, andjuftifications (as they think) of theirways and practices. For look, as your ſtrictneſs and holineſsdoth, as itwere, caft and condemn them, as Noah, Heb. xi. 7. by his practice, condemned the world, their confciences Ay intheir faces, when theyfee yourholy andpure conversations. Itlays a damp upon them. It works upon their confciences, andcauſesmany smart reflections. So whenyou fall, you, as it were, abfolvetheirconfciences, looſe thebondsofconvictionyou hadmade faſt uponthem, andnowthere is matter ofjoyputbeforethem.

Oh, ſay they, whatever theſe men talk; we fee they are no betterthan we. They cando aswe do. They cancozen and cheat for advantage. They can comply with any thing for their own ends; it isnot confcience,as we once thought, but mere ſtomach and humour, thatmade them ſo precife. And oh, what afadthing isthis! herebyyouſhed foul-blood. You faſten the bonds ofdeath upontheir fouls. Youkill thoſe convictions, which, for any thing you know, might have made wayto theirconverſion. Whenyou fall, you mayrife again ; but they may fall atyour example, and never rife more. Neverhave agood opinion of the ways of God, or of his people anymore. Upon this confideration, David begs of God, Pfal.

v. 8. " Lead me, O Lord, in thy righteousness, because of my

" enemies ;" (or, as the Hebrew) my obfervers, make thy way ftraight before my face. And thus you fee how your very enemies oblige you to thisholyand pure converſation alſo. Now put all this together, and ſee towhat theſe particulars willamount. Youhave heardhow God the Fatherhath engaged you to this purityof converſation, byhis deſignment of your

rewarded your obedience; his pleaſure in it; his promiſestoit; andhisgreatconfidenceinyou,thatyou will thus walk before him. The LordJeſushath alſo engagedyou thereuntoby hisdeath andfufferings, whereby you were redeemed from your vain conversations. The Spirit hath engaged you, bytelling you plainlyhowmuch you will grieveandwronghim, refift and quench him, if you do not keep yourſelves pure. Yea, you are obliged further, by yourselves ; your clear illumination ; your high profeffion ; your many prayers and confeſſions; yourmanycenfures and reprehenfions ofothers; do all ſtrengthen your obligation to holiness. Yea, you areobliged further to this holy life, by the ſhame, grief, andtrouble, VOL. II. M

82 The Fountain of Life. SERM . XLII.

your looſe walking will bring uponyour friends; andthe mirth it will make for, and miſchief it willdo to your enemies ; who, thereby, maybe made utterly to fall, where, it may be, you only have ſtumbled: who are justified and abſolved, (as before you heard),by your miscarriages. Andnow, what thinkyou of all this ? Are you obliged or not, tothis purity of life ? Areall theſe bonds ſo tied, that you can get looſe, and free yourſelves at pleaſure from them ? Ifall theſe things are ofno forcewith you, ifnoneof theſe bonds can hold you, may it not be que-

(notwithstandingyour profeſſion),whether any ſpiritual principle, any fear of God, or love to Chriſt, be in your fouls or no ? O you could not play faſt and looſe with God; if ſo, you could not, as Samſon, ſnap theſe bonds aſunder at your pleaſure.

Confid. 2. Secondly, As you aremore obligedto keep the iffues of life pure than others are, ſoGodhath given you greater afſiſtances and advantages for it,than others have. God hath not beenwanting to any in helps and means. Even the Heathen, who are without the goſpel, will be yet ſpeechleſs and inexcufable before God : But how much more willyou be fo ? Who, beſides the light ofnature, and the general lightof the gospel, have, First, ſuch a principle put within you. Secondly, fuch patterns ſet beforeyou. Thirdly, ſuch an aſſiſtant ready tohelp you. Fourthly, so manyrods to quicken you and prevent your wandering : ifnotwithstanding all theſe helps, your life be ſtill unholy.

First, Shall men offuch principles walk as others do ? Shall we lament for you, as David oncedid for Saul, ſaying, " There the ſhield of the mighty was vilely caſt away, the fhield of " Saul; as though hehadnotbeen anointed with oil." There thehonour of a Chriſtian was vilely caſt away, as though hehad not been anointed with the Spirit ? " You have received an une- " tionfrom the holy One, which teacheth you allthings," I John ii. 20. another Spirit, far above that which is in other men, 1Cor. ii. 12. And as this ſpirit which is in you, is fitted forthis lifeofholiness, " (for ye are his workmanship, created in Chrift "Jeſus to good works," Ephef. ii. 10.); ſo this holy ſpirit or principle, infuſed into your fouls, hath ſuch a natural tendency to this holy life, that ifyou live not purely and ſtrictly, you must offer violence to your own principles, and new nature. A twofoldhelp this principle affords youfor a life ofho- - lineſs .

1. First, it pulls you back from fin, as inJoſeph ; "How can " Ido this great wickedneſs, and fin against God?" And it alfo

inclinesyou powerfully to obedience. It is a curb to fin, and aſpur toholiness. It is impoſſible for all others to liveſpirituallyandheavenly, becauſe they have no new nature toinclinethem hereunto. And, methinks, it ſhouldbe hardfor you tolive carnally, andfenfually; and therein croſs thevery bent and tendencyofthe new creature, which is formed in you. How can you neglect prayer, as others do, whilft the Spirit, bydivine pulfations, isawakingand rouſingup yourſluggiſh hearts withfuch inwardmotions, and whiſpers, as that, Plal. xxvii. 8. " Seek my " face." Yea, whilſt you feel, (during your omiffions of duty),

within that bemoans itſelf, and, as it were, cries for food, pains and gripes you, like an empty stomach, and will not letyoubequiet, till it be relieved. How can you let outyour hearts totheworld, as other mendo ; whenall that while your

is reſtleſs, and akes like a bone out ofjoint ? Andyou can neverbeateaſe, till you comeback to God, and ſay, as Pfal. cxvi. " Return to thy reſt,O my foul." Isit not hard, yea, natural . ly impoſſible to fix a ſtone, and make itabide in the fluid air ? Dothnot every creature, in a reſtleſs motion, tend to its proper centre, anddefire its own perfection ? Sodoth this new creature alſo. You see how the rivers in their courſe will not be checked, but bear down all the obstacles in their way, etfeavior ab obice ibit ; a ſtop doth butmake them rage the more, and run the ſwifter afterwards. There isa central force in theſe natural motions, which cannot be ſtopped. And the like mayyou obſerve, in the motions of a renewed foul, John iv. 14. " It ſhall be in him as a well of "water ſpringing up." And is it not hard for you to keep it down, or turn its courſe ? Howharddid Jeremy and David find that work ? Ifyou do not live holy lives, you must croſs your ownnew nature, and violate the law that is written in your own hearts, and engraven upon your own bowels. To this purpoſe a late * writer ſpeaks ; Till you were converted, (faith he),the fleſh was predominant, and therefore it was impoſſible for you tolive any other than a fleſhly life; for every thing will act according to its predominant principle. Should you not therefore live a ſpiritual life ? Should not the law of God written in your hearts, be legible inyour lives ? O ſhould not your lives be according to the tendency of your hearts ? Thus he : Doubtless this is no ſmalladvantage to practical holiness. But, Secondly, Besides this principlewithin, you have no ſmall afM 2

*Mr. T. Mall's Exhortation to holy living,

1 The Fountain of Life. 84 SERM . XLII.

for the purityoflife,by theſe excellent patterns before you. The path ofholiness, is nountrodden pathtoyou . Chrift and his ſervants have beaten itbefore you. The life of Chrift isyour copy, and it is a fair copy indeed, without ablot, Oh ! what an advantage is this, todraw allthe lines of your actions, according to his example ! This glorious grand example, isoften preſſed uponyou for imitation, Heb.xii. 2. Looking to Jesus, hehath left you an example, that yeſbould tread in his steps, 1 Pet. ii. 21. His life is a living rule to hispeople ; andbefides Chriſt's example, (for you may ſay,who can live as Chrift did? his example is quite above us) youhave a cloud ofwitneffes. Acloud for its directive uſe,andtheſe men oflike paf

temptations, and conſtitutions with you ; who have gone beforeyou in exemplary holineſs. TheHolyGhoſt (intending thereinyour ſpecialhelpandadvantage)hath ſetmany induſtrious pens to work, towrite the lives of the faints, and preferve for your uſe, their holy ſayings, andheavenlyactions. Hebidsyou " take them for an example," James v. 10. Oh! whatexcel lent men are paſſed onbefore you ! what renowned Worthies have led the way ! Men, whoſe conversations were in heaven, whilst they tabernacledon earth. Whilst this lower worldhad their bodies, the worldabove had their hearts, and their affections. Their actions, and their deſigns were all for heaven, Men that improved troubles and comfort; loffes and gains ;

and frowns, and all for heaven. Men that did extract heaven out of ſpirituals, out of temporals, out of all things ; theirhearts were full ofheavenly meditations, their mouths of heavenly communications,and their practices of heavenly inclipations : Owhat ſingular help is this ! Where they followed Chrift, andkept theway, they are propounded for your imitation; and where anyof them turned af.de, you have amark fet upon that action, for yourcaution andprevention. Doth any ſtrange or unusual trial befal you, in which you are ready to ſay with the church, Lam. i. 12. "Was there ever any for- " row like unto my forrow ?" Here you may fee "the fame

" affliction accomplished inyour brethren," 1 Pet. v. 9. Here is ſtore of good company to encourage you. Do the world andthedevil endeavour to turn you fromyour duty, by loading itwith ſhameful fcoffs, orfufferings? Inthis cafe you may look to Jeſus, who deſpiſed the ſhame; and to your brethren, "who countedittheirhonour to be dishonoured for the name

" of Chriſt *," as the original of the text, Acts v. 41. maybe

* Οτι υπερ τε ονοματος αυτά κατηξιώθησαν ατιμασθήναι

SERM. XLII. The Fountain of Life. 85 tranflated. Is it adiſhonour to thee, to be ranked with Abraham, Mofes, David, and fuch as were the glory of the ages they livedin ? Art thou at any time under a faint fit ofdifcouragement; and ready todeſpondunder anyburden ? Oh howmayeſt thou be animated by fuch examples, when fuch a qualm comes over thy heart ? Some ſparks of their holy courage cannot chuſe but ftealintothy breast, whilst thou confidereft them. Inthem, Godhath ſetbefore thee the poſſibility ofovercoming all difficulties, thou ſeeſt men of the fame mould,who had the fame trials, diſcouragements and fears, that now thou haft, and yet overcame all. How is thy unbelief checked, when thou tayeſt, Oh ! Ishall never reach the end, I ſhallonedayutterly periſh ! Whydoſt thou ſay fo? Why may not fuch apoor creatureasthou art, be carried through as well as they ? Had not theythe fame temptations and corruptions with you ? Were theynot all troubled with anaughtyheart, an enfnaringworld, andabufy devil, as well as you ? Alas ! when they put on the divine, they did not put off the human nature ; but complained, and feared, as you do, and yet were carried through all. O what an advantage have you this way ! They that first truſted in Chriſt,had not fuch helps as you. You ſtandupon their ſhoulders. You have the benefit of their experiences. You that are fallenintothe last times, have certainly the beſt helps to holiness ; and yet, will not you live trictly and purely? Will you put onthe name and profeſſion of Chriſtians, and yetbelofty inyour ſpirits; earthly inyourdeſigns; neglectiveof duty; frothy inyour communications ? Pray, from which of all the faints did you learn tobe proud ? Did you learn that from Chrift, or any of his ? From which of his faints did you learn to beearthly and covetous,paſſionate or cenforious,over-reaching and crafty? Ifyou have read of any ſuch evils committed by them,haveyou not alſo readoftheir shame and forrow, their repentanceandreformations ? Ifyou have found any fuchblots in their lives, itwas left there defignedly, to prevent the like in yours. O what an help to holiness is this !

Thirdly, And this is not all. You have not onlya principle withinyou, anda patternbefore you, but you have alſo an om nipotentaſſiſtant tohelp, and encourageyou throughout your way. Are you feeble and infirm ? and is every temptation, eventhe weakeſt, ſtrongenough to turn you out of theway of yourduty ? Lo, Godhath ſent his Spirit to help your infirmities, Rom. viii. 26. no matter then how weak you are, how manyand mighty your difficulties andtemptations are, as long

86 The Fountain of Life. SERM . XLII.

as youhave ſuch anaſſiſtant tohelpyou. Great is your advantage for a holy life this way alſo. For, (1.) First, When atemptation to ſin preſſes ſore upon you, hepleads with your confciences within, whilſt Satan is tempting without. How often hath he brought ſuch ſcriptures to your remembrance, at the very opportunity, as have ſaved you out of the temptation ? Ifyou attend his voice,youmay hear ſuch a voicewithin you, as that, Jer. xliv. 4. " O do not this abomi- " nablethingwhich I hate ! " What mighty ſtrivings were there in the heart of Spira, as himself relates ? He heard, as it were, avoice within him, ſaying, Do not write, Spira, do not write. To this purpoſe isthat promiſe, Ifa. xxx. 20, 21. " Thine eyes " ſhall behold thy teachers, and thine ears ſhall hear a word

"behind thee, ſaying, This is the way,walk ye in it ; whenye " turn to the right-hand, and whenye turn to the left." Here you have a two-fold help to holineſs, the outward teaching of the word, ver. 20. and the inward teachings of the Spirit, ver. 21. He ſhall ſay this is the way, whenye are turning aſide to the right-hand, or to the left. Alluding to a ſhepherd, faith one, whodriving his ſheep before him; whiſtles them in, when hefees them ready to ſtray.

(2.) Secondly, When ye walk holily and cloſelywith God in your duties, and the Spirit encourages you to go on, by thoſe inward comforts, ſealings, and joys, you have from him at ſuch times; how often does he entertain your fouls in public ordinances, in private duties, with his hidden Manna, with marrow and fatneſs, with incomparable and unspeakable, comforts, and all this to ſtrengthen you in your way, and encourage you to hold on ?

(3. ) Thirdly, When you are indiſpoſed for duties, and find your hearts empty and dry, he is ready to fill them, quicken and raiſethem; ſo that oftentimes the beginnings and endof your prayers, hearing, or meditations, are as vaſtly different, as ifoneman hadbegun, andanother endedthe duty. O then, what aſſiſtances for a holy life have you ! Others indeed are bound to reſiſt temptations, as well as you; but, alas, having no fpecial aſſiſtance from the Spirit, what can they do ? Itmay be, they reaſon with temptation a little while, and in their own

refolve againſt it; buthow eaſy a conqueſt doth Satan make, where nogreater oppoſition is madetohim, than this ? Others are bound tohear, meditate, and pray as well as you ; elſe theneglect of thoſe duties would not be their ſin : But, alas, what pitiful work do they make of it ! being left to the hardneſs andvanity of theirown hearts ; when you ſpreadyour

fails, you have a gale, but they lie wind-bound, heart-bound, and candonothing ſpiritually in a way ofduty.

Fourthly, and laſtly, to mentionno more, You have a further advantage to this holy life, by all the rods of God, that are at anytime upon you . I might ſhew you in many particulars, theadvantages this way alſo, but I ſhall only preſent theſe three to your obſervation at this time.

First, By theſe you are clogged, to prevent your ſtraying and wandering. Others maywander even as far as hell, and Godwill not ſpenda ſanctified rod upon them, to reduceor ſtop them; but faith, " Let them alone," Hof. iv. 17. But ifyou wanderoutof theway of holiness,he will clogyou with one trouble or other, tokeep you within bounds, 2 Cor. xii. 7. " Leſt I ſhould be " lifted up, a thorn in the fleſh; a meſſenger of Satan, was " ſent to buffetme." So David, Pfal. cxix. 67. " Before I was " afflicted, I went aſtray ; but now I have kept thy word." Afflictions are uſedby God, as thornsby husband-men, to ſtop the gaps and keep you from breaking out of God's way, Hof.

ii. 6. " I will hedge up her way with thorns, and build a wall, " that ſhe ſhall not findherpaths." Adouble alluſion; 1. To cattle that are aptto ſtray, Iwillhedgeup thyway with thorns.

2. To theſea, which is apt to overflow the country, I will build awall to prevent inundations. HolyBaſilwas a long timeforelyafflicted with an inveterate head-ach, he often prayed for the removal of it ; at laſt, God removed it, but, inthe roomofit, hewas forely exerciſed with the motions and temptations of luft ; which, whenhe perceived, he heartily defired his headach again, to prevent aworſe evil. You little know the ends and ules of many of your afflictions. Are you exerciſed with bodily weakness ? it is a mercy you are ſo ; and if theſe pains and infirmities were removed, theſe clogs taken off, you may with Bafil, wiſh for them again, to prevent worſe evils. Are you poor ? why, with that poverty God hath clogged your pride. Are you reproached ? with theſe reproaches God hath clogged your ambition. Corruptions are prevented by your afflictions. And, is not this a marvellous help to holiness of life? Secondly, Byyour afflictions, your corruptions are not only clogged, but purged. By theſe God dries up and confumes that ſpring of fin, that defiles your lives, Iſa. xxvii. 9. " By this

66 therefore ſhall the iniquity of Jacob be purged; and this is " all the fruit totake away fin." God orders your wants to kill yourwantonneſs; and makes your poverty poiſon to your pride. They are God's phyſic, to purge illhumours out of

88 The Fountain of Life. SERM. XLII. yourfouls. * " When they fallbythe ſword, and byfamine, " and by captivity, and by fpoil, it is totry them, and to purge " them, andto make themwhite ? " They are both purges and lavatories to your fouls. Others have the fame afflictions that you have, but they do not work on them as onyou ; theyare toyou as fire for purging, and water for cleanfing ; andyet, ſhall not your lives be clean ? It is true, (as one well obſerves upon thatplace of Daniel), Chriſt is the only lavatory, and his bloodthe only fountain towash away fin: but, inthe virtue and efficacy ofthatblood, ſanctified afflictions are cleanfers and purgers too.

without a Chriſt never made anyman better, but, with Chrift, faints are much thebetter for the croſs. HathGod been(as itwere) ſo manydays and nights a whitening you, and yet is not thehue of your converſation altered ? Hath he put you ſo manytimes into the furnace, andyet is not your drofs feparated? The more afflictious you have beenunder, the more aſſiſtance you have had for this life ofholineſs.

Thirdly, By all your troubles, God hath been weaning you from the world, the lufts, loves, and pleaſures ofit ; anddrawing out your fouls to a more excellent life and ſtate than this. He makes your forrows, in this life, give a luftre to the glory of the next. Whoever hath, be sure you ſhall have no reft here; and all, that you may long more ardently for that to come. He often makes you groan, " being burdened, tobe " cloathed with your houſe from heaven," 1Cor. v. 4. And yet will you not be weaned from the lufts, cuſtoms, and evils of it? O what manner of perſons ſhould yoube for heavenly and holyconverſations ? You ſtand upon the higher ground. You have, as it were, the wind and tide with you. None are affifted for this life as you are. Put all this together, and fee what this fecond argument contributes towards your further conviction, and perfuafion to holiness of life. Have you received a fupernatural principle, fittingyou for, and inclining you to, holy actions, refifting and holding you back from fin ? HathGodalſo ſet before you ſuch eminentpatterns toencourage, and quicken you, in your way ? Doth the Spirit himself ſtand ready,fo many ways, to afſiſt and help you in alldifficulties, and hath God hedged up the way of fin, with the thorns ofaffiction, to preventyour wandering, andyet will you turn afide? Will you offer violence to your own principles, and new nature ? Refuſe to followfuch leaders as have beatentheway

* Dan. xi . 33, 34, 35-

SERM. XLII. 89 The Fountain of Life.

beforeyou ? Reſiſt, or neglect thegracious aſſiſtancesofthebleſſed Spirit, which he offers you in every need, and venture upon fin, though God hathhedged up yourway with afflictions ?Ohowcan you do fuch great wickedneſs, and fin againſt ſuch grace as this !

Methinks, I need ſay no more to convince you how much you are concerned to keep the iſſues of life pure,none being fo much obliged to it, or aſſiſted for it, as you are. ButwhenI remember that Joaſh loft the compleat victory over the Syrians, becauſehe ſmote not his arrows often enough upon the ground, 2 Kings xiii . 8. I ſhall level one arrow more at this mark : For, indeed, that cannever be enough preſſed, which can never be enough practised. And therefore,

Confid. 3. Thirdly, It will yet farther appear tobe your high concernment, to exalt holiness inyour converſations, becauſe of the manifold andgreat uſeswhich Godhath tomake of the viſibleholiness and purity of your lives,both in this world and that to come. The uſes God puts the converſation-holineſs of his people in this world, are theſe, among others.

To win overfouls to Christ, and bring them in lovewith religion. Practical holiness is a very lovely, attractive, and obliging thing. IftheHeathen could callmoral virtue verticordia, turn-heart, from that obliging andwinning power it exerciſes upon the hearts of men: iftheycould ſay ofit, that were itviſible tohuman eyes, all men would adore it, and fall in love with it ; how much rather may we ſay ſo of true holiness, made viſible in the lives of faints ! This is the turn-heart indeed. makes the fouls of men tocling and cleave tothe perſons in whom it is ; as it is prophefied, Zech. viii. 23. of the Jews, whenthey ſhall be called (which ſhall be a time of great holinefs) " in that day, ten menout of all languages of the nations " ſhall take hold of the ſkirt of him that is a Jew, faying, we " willgo with you, for we haveheard that God is with you."

Somuch of God as appears in men, ſo much drawing excellencythere is inthem. And this is the apoftle's argument, 1 John i. 3. " That ye may have fellowship with us." Why, what is there in your fellowship to invite men to you? " Truly our " fellowship is with the Father, and withhis Son Chriſt Jeſus." Whocan choose but covet their company, that keep company everyday with God ? Great is the efficacy ofviſible holineſs to work upon the hearts of men; either as a concauſe, working in fellowship with the word, or as a ſingle inſtrument, working folitarilywithout theword.

WhereGod is pleased to afford thewordunto men, there the VOL. II . N

90 SERM. XLII. The Fountain of Life. practical holiness offaints is offingular use, to aſſiſt andhelp it in its operation upon the hearts of men. When the lives of Christians fentibly exhibit that to the eyes of men, which the gofpel doth to their cars ; when ſo we preach, and fo ye believe and live ; when we draw by our doctrines, andyou draw with us by our examples,whenwe hold forth the word of lifedoctrinally, and you hold it forth practically; as Phil. ii. 16. Where is the heart that can fſtand before us ? O ! whenthe plain and powerful gospel pierces the ears of men, and, at the fame time, the viſible holiness of profeſſors ſhines ſofullin their faces, that they must ratherput out their own eyes, or elle be forced to acknowledge, that God is in you of a truth; then it will work topurpoſe uponfouls. ThenwillChriftfee of the travail of his foul daily .

Yea, if Goddeny the word to men, yet this practical holineſs I am fpeaking of, may be to them an ordinance for converfion. This way, fouls may be won to Christ without the word, as the apoſtle ſpeaks, 1 Pet. iii. 1. Though pulpits ſhouldbe filent, and viſion fail; yet, ifyou would thiswayturn preachers, if your lives may but preach the reality, excellency, and ſweetneſs of Jefus Chriſt, and his ways ; and, ifyou would this way preach down the love of the world, and let men fee what poor vanities theſe are; andpreach up the neceffity andbeautyofholineſs ; furely you, evenyou, might be honoured tobringmany fouls to Chrift , to turn many to righteousness, and cauſemany tobleſs God, onyour behalf, in the day ofviſitation. This is the uſeGod hath for the holiness and purityof your lives, and doth not this engage you ſtrongly to it ? What, notwhen it may prove themeans of eternal life to others ? Surely, if you have any bowels ofmercy in you, you cannot hide from others that whereby they may be ſaved. How canyou instead ofholding forth the word of life, (which isyour manifeft duty) viſibly hold forth the works ofdeath before men ? Haveyou been beholding to others, and ſhallnone be beholding to you for help towards heaven ? Dare you fay, let others ſhift as well as they can, findtheway toheavenby themselves iftheycan, they thall have no benefit by your light ? Ifyou be Chriſtians, you are

of a different ſtamp and ſpirit from all thoſe we find defcribedin fcripture. Should not you rather ſay as the Lepers did, 2 Kings vii. 6. " Do we well to hold our peace," whilft

Others are periſhing?.Shall the lips ofministers, audthe lives of Chriflians,beboth filencedtogether ? Shall poor finners neither hear anythingfrom us, norfee anything from you, that may help them to Chrift ? The Lord have mercy then upon the

SERM . XLII. The Fountain of Life.

poor world, and pity it, for its cafe is defperate. O put on, as the elect of God, bowels ofmercy. Destroy not, by the loofe neſs of your converſations, ſo many fouls ; for your ſcandalous miſcarriages are like a bag ofpoiſon put into the ſpring, which ſupplies the whole city with water .

Secondly, Another use Godhathfor it, is to recover andfalve the credit ofreligion, which by the apostacies of hypocrites, and Scandalous falls of careless Chriftians, is wounded, and exposed tocontempt. Much reproach by this means isbrought upon religion, andhow ſhall that reproach be rolled away, butby your ſtrictneſs and purity ? By this the world mustbe convinced that all are not fo. Though some be ablot to the name of Chrift, yet others are his glory. The more others flur and difgrace religion, the more God expects you tohonourand adorn it. I'remember Chryfoftome brings inthe perfecutors ſpeaking to two renowned martyrs, after this manner, Nonne videtis alios veftri ordinis hoc feciffe ? (i. e.) Why are you ſo nice andſcrupulous ? Seeyou not that others of your rank and profeffionhave done theſe things ? To which they returned this brave anſwer, Nos hacpotiffimum ratione viriliterftabimus, (i. e.) have they done it? For thatvery reaſon we will ſtandit out like men, and will neveryield to it. There is an holy Antiperiſtaſis in the zeal of a Chriſtian, which makes it, like fire, burn moſt vehemently in the coldeſt weather. If men make void God's law, therefore will David love his commandments above gold, Pfal. cxix. 127.

If there be many Pendletons among profeffors who willbetray Chrift andhis truth to fave their flesh ; God will have ſome Sanders to repair thatbreach,by their conftancyandcourage in appearing forthem. Thirdly, God makes use ofit for the encouragement of his minifters, who tabour amongyou. And indeed it is ofno ſmall uſe to refreſh their hearts, and ſtrengthentheirhands, in their painfulwork: " Now we live (faith the apostle) ifye ſtand faſt in

" the Lord," I Theff. iii. 8. He speaks, as iftheir very life lay at the mercy of the people, becauſe ſo much of the joy and comfortof it iswraptupin their repularity and ſtedfaftneſs. God knows what an hard providence his poor miniſters have, and howmanydifcouragements attend them intheir work ; hearhow *oneofthemexpreſſes it,"Minifters would not be gray-headed " ſo ſoon, nor die ſo faſt, notwithstanding theirgreat labours, if

" theywere but ſucceſsful ; but this cuts to theheart, and makes " usbleed in ſecret, that though we do much, yet it comes to nothing. Our work dies, therefore we die. Not so much N2 * Lockyer upon the Colofſians, p. 528 , 529.

92 The Fountain of Life. SERM . XLII.

1 " thatwe labour, as that we labour in vain: When our mini- " ſtry petrifies, turns hearts into ſtones, and theſe taken up

" and thrown at us, this kills us ; the recoiling of our pains " kills us. When our peace returns tous, whenwe ſpend

" our ſtrength to make men more nought than they were; " this wounds our hearts : Which ſhouldbe confidered by finners, tokill one's ſelf, and one's miniſter too, which would " ſave them; what a bloody condition is this ? † Every drop

" that hath fallen from our heart and hand, from our eye-

" lids, and eye-brows, ſhallbe all gathered up, and put as mar- " ginalnotes by all our labours, and all put inonevolume toge- " ther, and this volumeput in your hands at the greatday, and

" openedleaf after leaf, and read distinctlyand exactly toyou."

you hear our cafe, you see our work, now a little to chear our ſpirits in the midst of our hard and killing labours, God ſends us to you for a little refreshment, that, by beholding your holy and heavenly converſation, your chearful obedience, and ſweet agreement in the ways of God; we may be comforted over all theſe troubles, 2 Thef. i. 3, 4. And will you wound and kill our hearts too ? O what a cut will this be !

Fourthly, God hathfurther usefor holiness of your lives ; this ferves todaunt the hearts, and overawe the confciences of his, and your enemies. And fometimes ithath hada ſtrange influence, and effect upon them. There is a great dealof awful Majesty in holiness, and when it ſhines upon the confcience ofawicked man, itmakes him ſtoop, and do obeyſance to it. Which turns toa teſtimony for Chriſt and his ways before the world. Thus Herod was over-awedby the ftrict andholy lifeof John, he fearedhim, knowing that he was ajuſt and holy man,and obferved (or preſerved and ſaved) him.

That bloody tyrant was convinced in his confcience of the worth and excellency of that fervant of God, andwas forced to reverence him for his holiness. So Darius, Dan. vi. 14, 18, 19, 20. What conflicts hadhe himself about Daniel, whom he had condemned ; his confcience condemned him, for condemning ſo holy, and righteous a perſon. " Then theking went " tohis palace, and paſt the night in faſtings ; neitherwere in- " ſtruments of muſic brought before him, and his fleep went

66 fromhim. Hegoes early in the morning to theden, and cries " with a lamentable voice, O Daniel, ſervant of the living God." How much is this for the honour of holiness, that it conquers the very perfecutors of it ; and makes them ſtoop tothe meanest

* Lockyer, upon the Coloffians, p. 551.

SERM . XLII. The Fountain of Life. 93 ſervant of God ! It is faid of Henry II. of France, that he was ſodaunted by the heavenly majeſty of a poor taylor that was burnt before him, that he went home ſad, and vowed, that he would never be preſent at the death of fuch men any more.

When Valencethe emperorcame in perſon to apprehend Bafil, he fawſuch majeſty in his very countenance, that he reeled at the very fight of him; and had fallen backward to the ground, had nothis fervant ſtept in to ſupporthim. O holiness, holiness, thou art aconqueror. So much, O Chriſtians, as you ſhew of it inyour lives, ſomuchyou preſerveyour intereſt intheconfciences of your enemies : caſt offthis, andtheydeſpiſeyou preſently.

Fifthly, and lastly, Godwill use the purity of your converſations, to judgeand convince the worldin the great day ‡. It is true, theworld ſhall bejudgedby the gospel, but your lives

be produced as a commentary upon it; and Godwill not only thew themby the wordhow they ought to have lived, but bring forth your lives and ways to ſtop their mouths, by

how others did live. Andthis I ſuppoſe is intended in that text, I Cor. vi . 2. " The faints ſhalljudgethe world, yea, " we ſhalljudge Angels ;" that is, our examples are to condemn their lives and practices, as Noah, Heb. xi. 7. is faid tocondemntheworld by building the ark, i. e. his faith in the threatning, and obedience to the command, condemned their ſupineneſs, infidelity and diſobedience. They saw him every day about that work, diligently preparing for a deluge, and yet were not moved with the like fear that he was; this left them inexcuſable : fo when God ſhall ſay in thatday to the careleſs world, didyou not fee the care, and diligence, theholy zeal, watchfulneſs, and ſelf-denial, of my people,who lived among you ? How many times have theybeen watching, and praying, when you have been drinking, or fleeping! Was it not eaſy to reflect whenyou saw their pains, and diligence; have not I a foul to look after as well as they ; a heaven to win or loſe, as well as they ? O how ſpeechleſs and inexcuſable will this render wicked men, yea, it ſhallnot onlybeused tojudge them,but angels alfo. Howmanyſhocks oftemptationshave poor faints ſtood ;whereas

When therefore the faithful are faid to fit injudgment with Chriſt, it must be understood, not of any authorityand power of judging of themselves, but, (1.) Of that which is giventhem in

Chrift their lead. (2.) Of their approbation of the ſentence pronouncedby Chriſt. Apoc. xix. 1. (3.) Of their bearing witneſs by their miniſtry or converſation (against the wicked) andthe compariſon of their own lives with theirs, by which the juſtice of the

Judge ſhallbemanifeſt,

94 The Fountain of Life. SERM. XLII. they fell without a tempter ? They stood notin their integrity, though created in ſuch excellent natures ; how much then are you concernedon this veryaccount alſo, to walk exactly ! if not instead ofjudging them, you ſhall be condemned with them.

And thus you feewhat use your lives and actions ſhall be put to; and are theſe inconfiderable uſes? Is the winning overfouls to God a ſmall matter? Is the ſalving the honour, and reputa tion ofgodliness, a ſmall matter ? Isthe encouraging the hearts, and ftrengthening the hands of God's poor miniſters, amidſt their ſpending, killing labours, a ſmall matter ? Is the awing of theconſciencesof your enemies, and judging them in the laſt day, a light thing ? Which oftheſe canyou call fo ? Othen, finceyou are thus obliged toholiness of life, thus fingularly affifted for it ; and ſince there are ſuch great dependencies upon it, and uſes for it, both now, and in the world to come; fee that ye be holy in all manner of converfation, See that, " as yehave received Chriſt Jeſus the Lord, ſoye walk in

" him;" always remembring, that, for this very end, Chrift hath redeemed, or " delivered you out of the hands of your enemies, that you might ſerve him without fear, inrighteouf. " neſs and holiness all the days of your lives," Luke i. 74, 75. And tohow little purpoſe will be all that I have preached, and you have heard, of Chriſt, ifit be not converted into practical godliness ? This is the ſcope and defign of it all.

And now, Reader, thou artcome to the laſt leafof this trea tiſe of Chriſt, itwill be buta little while, and thou shaltcome to the laft page or day ofthy life ; andthy laſt moment in thatday. Wo, to thee, wo and alas for ever, ifan intereſt in this bleſſed Redeemer be then toget. The world affords not a fadder fight, than a poor Chriſtleſs foul hivering uponthe brink of eternity. To fee the poor foul that now begins to awake out of its long dream, at its entrance intothe world ofrealities, to ſhrink back intothebody, and cry, O Icannot, Idare not die. And then the tears run down. Lord, what will become ofme ? O what shall bemy eternal lot ? This, I ſay, is as fad a fight as the worldaffords. That this may not be thy caſe, reflect upon what thou haſt read in theſe fermons; judge thyſelfin the light of them. Obey the calls of the Spirit in them. Let not thy flight and formal ſpirit, float uponthe furfaceoftheſe truths, like a feather upon pon the water; butgetthem deeply fixed upon thy ſpirit, by the Spirit of the Lord; turning them into life andpower upon thee; andſo animating thewhole courſe and tenor ofthy con. verſation by them, that it may proclaim to all that know thee, thatthou art one who eſteemeſt all to be but droſs, that thou mayſt win Chriſt .

THE METHOD OF GRACE

IN THE

GOSPEL - REDEMPTION .

THE EPISTLE DEDICATORY,

To the Worshipful JOHN UPTON, of Lupton, Esq ; andthe most accomplished and virtuous Lady, bisdear Confort, the Author wishes Grace, Mercy, and Peace.

Honoured andworthy Friends, ITTwas a comfortableexpreſſion, which Ambroſe uſed in his funeral oration, at the death of Theodosius ; * " That though " he were gone, yet he was not wholly gone ; for he had left " Honorius, with others of his children, behind him, inwhom

" Theodofius ſtill lived." Your renowned and worthy ancestors are gone, yet (bleffedbe God) they are not wholly gone ; whilſt the prudence, piety, and publicneſs of their ſpirits, ſtill lives and flourishes inyou, the top branch of arenowned and religious family. It is a great truth, which Philo Judaeus recommends tothe obfervation of all pofterity , " + That it is not a natural " defcent from the moſt honourable and illustrious progenitors,

66 nor the greatest affluence ofriches and pleaſures that makes a man eitherhonourable orhappy ;butthe inhabitation of God " inhis foul, as inhis temple, tho' (faith he) thoſe that never " taſted religion,norhave ſeenits glory, will not credit this af

Theodosius tantus imperator receſſit a nobis, fed non totus receffit ; reliquit enim nobis liberosfuos, in quibus debemus eum agnofcere. Ambrof, in obit. Theod.

+ Τους ήυμνασι την ευγένειαν ως μέγιςον αγαθεν ης μεγαλων αγαθων αιτιον, ο μέτριως επίζιμητεον, ει πρωτον μεν οιονται τος εκ παλαιοπλότων κι

παλαίενδοξων ευγενείς , μητε των προγονων αρ ων αυχέσι γενέσθαι. Βοληθειςγαρ ὁΘεος δια ημεροτητα κι φιλανθροπιαν κι παρ ημιν τεθ ιδρυ σασθαι , νεων αξιοπρεπεςερον επι γης εχ ευρε λογισμε κρείτίω ο γαρ ναςα γαλμάζοφορει το αγαθον, καν απισωσι τίνες των μη γευσαμένων σοφας n

χείλεσιν ακροις. Philo Judaas περι Ευγενειας, a book fit for the hands of allgentlemen, tranſlated by Laurentius Humphredus in hisexcellenttract de Nobilitate,

96 The Epistle DEDICATORY.

"" ſertion." "The foul which is filled with God, (faith *Plotinus) and brings forth thebeautiful fruits ofrighteouſneſs, this " is the truly noble foul :" Our new birth makes us more honourable than our natural birth, let our birthright dignities be whatthey will. The children ofnobles are,by nature, thechildren ofwrath, even as others : Omnis Sanguis concolor, allblood is of onecolour: it is alltainted in Adam, and mingled together inhis poſterity. "There is no king, faith † Seneca, which roſe not from a fervant; there is no fervant which roſe not from aking : theſe thingshavebeenblended, and toffed to and fro bya long variety."

But though the privileges ofnatural birth fignify nothing as to eternal falvation, yet in civil and political reſpects and conſiderations, thoſe that by birth, education, or eſtate, poſſeſs anhigher ſtation in the world, differ from the vulgar, as ſtars of greater magnitude and luſtre: their intereſt and influence are great in theſe things, andthe welfare ofkingdoms † greatlydepends upon them.

It is therefore a greatdeſign of the enemy ofmankind, to corrupt perfons of eminent rank and quality both in religion and morality ; and by their influence and example, to infect and poifon the whole body politic; and his ſucceſs herein, deferves to be greatly lamented and bewailed. Perſons of eminency are more eſpecially || obliged toſhun baſe and fordid actions. Hierom profeſſed § he ſaw nothing defirable in nobilirinus.

Neminem regem non exfervis eſſeoriundum, neminemfervum non ex regibus : omnia ifta longa varietas mifcuit, etfurfum deorfumfortuna verſavit . Sen. Ep. 44. Who manages the reins ofgovernment, who is preſent at, and prefides over, both private and public matters, but perſons of eminent rank and quality ? Who moderates in the ſenate, preſides in courts, commands athome and abroad ? Chief men and nobles ſurely. Who commands and countermands, acts and overacts, manages and canvaſſes all affairs, who makes laws and reſcinds them, whogoverns the ſtate in time ofpeace, and commands the forces intime of war, but greatmen and nobles ? No wonder thatthe management of publicaffairs be committed to him, who both by perſonal merit and renown of his ancestors hath recommended himſelf to thegood report and eſteein ofmankind. Laurent . Humphred. on Nobility . In maximafortuna, minima eft licentia. Saluft. § Nihil aliud video in nobilitate appetendum, nisi quod nobiles quadam

The Epistle DEDICATORY. 97 ty, except this, that ſuch perſons areboundby a certainkind ofneceffity, not to degenerate from the probity, or ſtain the glory of their ancestors. But alas ! how many in our times, havenotonlyexpoſed Chriſtianitytocontempt, but obſcured * theglory of their ownfamilies, andthekingdom inwhichthey had their birth andbreeding; ſo that if you will take right marksofyour way toheaven you will have little direction from thoſe ofyourown rank, but as † mariners take their direction at fea,by looking up to theheavens, fo muſt you. In this general corruption it is veryhard toeſcapeinfection ; (many as Salvian complained) ‡ are compelled tobe evil, leſt they ſhould be accountedvile, and incur theoffence of God, to avoid the flights andcenſuresof men. Although there is no more reasonwhy theyſhouldbe offended at the rational and religious pleaſures, you, and other pious gentlementake inthe ways of godliness, thanthere is, that you should envythe ſinful pleaſures theytake intheways of wickedness. It was an excellent apology, that Tertullian made for the Chriſtians of his time, against the Gentiles, " Wherein (faith ( he) do we offendyou, if webelieve "thereare other pleaſures ? Ifwe will not partake with you in yourdelights, it is only ourown injury: we reject your plea- " fures, andyou are not delighted with ours."

Butbyhowmuch the infection ſpreads and prevails among quadam neceffitate conftringuntur, neab antiquorum probitate dés generent. Hieron. * Godgrant that the end propoſedmaybe obtained, that the ancientand truly venerable nobility may at length return, whoby the honour of prudence and knowledge, and luftre of renowned deeds, mayobſcure the fame ofprogenitors, and quite remove andwipe off the ſtain brought on its auguſt name. Humph. on Nobility .

Inthe ſame manner, you ought to ſeek the path of life, that themariners at ſea ſeek thedeſigned courſe for their ſhips, who, if they obſerve not ſome luminary in the heavens, ſteer but an uncertaincourſe, but whoſoever is reſolved tokeep in the right path of life, muſt not look down to the earth but to heaven; and (to ſpeak more plainly) he ought not to follow men but God; therefore if thou wouldst always keep thine eyes fixed on heaven, and obſerve the fun whence he ariſeth, andtake him as thy guide, thy feet of themſelves will keep ſtraight in theway. Lactant. lib. 1. c. 8. †Malleffe countur ne viles habeantur. Salv.deGubernat. § Quo vos offendimus fi alias præfumimus voluptates ?fi oblec tarinolumus, nostra injuria est : reprobamus quæ placent vobis, Recvosnoftradelectant. Tertul.Apolog. adv. Gent. VOL. II.

98 The Epistle DEDICATORY. thoſe of your order, by ſo much the more we have reaſon tova lue you, and all thoſe that remain found anduntainted, both in religion and morality, as perſons worthy of fingular reſpect and honour : and bleſſed be God there is yet a number of fuch left.

Sir, It was a ſpecial happiness, which Chryfoftom earnestly recommended to perſons of quality, that they would fo order their converſations, that their parents, might rather glory in them, than they in their parents ; "Otherwise (faith * he) it is

" better to rife tohonour, from a contemptible parent, than to 66 becontemptible from an honourable parent ;" but bleſſedbe God, you and your worthy ancestors, mutually reflect honour uponeachother.

HadGod fufferedyou to degenerate, as many do, it would have been but a poor confolation to havefaid, My progenitors were men of honour, the love and delight of their country. This, as † one excellently expreſſeth it, would be the fame thing, as if one that isblind himself, ſhould boaſt what a ſharp and piercing fight his father had; or one that is lame himself, ſhouldglory inthoſe feats ofactivityhis grandfather performed; but God (to whoſe bounty therefore you are doubly obliged) hath made you the inheritor of their virtues, as well as of their lands, andtherein fulfilledmany thousand prayers, which have beenpoured out to God upon your account. But I must forbear, leſt I provoke others to envy, and draw upon myſelfthe fufpicion of flattery. What hath been already faid, may ferve for a fufficient reaſon of this dedication. I know the ‡ agreeableness of fuch difcourſes, to the pious diſpoſitions of your fouls, is of itſelf fufficient to make it welcome to you. It is a treatise of Chrift, yea, of the method ofgrace, intheapplicati-

Melius eft de contemptibilifieri clarum, quam de clarogenere contemptibilem effe, Chryfoft. in Mat. 4. Necfieri poteft quin hunc comitetur ignobilitas etiamfi vel avis, velproavis natusfit vita in culpatis, qui ab eorumftudiis alienus eſt,ſequelongiſſime tum dictis, tumfactis a nobilitate disjungit .

profit is the ſharp-fightedneſs ofancestors to the offspring, which is deprived offight ? What help can it give the man that is dumb, for attaining the power of ſpeech, that his parents andgrandfathers had the voice of orators ? In like manner,juſt parents cannot help their unjuſt children; nor the temperate, thoſe who are luxurious : norat any rate, canthegood communicate goodneſs to the bad. Philo. περι Ευγενειας. ‡ When the mind of the hearer is good and gracious, it eafily allents to ſpeeches oftruth. Chryfoft. Hom. 26. in Mat.

The Epistle DEDICATORY 90 on of Chriſt ; thanwhich no ſubject canbe more neceſſary to ſtudy, or ſweet to experience. * All goodneſs is attractive, how powerfully attractive then muſt Jeſus Chriſt be, who is theocean ofallgoodness, from whom all ſtreams offgoodness are derived, and into whom, they allempty themselves ? † If Pindarus could fay of the lovely Theoxenus, that whosoever fawthat auguſt and comely face of his, and was not ſurpriſed with amazement, and inflamed with love, muſt have an heart ofadamant or braſs, what then ſhall we reſemble that man's heart unto, that hath no ferverous affections kindled in it by theincomparable beauty of Chriſt ! a beauty, which excels in luſtreand brightneſs, thatviſible light which ſodazzles our eyes

as that lightdoth darkness itſelf; as Plato ſpeaks of the divine light Chriſt is υπερβαλλοντως καλος, an inexpreſſible beauty, andallother beauties are but εικον, και σκια an image, nay, a ſhadowofhisbeauty. How was holy Ignatius raviſhed with defires after Chriſt, when § he cried out, O how I long to be thrown intothe jaws ofthoſe lions, which I hear roaring for me ! and iftheywillnotdiſpatch me the fooner, και προσβιασομαι, Iwill enforce them to it by violence, that I may enjoy the fight of my bleſſed Jeſus . O my heart, (faith || another) how is it thou art notdrawn up by the very root, by thy defires after Chriſt ? The neceffity, andthe trial of our union with, and intereſt in, this lovely LORD JESUS, is the main ſubject of this difcourſe. Without the perfonal application of Chrift by faith, our hopes ofheaven are but deludingdreams, Heb. iii. 11. " I ſware in my

" wrath, ει εισελεύσονται, iftheyſhallenter into my reſt :" What then? Nay, there is all: but it is a dreadful Apofiopeſis (as one calls it) ſuch apauſe, as may juſtly ſhake every vein of the unbeliever's heart : If they shall enter; as if he had faid, If ever theycome into my glory, then ſay, I am no God, for I have ſwornthe contrary. 02.

* Ουδεν αλλο εσιν & ερωσιν ανθρωποι η τε αγαθε ανελκει παντα κὶανασπαταις οικείαις ελαμψεσιν ωςηλιος. Plato. † Ακτίνας προσωπο μαρμαρτίζυσας δρακεις ος μη ποθω κυμαίνεται, ως αδαμαντος.

† Το νοητονφως, το αρχέτυπον σανζων τοσέτω το ορατό λαμπρότερον τε κή αυξοειδεςερον ωσπερ ηλιος σκοτες. Plato. § Ο εμος έρως εσαυρωται κι γκ εςιν εν εμοι το πυρ το φιλούλον , αλλ υδωρ αλλομένον, &c. ωναιμην των θηριων, ινατο ΙησεΧρισ8 επιτυχω. Ignatii Epift.

O cor meum quomodo non te evellis poft tantum decorem ? Nieremberg. Vivere renuo, ut Chrifto vivam.

The Epistle DEDICATORY. Iwillnotbe tireſome, but conclude all in a few requests to youandto Godforyouboth. Thatwhich I request of you is,

(1.) That you will fearch and tryyour own hearts by thefe truths, eſpeciallynow, when ſogreat trials are like to bemade ofeveryman's rootand foundation inreligion. Accountthat your firſt work, which Bellarmine calls the firſt error of " Proteftants," to make fure your intereſt in Chrift ; * every thing is as its foundation is : atrue diamond will endure the

ofthehammer,buta falſe one will fly.

(2.) That you be humble under all thatdignityand honour, which Godhath put uponyou; beye cloathed with humility,

Itwas the gloryoftheprimitive Chriſtians, thatthey +did not ſpeakbutlivegreat things: humility willbe the luftre of your Other excellencies: eftatesand honours are but appendants and fine trappings, which addnot any real worth, yet ‡ how are ſome vainminds puffed up with theſe things! Butyehave not fo learned Chrift .

(3.) Thatyou ſteadilyperſevere inthoſegoodways of God,in which you have walked, and beware of heart, or life apoſtacy. You expect happiness whilft God is inheaven,and God expects holineſs from you whilft you are one earth. It was an excellent truth which Toffanus § recommendedto his poſterity in his laſt-willandtestament, from his own experience : " I befeech

66 you (faith he) mydear children and kindred, that you never "beashamed of the truthsof the gospel, eitherbyreaſons of " ſcandals inthe church,or perfecutions upon it; truthmayla " bour foratime, butcannot be conquered; and Ihaveoften " found Godtobewonderfully preſent withthemthatwalk be- "fore him intruth, though for atime they maybe oppoſed " with troubles and calumnies,"

Primus Hæreticorum error eft, poſſe fideles eam notitiam ha. beredesua gratia, ut certa fide statuant fibi remiſſa eſſepeccata. Bellarm. de Juſt. lib. 3. cap. 3 .

Non elaquimur magna, sed vivimus. Tertul. Apolog. † They report that Bucephalus withouthis furniture,wouldfufferagroomon his back, butwhendreſſed with royal trappings and

would ſuffer none to mount him but the king him felf; ſo it istrulythecafe with theſeupſtart noblesamongus, &c.

Obtefter etiamvosliberos, etgeneros cariſſimosne illius veritatis evangelicae unquam vospudeat : potest enim laborate,fed non vinciveritas: etnonfemel expertusfum Dominum Deum mirabiliteradeffe iis qui coram ipfoambulunt, et infua vocationefeduloet integre verfantur; licet ad tempus, odiis, autfimultatibus, aut ca lumniis agitentur. Melch. Adamus, invita Toffani,

The Epistle DEDICATORY. (4.) Lastly, That you keep a ſtrict and conſtantwatch over yourown hearts,left they be enſnaredby the tempting, charming, and dangerous ſnares, attending a full and eaſy condition in the world. There are temptations ſuitedto all conditions. Thoſe that are poorand low ineſtateandreputation, are tempted tocozen, cheat, lie,and flatter, andalltogetup to the mount ofriches and honours ; but thoſe that were born upon that mount, tho' theybe more free from thoſe temptations, yet lie expoſed to othersno leſsdangerous, andthereforewe find,"Not many mighty, not many noble are called," 1 Cor i. 26. Many great and ſtately ſhips, which ſpread much fail, and draw much water, periſh in the ſtorms, when ſmall barks creep along theſhore underthe wind, and get fafe into their port. Never aimat anhigher ſtation in this world, than that you are in|| : Somehavewiſhed in theirdying hour, theyhad been lower, but no wife manever wiſhed himself at the top of honour, at the brinkofeternity.

I willconclude all with this hearty wiſh for you that as God hath ſet youin acapacity ofmuch ſervice for himinyour generation, ſo your hearts maybe enlarged for God accordingly ; thatyou may be very inſtrumental forhis glory on earth, and maygo ſafe, but late to heaven. Thatthe bleſſings ofheaven maybe multiplied uponyou both, andyour hopeful ſpringing branches; and thatyou may live to ſeeyour childrens children, and peace upon Ifrael. In a word, that God will follow theſe truths in your hands with thebleſſing of his Spirit ; and that themanifold infirmities of him that miniſters them, may be no prejudice or bar to their ſucceſs withyou, or any intowhoſe handsthey ſhallcome; which is the heartydefire of

Your mostfaithful Friend,

and Servant in CHRIST,

JOHN FLAVEL.

Hermanus, when dying, bewailed, that he had beſtowed more timeand pains on his palacethan on the temple of God, and encouraged the luxury and wickedness ofthecourt, whichhe ought tohave reſtrained : Thus, with much grieffor fin, his hope ofmercy from Godgreatly wavering, by-ſtanders being filled with great horror, andhimselfdoubtful of his ſtate, his foul entered into eternity. Hist. Bohem. lib. II

102 THE EPISTLE TO THE READER.

EVERY creature, by the inſtinct ofnature, orby the light of reaſon, ſtrives to avoid danger, and get out of harm's way. The cattle in the fields preſaging a ſtorm athand, fly to thehedges and thickets for ſhelter. Thefowls of heaven, by thefame natural inſtinct, perceiving the approach of winter, take their timely flight to awarmer climate. This * naturalists have obſerved of them, and their obſervation is confirmed by ſcripture-teſtimony : of the cattle it is ſaid, Job xxxvii. 6, 7, 8 . " He faith to the ſnow; Be thouon the earth, likewisethe ſmall

" rain, and the great rain of his ſtrength; then the beafts go " into dens, and remain intheir places;" And of the fowls of the air it is ſaid, Jer. viii . 7. "The ſtork in the heavens know- " eth her appointed times, and the turtle, and the crane, and " the ſwallow, obſerve the timeoftheir coming."

But manbeing aprudent and proſpecting creature, hath the advantage of allother cratures in his foreſeeing faculty : " For " God hath taught him more than the beasts of the earth, and " made him wiſer than the fowls of heaven," Job xxxv. 11 . " And awife man's heart difcernethboth time andjudgment," Eccl. viii. 5. For as there are naturalſigns of the change of the weather, Matth . xvi. 3. ſo there are moral ſigns of the changes oftime and providences : yet ſuch is the ſupineneſs and inexcufable regardleſneſs ofmoſt men, that they willnot fear tillthey feel, nor think anydanger very confiderable, till it become inevitable. Weofthisnationhave long enjoyed the light oftheglorious goſpel among us; it hath ſhone in much clearneſs uponthis finful iſland, for more than a whole century ofhappy years : but the longest day hath an end, and we have cauſe to fear our bright fun is goingdown upon us; for the ſhadows in England aregrown greater than the ſubſtance, which isone ſign ofapproaching night, Jer. vi. 4. " The beasts of prey creep out of " their dens and coverts," which is another ſign of night at hand, Pfal. civ. 20. "And theworkmen comehome apace from " their labours, and go to reſt ," which is as fad a ſign as any of the reft, Job vii. 1, 2. Ifa. Ivii. 1, 2. Happy were it, if, in

* Plin. 1. 18, c. 35. Virg.Georg. 1. 1.

The Epistle to the RFADER. 103 ſuch ajuncture as this, everyman would make it his work, and buſineſs to fecure himselfin Chriftfromtheſtormof God's indignation, which is ready to fall upon theſe ſinful nations. It is faid of the Egyptians, when the ſtorm ofhail was coming upon theland, Exod. ix. 20. " He that feared the word of the Lord

" made his ſervants and cattle flee into the houſes." It is but anold fightto fee the prudence of an Egyptian, out-vying the wisdom, and circumſpection of a Chriſtian.

God,who provides natural ſhelter and refuge for all creatures, hath not left his people unprovided with, and deftitute of defence and ſecurity, inthe moſt tempestuous times of national judgments. Itis faid, Mic. v. 5. " This man (meaning the " man Chriſt Jeſus) ſhallbethe peace, when the Affyrian ſhall 6 " come into our land, and when he ſhall tread in our palaces." And Iſa. xxvi. 20. " Come, my people, enter thou into thy " chambers, and ſaut thy doors about thee; hide thyſelf as it " were for a little moment, until the indignation be overpaft."

My friends, let me ſpeak asfreely, as I am sure I ſpeak, feafonably. A found of Judgment is in our ears.; " the Lord's

" voice crieth unto the city, and the man of wisdom ſhall fee " thy name : hear ye the rod, and who hath appointed it," Micah vi. 9. All things round about us ſeem to poſture themſelves for trouble and diſtreſs . Where is the man of wisdom thatdoth not foreſee a ſhower ofwrath and indignation coming ? " We have heard a voice of trembling, offear, andnot ofpeace. " Afk ye now, and fee whether a mandoth travail with child ? " Wherefore do I fee every man with his hand on his loins, as

" awoman in travail, and all faces are turned into paleneſs ?

Alas, for that day is great, ſo that none is like it; it is even " theday of Jacob's trouble, buthe ſhall be delivered out of it," Jer. xxx. 5, 6, 7.

Many eyes are now opened to ſee thecommondanger, but ſome foreſaw it long ago; when they ſaw the general decayof Godliness every where, the notorious prophanity and atheism that overſpread the nations ; the ſpirit of enmity and bitterness against the power of Godliness wherever it appeared: and tho therefeeined tobe a preſent calm, and general quietneſs ; yet thoſe that were wife in heart could not but difcern diftreſs of nations, with greatperplexity, in theſe ſeeds ofjudgment and calamity : But as the ephah fills more and more, ſo the determinedwrath grows more and more viſible to every eye : and it isafondthing to dream of tranquillity, in the midst ofso much iniquity. Indeed, if theſe nations were once ſwept with the befom of reformation, we might hope God would not ſweep

104 The Epiftle to the READER.

them with the befom of destruction ; butwhat peacecanbeex pected, whilst thehighestprovocations are continued ?

Itis therefore thegreat andpreſentconcernmentofall to pro vide themſelves ofa refuge before the ſtorm overtakes them: for, as Auguſtin well obſerves, Non facile inveniunturpraefidia in adverfitate, quae non fuerint in pace quaefita. O take up your lodgings in the attributes and promifes of Godbeforethe night overtake you ; view them often by faith, and clearup your intereſt in them, that you may be able togo to them in the dark, when the minifters and ordinances of Chrift have taken their leave ofyou, and bid you good night.

Whilft many are hafting on the wrath of Godby profane ness, and manybe ſmiting their fellow-fervants ; and multitudes refolve, if trouble come, to fiſh in the troubled waters for fafety and preferment, notdoubting (whenſoever the averflowing flood comes)but they ſhall ſtand dry. O that you would be mourning for their fins, andproviding better for your own fafety.

Reader, it is thy one thing neceffary toget acleared intereſt in Jeſus Chrift; which being once obtained, thou mayeſt face the ſtormwith boldness, and fay, come troubles and diſtreſſes, loſſes and trials , priſons anddeath, Iam provided for you ; do your worſt , you can do me no harm : let the winds roar, the lightnings flash, the rains and hail fall never fo furiously, Ihave agood roof over my head, a comfortable lodging provided for me: My place of defence is the munition of rocks, where " bread ſhall be givenme, and mywaters ſhallbe fure," Iſaa хххій. 1б.

The deſign of the enfuing treatiſe, is to affift thee in this greatwork; and though it was promiſed to theworld many years paft, yet providence hath referved itfor the fittest feafon, andbrought it to thy hand inatime ofneed.

It contains the methodofgrace in the application ofthegreat redemption to the fouls of men, as the former part contains the methodofgrace inthe interpretation thereof by Jeſus Chrift. The acceptation Godhath giventhe former part, ſignified by the defires of many, for the publication of this, hath at laſt prevailedwith me (notwithstanding the ſecret confciousness of my inequality to ſo great an undertaking) to adventure thisfecond part alſo, uponthe ingenuityand candour of the reader.

And I conſent the more willingly to the publication of this, becauſe thedeſign I firſt aimedat, could notbe entire and completewithout it; but eſpecially, the quality of the fubject-matter, which (through the bleſſing and concurrence of the ſpirit)

The Epistle to the READER. 10 maybeusefulboth torouze the drowſyconfciencesofthis fleepy generation, andto affift the upright, in clearing the work of the ipiritupon theirown fouls. Theſe confiderationshaveprevailed withme againſt alldiſcouragements .

Andnow, reader, it is impoſſible for me to ſpeakparticularly anddiſtinctly to the case of thy foul, which I am ignorant of, exceptthe Lordſhall direct mydifcourſe to it inſomeofthe followingſuppoſitions.

Ifthou beone that haſt ſincerely applied, and received Jeſus Chrift by faith, this diſcourſe (through the bleſſing of the Spirit) maybe useful tothee, toclearandconfirm thyevidences, tomelt thyheartin the ſenſe ofthy mercies,and to engage andquicken theeintheway ofthy duties. Here thou wilt ſee what great things the Lordhathdone for thyfoul, andhow theſe dignities, as thou art his fon or daughter, bythe double title of regenerationandadoption, do obtige thee to yield up thyself to God entirely, and toſayfrom thy heart, Lord, whatever I am, I am for thee, whatever I can do, I will do for thee, and whatever I canfuffer, Iwill fuffer the ; and all that I am, or, have, all that Icando, or fuffer, is nothing to what thou hastdone formy foul.

Ifthou be a ſtranger to regeneration andfaith , a perſon that makeſt a powerless profeffion of Chrift ; that haft a name to live, butart dead ; here it ispoffible thou mayeſt meet with ſomething that will convince thee how dangerous a thing it is, tobe anold creature, in the new creature's dress and habit ; andwhat it is that blinds thyjudgment, and is likelieft toprove thy ruin ; a ſeaſonable and full conviction whereof, will be the greatest mercy that can befal thee in this world, if thereby at last,Godmay help thee to put on Chriſt, as well as thename of Chrift.

Ifthou be in darkness about the ſtate ofthy own foul, and willing to have it faithfully andimpartially triedby the ruleof theword, which willnotwarp to anyman's humouror intereſt, here thou wilt find someweak aſſiſtance offered thee, to clear anddifentanglethydoubting thoughts, which(through thy prayer, and the ſupply of the Spirit ofJeſus Chriſt) may lead thee to acomfortableſettlement andinward peace.

Ifthoubea proud, conceited,preſumptuous foul, who haſt too little knowledge, and too muchpride and ſelf-love, to admit anydoubts or fcruples ofthy ſtate towards God, there aremany things inthis treatise proper for thy conviction, and better in.

formation; forwoe to thee, ifthou ſhouldſt notfear, till thou VOL . II. P

106 The Epistle to the READER. begin tofeelthy miſery, ifthytroubles do not come on tillall thy hopes aregone off.

Iknow all theſe things are performed by me withmuch infirmity ; and that the whole management is quite below thedignity of the ſubject. But when I confider the ſucceſs of fermons and books in the world, hath but little relation to the elegancy of language, or accuracy ofmethod, andthatmany maybe useful, who cannot be excellent, I am willing in all humility and fincerity to commit it to be the direction ofprovidence, and the bleffingofthe ſpirit.

Onething I fhall earnestly requestofallthe people of God, intowhoſehands this ſhall fall, that now at laſt they will be perfuaded to end all their unbrotherly quarrels and ſtrifes among themselves, which have waſted ſo much precious time, and decayedthe vital ſpirits ofreligion; hindredtheconverſion ofmultitudes, and increaſed and confirmed the atheiſm of the times, and nowat laſt opened a breach, at which the commonenemy is ready toenter, and end the quarrel to ourcoſt. O puton, as the elect of God, bowels ofmercy, and a ſpiritofcharityand forbearance, if not for your own fakes,yet for the church's fake : Sinon vis tibi parcere, parce Carthagini.

I remember it isnoted in our Engliſh hiſtory as avery remark. able thing, that when the Severn overflowed part of Somerset-

itwas obſerved that dogs and hares, cats and rats, to avoid the common deſtruction, would swim to the next rifing ground, and abide quietly together inthat commondanger,without the leaſt diſcovery of their natural antipathy.

The ſtory applies itſelf, and O that Chriſtians would every where depoſe their animoſities, that the hearts of the fathers might be turned to the children, and the children tothe fathers ; left Godcome and ſmite the earth with a curse.

O that you would dwell more in your cloſets, and be more frequently and fervently uponyourknees. O that you would, fearchyour hearts more narrowly, and fift themmore throughly than ever, before the day paſs as the chaff, and the Lord's fierce anger come upon you: look into your Bibles, then into your hearts, andthen to heaven, for a true diſcovery of your conditions ; and if this poor mite maycontribute anything to that end, it will be a great reward of theunworthy labours of

Thy fervant in CHRIST,

JOHN FLAVEL.

The Method of Gracc. 107 SERMON I.

Opening the general Nature of effectual Application.

1 Cor. i. 30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and fanctification, and redemption. H

E that enquires what is the juſt value andworth of Chrift, afks a queſtion which puts all the men on earth, and angels inheaven, to an everlasting non-plus. The highest attainment of our knowledge, in this life, is to know, that himself, and his lovedo paſs knowledge, Eph . iii. 19. But how excellent ſoever, Chriſt is in himself, what treaſures ofrighteouſneſs ſoever lie in his blood, and whatever joy, peace, and raviſhing comforts, ſpringup to men out of his incarnation, humiliation, and exaltation, they all give down their distinct benefits and coinforts tothem, inthe way of effectual application.

For never was any wound healed by a prepared, but unapplied plaiſter. Never any body warmed by the inoſt coſtly garment made, but not put on: Never any heart refreſhed and comfortedby the richest cordial compounded, but not received : Nor from the beginning of the world was it ever known, that a poor deceived, condemned, polluted, miferable finner, was actually delivered out of that woful ſtate, until of God, Chriſt was made unto him, wisdom and righteouſneſs, ſanctification and redemption.

For look * as the condemnation of thefirst Adam paſſeth not to us, except (asby generation) we are his ; ſo grace and remiſſionpaſs not from thesecond Adam to us, except (as by regeneration) we are his. Adam's fin hurts none but thoſe that are in him : And Chriſt's blood profits none but thoſe that are inhim: How great a weight therefore doth there hang upon the effectual application of Chrift to the fouls of men ! And P2

Parifienfis de caufis, cur Deus homo, cap. 9. Quemadmodum non tranfit Adæ damnatio, nifipergenerationem in carnaliter ex eo generatos: fic non tranfit Chrifti gratia, et peccatorum remiffio, nifi per regenerationem ad fpiritualiter per ipfum regeneratos. Sicut delictumAdæ nonnocet, nififuis, in eo quodfuifunt : fic neè gratia Chrifti prodeft, nififuis, in eo quodfuifunt.

108 The Method of Grace. SERM . I. what is there in the whole world ſo awfully folemn, ſo greatly important, as this is! Such is the ſtrong confolation reſulting from it, that the apoſtle, in this context, offers it tothe believing Corinthians, as a fuperabundant recompenfe for thedefpicable meanneſs, and baſeneſs of their outward condition in this world, of which he had juſt before ſpoken in ver. 27, 28. telling them, though the world contemned themas vile, foolish, and weak, yet " of God Chriſt is made unto themwif- " dom andrighteousness, ſanctification and redemption."

In which words we have an enumeration of the chiefprivileges of believers, and an account of the method whereby they come tobe inveſted with them † .

First, Their privileges are enumerated, namely, wisdom, righteousness, fanctification, and redemption, mercies of inestimable value in themſelves, and ſuch as reſpect a fourfold miſery lying upon finful Man, viz. ignorance, guilt, pollution, and the whole train of miferable conſequences and effects, let in upon the nature of men, yea, the beſt and holiest of men, by fin.

man is not only deep in miſery, but groſsly ignorant, both that heis ſo, andhow torecover himselffrom it : Sin hath left him at once ſenſeleſs of his ſtate, andat a perfect loſs about the true remedy.

To cure this, Chriſt is made tohim wisdom, not only by improvement of thoſe treaſures of wisdom that are inhimself, for the benefit of fuch fouls as are united to him, asanhead, con-

the good of his own members ; but alſo, by imparting hiswisdom to them by the Spirit of illumination, whereby they cometodifcernboth their ſinanddanger ; as alſo the true way of their recoveryfrom both, through the application of Chriſt to their fouls by faith.

But alas ! ſimple illuminationdothbut increaſe ourburden, and exaſperate our miſery, as long as ſin in the guilt ofit is, either imputed toour perſons untocondemnation, or reflectedby ourconfciences in a way of accufation.

With deſign therefore to remedy and heal this fore evil, Chrift ismadeof Goduntous righteousness, complete and perfect righ teouſneſs,whereby our obligation topunishment isdiffolved, and thereby a ſolid foundation for a well-fettled peace ofconfcience firmly eſtabliſhed .

Yea, but although the removing of guilt from our perfons

He aſcribes a fourfold commendation of Chriſt, which comprehends all his virtue,and allthe good we receivefrom him. Cab vinon theplace.

SERM. I. The Method of Grace. 109 and confciences be an inestimable mercy, yet alone it cannot make us completelyhappy: For though a man ſhould never be damnedfor fin, yetwhat is itless thanhellupon earth, to be un.

derthedominion and pollution of everybaſe luft ? Itis mifery enough tobedaily defiled by fin, though aman ſhould never bedamned for it.

To complete thereforethehappiness of the redeemed ; Chrift isnot onlymade of God unto them wisdom and righteousness, theone curing our ignorance, the other our guilt; but he is madefanctification alſo, to relieve us against thedominion and pollutions of our corruptions : " He comes both by water and

66 byblood, notbyblood only, butby water alſo," 1 Johnv. 6. purging as well as pardoning : How complete and perfect a cure is Chriſt !

requiredbeyond allthis tomake ourhappineſs perfect and entire, wanting nothing; and that is the removal of thoſe doleful effects and conſequences of fin, which (notwithstanding all the forementioned privileges and mercies) itill lieupon the fouls and bodies ofilluminated, juftified, and fanctified perfons. For even with thebeſt and holiest of men, what ſwarms of vanity, loads of deadness, and fits ofunbelief, dodaily appear in, and oppreſs their fouls ! tothe imbittering of allthe comforts of life to them ? And howmanydiſeaſes, deformities, pains, oppreſs their bodies, which daily moulder awayby them,till they fall into the graveby death, even as the bodies of other men do, who never received ſuch privileges from Chriſt as theydo ? For if " Chriſtbe inus" (as the apoſtle ſpeaks, Rom. viii. 10.) " the body is dead, becauſe of fin:"

Sanctification exempts us not from mortality.

But from all theſe, and whatsoever elſe, the fruits and conſequences of fin, Chriſt is redemption to his people alſo : This feals up the fum of mercies : This ſo completes the happiness of the ſaints, thatitleaves nothing todefire.

four, wiſdom, righteouſneſs, ſanctification, and redemption, take in all that is neceſſary or defirable, to make a foul truly and perfectlybleſſed.

Secondly, We have here the methodandway, by which the electcome tobe inveſtedwiththeſe excellent privileges: the account whereof, the apostle gives us in theſe words, ["Who " of God is made unto us"] inwhich expreſſion, four things are remarkable,

First, That Chriſt andhis benefitsgoinſeparably andundividedly together: it is Chriſt himself is made all this unto us : we canhavenoſaving benefit feparate and apart from the per

110 SERM. I. The Method of Grace. fon of Chriſt : manywould willingly receive his privileges, who will not receive his perfon; but it cannot be; if we will have one, we must take the other too : Yea, we must accept his perfon firſt, and then his benefits : as it is in the marriage covenant, ſo it is here.

Secondly, That Chriſt with his benefits, must be perfonally andparticularly applied to us, beforewe can receive any actual,

privilege by him ; he must be [made unto us] i. e. particularly applied to us ; as a ſum ofmoney becomes, or is made the ranſom and liberty of a captive, when it is not only promiſed, but paid down in his name, and legally applied for that ufe and end. When Chriſt died, the ranſom was prepared, the

laid down ; but yet the elect continue ſtill in fin and miſery, notwithstanding, till by effectual calling, itbe actually applied to their perfons,and thenthey are made free, Rom. v. 10,

11. reconciled by Chriſt's death, bywhom " we have now re- " ceived the atonement."

Thirdly, That this application of Chriſt, is the work of God, and not of man : " Of God he is made unto us :" The ſame hand that prepared it, muſt alſo apply it, or elſe we periſh, notwithstanding all that the Father hath done in contriving, and appointing, and all that the Son hath done in executing, and accomplishing the deſign thus far. And this actual application is the work of the Spirit, by a fingular appropriation.

Fourthly, and Lastly, This expreſſion imports the ſuitableneſs of Chrift, to the neceffities of ſinners; what they want, he is made to them; and indeed, as money anſwers all things, and is convertible into meat, drink, raiment, phyſic, or what elſe our bodily neceſſitiesdo require; ſo Chriſt is virtually, and eminently all that the neceſſities of our fouls require ; bread to the hungry, and cloathing to the naked foul. In a word, God prepared, and furniſhed him on purpoſe to answer all our wants, which fully fuits the apoſtle's ſenſe, when he faith, " Who of

" God is made unto us wisdom and righteouſneſs, ſanctification " and redemption." The ſum of all is,

Doct. That the Lord Jesus Christ, with allhis precious benefits, becomes ours, by God'sSpecial and effectual application.

There is a twofold application of our redemption, one primary, the other fecondary : The former is the act of God the Father, applying it to Chriſt our furety, and virtually to us in him; the latter is the act of the Holy Spirit, perfonally and actually applying it tous inthework of converfion : The for

SERM. T. 111 The Method of Grace.

mer hath the refpect and relation of an example, model, or pattern to this, and this is produced and wrought by the virtue of that. What was done upon the perfon of Chriſt, was not onlyvirtually done upon us, confidered in him as a common public repreſentative perſon, in which ſenſe, we are faid to die withhim, and live with him, to be crucified with him, and buriedwithhim, but it was alſo intended for a platform, or idea, ofwhat is tobe done by the Spirit, actuallyupon our fouls and bodies, in our fingle perſons. As he diedfor fin, ſothe Spirit applying his death to us in the work ofmortification, cauſes us to die to fin, by the virtue of his death : And as he was quicknedby the Spirit, and raiſed unto life, ſo the Spirit applying unto us the life of Chriſt, cauſeth us to live, by ſpiritual vivification. Now this perſonal, ſecondary, and actual application ofredemption to us by the Spirit, inhis fanctifying work, is that which I am engaged here to diſcuſs, and open ; which I ſhall do intheſe following propoſitions.

Prop. 1. The application of Chriſt to us, is not only comprehensive of ourjustification, but of all those works of the Spirit, which are known to us in fcripture, by the names of regeneration, vocation, fanctification, and converfion.

Though all theſe terms have ſome ſmall reſpective differences among themſelves, yet they are allincluded in this general, the applying, and putting on of Chriſt, Rom. xiii. 14. " Put ye onthe LordJesus Chrift ." Regeneration expreſſes thoſe ſupernatural, divine, new qualities, infuſed by the Spirit into the foul, which are the principlesof all holy actions .

Vocation expreſſes the terms from which, and to which, the foul moves, when the Spirit works ſavinglyupon it, under the gofpel-call.

Sanctification notes anholy dedication of heart and life to God: our becoming the temples of the living God, ſeparate fromall prophane ſinful practices, to the Lord's onlyuſe and ſervice.

Converfion denotes the great change itſelf, which the Spirit cauſethupon the foul, turning it by a ſweet irrefſiſtable efficacy from the power of fin and Satan, to God in Chriſt.

Now all theſe are imported in, and done by the application of Chrift to ourfouls: For whenonce the efficacyof Chriſt's death, and the virtue of his refurrection, come to take place upon the heart of anyman, he cannot but turn from fin to God, and become a newcreature, living and acting by new principles and rules. So the apoſtle obſerves, 1 Thef. i. 5, 6. ſpeaking of the

112 SERM. 1. The Method of Grace. effect of this work of the Spirit upon that people, " OurGof4 pel (faith he) came not to you inword only, but in power ; " and in the HolyGhoft:" There was the effectual application of Chrift to them. " And you became followers of us, and

" of the Lord," ver. 6. there was their effectual call. "And "

" ye turned from dumb idols to ſerve the living and true God," ver. 9. there was their couverſion. So that ye were enſamples to all that believe," ver. 9. there was their life of fanctification or dedication to God. So that all theſe are comprehended in effectual application.

Prop. 2. The application of Chriſt to thefouls of men, is that great project and design of God in this world, for the accomplishment whereof, all the ordinances, and all the officers ofthegospel, are appointed and continued in the world.

This the gofpel exprefly declared tobe itsdirect end, and the greatbuſineſs of allits officers,Eph. iv. 11 , 12. " And he gave

" fome apoſtles, and ſome prophets, and ſome evangeliſts, and " ſome paſtors and teachers ; till we all come in the unity of

" the faith, and the knowledge of the Son of God; to a per- " fect man, unto the meaſure of the ſtature of the fulness of τι Chrift," i. e. the great aim and ſcope of all Chrift's ordinances and officers, are to bring men into union with Chrift, and fobuild them up toperfection in him: or to unite them to, and confirm them in, Chrift : And whenit ſhall have finiſhed this deſign, then ſhall the whole frame of goſpel-ordinances be takendown, and all its officers diſbanded. "The kingdom" (i. e. this prefent oeconomy, manner, and formofgovernment) " shall be delivered up," 1 Cor . xv. 24. What are miniſters, but the bridegroom's friends, ambaſſadors for God, to beſeech men to be reconciled? When therefore all the elect are brought home in a reconciled ſtate to Chrift, when the marriage of the Lamb is come, our work and office expire together.

Prop. 3. Such is the importance andgreat concernment of the personalapplication of Chrift to us by the Spirit, that whatsoever the Father hath done in the contrivance, or the Son hath done in The accomplishment of our redemption, is all inavailable, and ineffectual, to ourfalvation, without this.

It is confefſedly true, that God's good pleaſure appointing us from eternity to falvation, is, in its kind, amost full and fufficient impulsive cauſe of our falvation, and every way able (for ſo much as it is concerned) toproduce its effect. And

humiliation and fufferings are a moſt complete, and fufficient meritorious cauſe of our falvation, to which nothing can be added to make it more apt, and able to procure our

SERM. I. The Method of Grace. 113 falvation, than italready is: Yet neither the oneor the other canactually fave any foul, without the Spirit's application of Chriſt to it: for where there arediversfocial causes, or concauses, neceffary toproduce one effect, there the effect cannot beproduced, untilthe laſt cauſe hath wrought. Thusit is here, the fatherhath elected, and the Son hath redeemed; but until the Spirit (who isthe last cauſe) hath wroughthispart alſo, we cannotbe ſaved. For he comes in the Father's and inthe Son's name and authority, toput the lafthand tothe work of our falvation,bybringingall the fruits ofelectionand redemptionhome to our fouls in this work of effectual vocation. Hence the apoſtle, I Pet i. 2. noting theorderofcauſes in theiroperations, forthe bringingabout of our falvation, thus ſtates it : "Elect, " acording to the foreknowledge of God the Father, through " ſanctification of the Spirit unto obedience, and ſprinklingof " the bloodof Jesus Chriſt." Hereyou find God's election and Chrift's blood, the two great cauſes ofſalvation, and yet neither oftheſe alone, norboth togethercan fave us; there mustbe added the fanctification of the Spirit, by which God's decree is executed ; and the ſprinkling (i. e. the perſonal application of Chrift'sblood) aswell asthe ſhedding ofit, beforewe can have thefaving benefitofeither of the former cauſes.

Prop. 4. The application of Christ, with hisfaving benefits, is exactly ofthefame extent and latitude with the Father's election, and the Son's intention in dying, and cannot poſſibly be extended to onefoul farther.

" Whom hedid predeſtinate, themhealſo called," Rom. viii. 30. and Acts xiii. 48. " As many as were ordained to eternal " life, believed;" 2Tim. i. 9. "Who hath ſaved and called us with an holy calling, not according to our works, butaccording to his own purpoſe andgrace,which was given us in " Chrift Jefus, before the foundationoftheworld."

The Father, Son, and Spirit, (betwixtwhom was the council of peace) work out their deſign in a perfect harmony and confent : As there was nojar in their council, ſothere can be none in the execution of it: thoſe whom the Father, before all time,did chuſe; they, andthey only, are the perfons, whom the Son, when the fulness of time for the execution of that decree was come, died for, John xvii. 6. " I have manifeſted " thy name unto the men, which thou gaveſt me out of the " world; thine they were, and thou gaveſt them me ;" andver. 19. " For their fakes I fanctify myself;" (i. e.) confecrate, devote, or fet myſelfapart for a facrifice forthem. Andthoſe for VOL. II.

114 The Method of Grace. SERM. I whom Chriſt died, are the perſons towhomthe Spirit effectually applies the benefits and purchases of his blood : He comes in the name of the Father and Son : " But the world cannot re- " ceive him, for it neither fees, nor knows him," John xiv. 17.

They that are not of Chrift's ſheep, believe not," John x. 26.

indeed afulness ofſaving power, but thediſpenſation thereof is limitedby the Father's will; therefore he tells us, Mat. xx. 23. " It is notmine togive,but it shall begiven to " them forwhom it is preparedofmy Father:" In which words he noways denies his authority, to give glory as well as grace ; only ſhews thatin the diſpenſation proper tohim, as Mediator, he was limited by his Father's will and counſel. And thus alfo are the diſpenſations of graceby the Spirit, in like manner, limited, both by the counſel and will of the Father and Son. For as he proceeds fromthem, ſo heacts in the adminiſtration proper tohim, by commiſſion fromboth. Johnxiv.

26. " The holy Ghoſtwhom the Father will fend in my name;" and as he comes forth into the worldby this joint commiſſion,

his difpenfations are limited inhis commiſſion; for it is ſaid, John xvi. 13. " He shall not speak ofhimself, but whatſoever he " ſhall hear, that ſhall he ſpeak;" (i. e.) He fhall in all things act according to his commiffion, which the Father and Ihave givenhim.

The Son cando nothing ofhimself, but what he feeth the Fatherdo, John v. 19. And the Spirit can do nothing ofhomſelf, butwhat he hears from the Father and Son : And itis impoſſibleit ſhouldbe otherwise, confideringnotonly the unity of their nature, but alſo of their will and deſign. So that you fee the applications of Chrift, and benefits by the Spirit, are commen Surable with the Father's ſecret counſel, and the Son's deſign in dying, which are the rule, model, and pattern of the Spirit's working.

Prop. 5. The application of Christ tofouls, by the regenerating work of the Spirit, is thatwhich makes thefirst internaldifference, and distinction among men.

It is very true, that in reſpect of God's fore-knowledge and purpoſe, there was adiſtinction betwixt oneman and another, beforeanymanhad abeing, onewas taken, another left : Andwith reſpect to the death of Chriſt,there is agreat difference betwixt oneand another: He laid down his lifefor the sheep, he prayed for them, and not for the world; butal this while, as to any relative change of ſtate, or real change of temper, they are upon a level with the rest of the miferable world. The elect them-

SERM. I. The Method of Grace. 115 ſelves are "by nature the children of wrath, even as others," Eph . ii . 3. And to the fame purpoſe the apostle tells the Corinthians, I Cor. vi. 11. (when he hadgiven in that black bill, defcribing the moſt lewd, profligate, abominablewretches in the world, men whoſe practices did ſtink inthe very noſtrils of nature, and were able to make the more ſober Heathens blush ; after this he tells the Corinthians) "And ſuch wereſome ofyou, " but ye are washed," &c. q. d. look, theſe were your companionsonce : as they are, you lately were.

The work of the Spirit doth not onlyevidence, and manifeſt that difference which God's electionhath made between men and man, as the apostle ſpeaks, 1 Theff. i. 4, 5. But it alſo makes atwofold difference itſelf,namely inſtate and temper ; whereby they viſibly differ, not only fromothermen, butalſofromthemſelves: after this work, though a man be the who, yet not the what hewas. This workof the Spirit, makes us new creatures, namely, for quality and temper, 2 Cor . v. 17. "Ifanyman be " in Chriſt, he is a newcreature: old things are paſtaway, be- " hold, all things are become new."

6. The application of Christ, by the workofregeneration, is that which yields unto men alltheſenſibleſweetness, and refreſbingcomforts, that they havein Chrift, andin all that he hath done, fuffered, orpurchasedforfinners.

An unſanctified perſonmay reliſhthe natural ſweetness of the creature, as well as he thatis ſanctified; he may alſo ſeem to reliſh and taſte ſome ſweetneſs in the delicious promiſes anddifcoveries of the gospel, by a misapplication of them tohimself. But this is like the joy ofa beggar, dreaming he is aking ; but he awakes and finds himselfabeggar ſtill: butfortherational, folid, andgenuine delights, and comforts of religion, noman taſtes them, tillthis work of the Spirit hath firſt paſſedupon his foul: it is an encloſed pleaſure, aſtranger intermeddles not with it. " The white stone, and the new name," (denoting the pleaſant reſults and fruits ofjuſtification and adoption) "no

" man knows but he that receives it," Rev. ii . 7. There are all thoſe things wanting in theunſanctified (though elect) fouls, that ſhould capacitate and enable it to reliſh the ſweetness of Chriſtand religion, namely, propriety, evidence, and ſuitableneſs of ſpirit.

Propriety is the ſweeteſt part ofany excellency; therefore Luther waswont to say, that the ſweetness of the goſpel lay moſtly in pronouns, as me, my, thy, &c. who loved [me] and gavehimſelffor me, Gal. ii. 20. Chriſt Jeſus (my] Lord, Phil,

116 SERM. 1. The Method of Grace.

" iii. 18. SoMat, ix. 2. " Son, be of good cheer. [thy) fins are forgiven." Take away propriety, andyou deflower thevery goſpel, of its beauty and deliciouſneſs: and as propriety, fo

Evidence is requifite tojoyand comfort; yea, ſo neceffary, that even intereſt and propriety afford no ſenſible ſweetneſs without it. For as to comfort, it isallone not to appear, and not to be. If I am regiſtred in the book of life, and know it not, what comfort can my name there afford me ? Besides, to capacitate afoul for the ſweetneſs and comfort of Chriſt there isalſoan agreeable temperofſpirit required; forhow can Chrift be ſweet to that man's foul, whoſe thoughts reluctate, decline, ornaufeateſoholyand pure an object ? Now, all theſe requifites being the proper effects and fruits of the Spirit's fanctifyingoperations uponus, itisbeyondcontroverfy, thar the confolations of Chriſt cannot be taſted, until the application of Chriſt be first made.

Propof. 7. Theapplication of Christ tothefouleffectually, though itbesofar wrought in thefirstsaving work of the Spirit, as trulyto entitlethefoul to Cbrift, andſave itfrom the dangerofperishing; yet it is a work gradually advancing in the believer's foul, whilst it abides on thisfideheavenandglory,

It is true, indeed, that Chriſt is perfectly and completely ap. plied to the ſoul in the firſt act, for righteouſneſs, "Juſtifica- " tion being a relative change *, properly admits nodegrees, " but is perfected together, and atonce, in one only act ; thơ " as to its manifeſtation, and ſenſe, it hath various degrees:" But the applicationof Chrift tous, for wisdom, and fanctificatien, isnotperfectedinone ſingle act, but riſes by many, and flow degrees to itsjuſt perfection.

Andthoughweare truly faid tohe come to Chriſt when we firſt believe, John vi. 35.yet the foul after that is ſtillcomingto himby farther acts of faith, I Pet. ii. 4. " To whom [coming] " asuntoa living ſtane:" theparticlenotes acontinuedmotion, bywhich the ſoul gains ground, and ſtillgets nearer and nearer to Chriſt ; growing ſtillmore inwardlyacquainted with him. The knowledge of Chriſt grows upon the foul as the mornings light, from its firſt ſpring, tothe perfect day, Prov. iv. 18. every graceofthe Spirit grows, ifnot ſenſibly, yet really; for it is in difcerning the growth of ſanctification, as it is indifcerning the

Nullos proprie diétosgradus admittit,fed unico actufimul ac fomel exiftit perfecta, quamvis quoadmanifeftationem, fenfum, et effelta; varioshabetgradus. Amef.

SERM. I. The Method of Grace. 117 growth ofplants, which we perceive rather creviffe, quam crefcere; tohavegrown, than togrow. And asitthrives inthefoul, bydeeper radications of the habits, and more promptitude and fpirituality in the actings; ſo Chrift, and the foul, proportionably, cloſe more and more inwardly, and efficacioufly, tillat laſt it is whollyiwallowed up in Chrift's full and perfect enjoyment.

Propof. 8. Lastly, Although the feveral privileges andbenefits forementionedare alltrulyandreally bestowed with Gbrift uponbelievers, yet theyare not communicated to them in oneandthefame way and manner ; but differently, anddiverfly, as their respective natures do require.

four illustrious benefits are conveyed from Chriſt tous inthreedifferent ways and methods : his righteouſneſs ismade oursby imputation : hiswisdomandfanctification by renovation: his redemptionby ourglorification.

Iknow the communication of Chriſt's righteouſneſs tousby imputation, isnot onlydenied, but + ſcoffedatby Papifts ; who ownno righteousness, butwhat is (at leaft) confounded with thatwhich is inherentin us; and for imputative (blasphemoufly ſtiled by them putative) righteousness; they flatly deny it, and look upon it as a moſt abſurd doctrine, every where en. deavouring to load it with theſeand ſuch like abfurdities. That if God imputes Chriſt's righteouſneſs to the believer, andaccepts what Chriſt hath performed for him, as ifhe hadperfor. medit himself; thenwemaybe accounted asrighteous as Chriſt. Thenwemay be theredeemersoftheworld. Falſe andgroundleſs conſequences ; as ifa man ſhould ſay, mydebt is paidby by furety, therefore I am as rich as he. "Whenwe say the " righteousness of Chrift is made oursby imputation †, we think " not it ismadeours according toits univerſal value,butaccord- " ing to our particular neceffity : not to make others righteous " butto make us fo: not that we have formal intrinfical righ-

" teousness of Chriſt in us, as it isin him, but a relative righte- " ouſneſs, which makes us righteous, even as he is righteous, " not as to thequantity, but as to the truthofit: nor is itim- " puted to us, as though Chriſtdeſigned tomakeus the causes

phantom ſprung of Luther's brain. Stapleton. $ Non formali intrinfeca juftitia, fed relativa : non quoad quantitatemfed veritatem ; fit enimfinita applicatio infinitaejuftitiae; fi aliter, aeque juſti eſſemus ut Christus, at non : justitia Chriftifit nostra, non quoad univerfalem valorem, fed particularem neceffitatem; et imputatur nobis, nonut caufisfalvationis,fed ut Subjectisfalvandis.

118 The Method of Grace. SERM. I. " offalvation to others,but thesubjects offalvation ourſelves ;" it is inhesively in him, communicatively it becomes ours ; by imputation, the ſin of the firſt Adam becomes ours, and the fameway the righteousness of the ſecond Adam becomes ours, Rom. v. 17. This way the Redeemer became fin for us, and this waywe are madethe righteouſneſs of God in him, 2 Cor. v. 21. This way Abraham the Father of believers was juſtified, therefore this way allbelievers, the children of Abraham, muft bejuſtified alſo, Rom. iv. 22, 23. And thus is Chriſt's righteouſneſs made ours .

But in conveying and communicating his wisdom, and fanctification, he takes another method, for this is not imputed, but really imparted, tous,by the illuminating andregenerating work of the Spirit : theſe are graces really inherent in us : our righteouſneſs comes from Chriſt, as afurety, but our holineſs comes from him, as aquickening head, ſending vital influences into all hismembers.

Now theſe gracious habits being ſubjected and feated in the fouls ofpoor imperfect creatures, whoſe corruptions abide and work in the very ſame faculties where grace hath its reſidence, it cannot be, that our fanctification ſhould be ſo perfect and complete, as our juſtification is, which inheres only in Chriſt.

SeeGal. v. 17. Thus are righteouſneſs,andſanctification, communicated and made ours : but then,

For redemption, that is to ſay, abſolute and plenary deliverancefrom all the ſad remains, effects, and conſequents of fin, bothupon foul andbody; this ismade ours, (or, tokeep to the terms) Christ is made redemption to us by glorification ; then, and not before, are theſe miferable effects removed ; we put off theſe togetherwith thebody. So that look, asjustification cures theguilt of fin, andfanctification the dominion and power of fin,

glorification removes, together with its existence and being, all thoſe miſeries which it let in (as at a flood-gate) upon our whole man, Eph . v. 26, 27.

Andthus of God, Chriſt is made unto us wisdom andrighteouſineſs, fanctification and redemption; namely, by imputation, regeneration, and glorification.

I ſhall next improvethe point inſome useful inferences. Inference 1. Learnfrom hence what anaked, deftitute, and

But it is ſaid he is made untous, wisdom, righteousness, fanc tification and redemption, therefore any worth or merit in us excluded. Whence itlikewiſe follows, that we were foolish, unrighteous, unholy, and ſlaves of the Devil.

SERM. I. The Method of Grace. 119 empty thing, apoorfinner is, in his naturaland unregenerate State.

He is onethat naturally, and inherently, hath neither wifdom, nor righteouſneſs, ſanctification, nor redemption; all theſe must come from without himſelf, even from Chriſt ; who is made all this to a ſinner, or elſe hemust eternally periſh .

Asno creature (in reſpect of external abilities) comes under morenaturalweakness intothe world thanman, naked, and empty, and more ſhiftleſs and helpless than any other creature : fo it is with his foul, yea, much morethan fo : all our excellencies are borrowed excellencies, no reaſon therefore to be proud of any of them ; 1 Cor. iv. 7. " What haft thou that thou haft not " received ? Now, ifthou didſt receive it, why doſt thou glo-

" ry, as if thou hadſt not received it ?" q. d. What intolerable inſolence, and vanity, would it be for aman that wears the rich and coſtly robe of Chrift's righteouſneſs, inwhich there is notone threadof his own ſpinning ; but all madebyfree-grace, and not byfree-will; to jet proudly up anddown the world in it, as if himself had madeit; and he were beholdentonone for it ? O man ! thine excellencies, whatever they are, are borrowedfrom Chriſt, they oblige thee to him, buthe canbe no more obliged to thee, who wearest them, than the fun is obliged to himthat borrows its light, or the fountain to him that draws its water for his uſe and benefit. 1 And it hath ever been the care ofholy men, when they have viewed their own gracious principles, or beſt performances, ſtill todiſclaim themſelves, andown free-grace, as the fole author of all. Thus holy Paul viewing the principlesofdivinelifeinhimfelf, (the richest giftbeſtowed upon man inthis worldby Jefus Chrift) how doth he renounce himself, anddeny the least part of the praiſe andglory asbelonging tohim, Gal. ii. 20. "Now

" I live, yet not I ; but Chriſt liveth in me :" and fo for the beſt duties that ever he performed for God; (and what mere man ever did more for God ?) Yet when, in ajuſt and neceffarydefence, hewas conſtrained to mentionthem, I Cor. xv. 10.

how carefully is the like [Yet not 1] preſently added ? " I labouredmore abundantly than they all, yet not I; but the grace of God whichwas with me." "

Well then, let the ſenſe of your own emptineſs by nature, humble, and oblige you the more to Chriſt, from whom you receive all you have.

Infer. 2. Hence we are informed, that none can claim benefit by imputed righteousness, but those only that live in thepowerof

120 SERM. 1. TheMethod of Grace.

inherent holiness: to whomsoever Christ is made righteousness, to himhe alſo ismade fanctification.

The goſpel hath not the least favour for licentiouſneſs. Itis everywayas careful to preſs mento their duties as to inſtruct them in theirprivileges, Tit. iii. 8. " This is a faithtul ſaying ;.

" and theſe things Iwill that you affirm conftantly; that they "which have believedin God, might be careful to maintain "good works." It is alooſe principle,divulged by libertines, to the reproach of Chriſt, and his gofpel, that fanctification is notthe evidence of our juſtification. And Chrift is as much wrongedby them who ſeparate holiness from righteouſneſs (as ifa fenfual vile lifewere conſiſtent withajuſtified ſtate) ashe is inthe contrary extreme,by those whoconfound Chriſt's righteouſneſs with man's holiness, in the pointofjuftification ; or that own no other righteouſneſs, butwhat is inherent inthemselves. The former opinion makes him a cloak for fin, the latter a needlessfacrifice for fin.

It is true, our fanctification cannotjustify us before God; butwhat then, cannot itevidence our juſtification before men ? Isthere no neceffity, or use for holiness, becauſe it hath nohand in our juſtification ? Is the preparation of the foul for heaven, by altering its frame andtemper, nothing ? Is the glorifying of our Redeemer, by the exerciſes ofgrace in the world, nothing ? Doth the work of Chriſt render thework of the Spiritneedleſs? Godforbid: "He came notbyblood only,butby water alfo,"

1 Johnv. 6. Andwhenthe apostle faith, in Rom. iv. 5. " But " unto him that worketh not, but believeth on him that juſli- " fieth the ungodly, his faith is counted for righteousness:" the scopeof it isneither to characterize and deſcribe thejuftified perfon, as one that is lazy, and ſlothful, and hath nomind to work, or rebellious and refractory, refuſingobediencetothecommands of God ; butto reprefent him as anhumbled finner, who is convinced of his inability to work out his own righteousness by the law, and fees all his endeavours toobey the law fall ſhort ofrighteousness, andtherefore is ſaid, inalaw-ſenſe, not towork, becauſe he doth not work ſo as to answer the purpoſe and endofthe law, which accepts of nothing beneath perfect obedience.

Andwhen (inthe fametext)the ungodly are faid to bejuſtified, that character deſcribes not the temper and frame of their hearts and lives, after their juſtificaton, but what it was before, not as it leaves, but as it found them *.

the ungodly antecedentlynotconſequently. Par.

SERM. F. 121 The Method of Grace.

Infer. 3. How unreasonable, andworse than brutish, is thefin of infidelity ; by which thefinner rejects Christ, and withhim all thoſe mercies, and benefits, which alone can relieve andcurehis mifery!

He isby nature blind and ignorant, and yet refuſes Chriſt, whocomes tohim with heavenly light and wisdom: he is condemned by the terrible ſentenceof the law to eternal wrath, and yet rejects Chriſt, who renders to him complete and perfect righteouſneſs : he is wholly polluted andplunged into original and actual pollutions of nature and practice, yet will have none of Chriſt, who would become ſanctification to him. He is oppreſſed in ſoul and body, with the deplorable effects and miſeries ſin hathbrought upon him, and yet isſo in love with hisbondage, thathe will neither accept Chriſt, nor the redemptionhebringswithhimto ſinners. O! what monsters, what beaſts, hath ſin turned its fubjects into ! " You will not come to me, that ye may have life," John v. 40. Sin hath ſtabbed the finner to the heart, the wounds are all mortal, eternaldeath isinhis face; Chrift hath prepared the only plaitter that can cure his wounds, but he will not fuffer him to apply it †. He acts like one in lovewith death, and thatjudges it ſweet to periſh. So Chriſt tells us, Prov. viii. 36." Allthey that hate me, love death:" not in itſelf, butin its cauſes; with which it is inſeparably connected. They are loth to burn, yet willing to fin ; though fin kindle thoſe everlaſting flames. So that in two things the unbeliever ſhews himselfworse than brutiſh, he cannot think ofdamnation, the effect of fin, without horror ; and cannotyet think of fin, the cauſe of damnation, without pleaſure; he is loth to periſh to alleternity without remedy, and yet refuſes and declines Chriſt as ifhe were an enemy, who onlycan and would deliver him fromthat eternal perdition. Howdo men act therefore, as ifthey werein love with their ownruin ! Many poor wretches now in the way to hell, what an hard ſhift do they make to caſt themselves away ! Chriſt meets them manytimes in the ordinances, where they ſtudiouflyſhunhim : many times checks them in their way by convictions, which they make an hard ſhift toovercome and conquer.

that anyone is ſo mad, as willinglyand knowingly tolove death, which we allnaturally abhor ; but becauſe that is the fruit ofdeſpiſing the wisdom of God, whichatlengthbringsdeath onus. Lavat. on theplace.

VOL. II.

122 The Method of Grace. SERM . I. Ohhowwilling are they to accept a cure, a benefit, a remedy, foranythingbut their fouls ! You ſee then that ſinners cannot, (ſhould they ſtudy all their days to do themſelves a miſchief), take a readier courſe to undo themſelves, than by rejecting Chriſt in his gracious offers.

Surely the ſin of Sodom and Gomorrah is leſs than this fin. Mercy itſelf is exasperated by it, andthedamnation offuch as reject Chrict, (ſo prepared for them, with whatever theyneed, and ſo ſeriouſly and frequently offered tothem upon the knee ofgoſpel entreaty), isjuſt, inevitable, andwillbe more intolerablethanany in theworld beſide them. It is juſt, for the finner hath but his own option, or choice : he isbut come to the endwhich he was often told his way would bring him to. It is inevitable, for there is no other way to ſalvation, but that "which is rejected. And it will be more intolerable than the damnation of others, becauſe, neither Heathens nor devils, ever aggravated their fins by ſuch an horrid circumſtance, as the wilful refuſing ofſuch an apt, offered, and only remedy.

Infer. 4. What a tremendous ſymptom ofwrath, andfad character of death, appears upon that man'sfoul, to which no effectual application of Chrift can be madeby thegospel.

with his benefits, is frequently tendered to them in the goſpel; they have been beſeeched once and again, uponthe knee of importunity, to accept him, thoſe entreaties and perſuaſionshavebeenurgedby the greatest arguments, thecommand of God, the love of Chriſt, the inconceivable happineſs or mi-

which unavoidably follow the accepting or rejecting ofthoſe offers, and yet nothing will affect them: alltheir pleas for infidelity have been over and over confuted, their reaſons and confciences have ſtood convinced; they have been ſpeechless, as well as Chriſtleſs: not one found argument is found with themto defend their infidelity: theyconfeſs in general, that ſuch courſes, as theirs are, lead to deſtruction. They will yield themto be happy fouls that are in Chriſt; andyet, when it comes to the point, their own clofing with him, nothing willdo; all arguments, allentreaties, returntous without fuccefs..

Lord! what is the reaſon of this unaccountable obſtinacy ? Inother things itis not ſo: iftheybe ſick,they are ſo far from rejecting a phyſician that offers himself, that they will fend, and pray, andpayhim too. Ifthey be arreſted for debt, and any onewillbe a furety, and pay their debts for them, words can hardly expreſs the ſenſe they have of ſuch a kindness : but though Chrift wouldbeboth aphyſician and ſurety, andwhat

SERM. I. The Method of Grace. 123 ever elſe their needs require, they will rather periſh toeternity, thanaccept him. What may we fear tobe the reaſonof this, but becauſe they are not of Chriſt's theep, Johnx. 26. The Lord open the eyes of poor ſinners, to apprehend not onlyhowgreat a ſin, buthowdreadful a ſign, this is.

Infer. 5. IfChrist, with all his benefits, bemadeours, by God's Specialapplication, whataday ofmercies then is theday ofconverfion! what multitudes of choice bleſſings visit the converted foulinthatday!

" This day, (faith Chriſt to Zaccheus, Luke xix. 9.), is fal- " vationcome to this houſe. In this day, Chriſt cometh into thefoul, andhe comes notempty, but brings with him all his treaſuresofwisdom, andrighteouſneſs, ſanctification andredemption. Troops ofmercies yea,of the beſtofmercies, comewith him. It is aday of ſingular gladneſs and joy to the heart of Chriſt, when he is eſpouſed to, and receivedby the believing foul ; it is a coronation-day to a king. So you read, Cant. iii.

11. " Go forth, O yedaughters of Zion, andbehold king Solo- " mon with the crown wherewith his mother crowned him in " theday of his eſpouſals, and in theday of the gladneſs of his "heart."

Where, under the type of Solomon inhisgreatest magnificence andglory, when the royal diadem was ſet upon hishead, andthe people ſhouted forjoy, ſo that the earth didring again, is ſhadowed out the joy of Chriſt's heart, when poor fouls,by theirhigh eſtimationofhim,andconſenttohisgovernment,do, as it were, crown him with glory and honour, and make his heartglad.

Now, if the day of our eſpouſals to Chriſt, be theday of the gladneſs of his heart, and he reckons himself thus honoured and glorifiedby us, what aday ofjoyand gladneſs ſhould itbe to ourhearts, and how should we be tranſportedwith joy, to fee a King from heaven, with all his treaſures ofgrace and glory, beſtowinghimself freely, and everlastinglyupon us, as our portion ! Nowonder Zaccheus came down joyfully, Luke xix. 6. ; thatthe eunuch went home rejoicing, Acts viii. 39.; that the jaylor rejoiced, believing in Godwith allhis houſhold, Acts xvi.

34.; that they that were converted, did eat their meatwith gladneſs, praiſing God, Acts ii. 41, 46.; that there was great joy among them of Samaria, when Chriſt came among them in the preaching of the gospel, Acts viii. 5, 8. I ſay, it is no wonderwe read offuchjoy accompanying Chriſt intothe ſoul, when weconſider, that, inoneday, ſomanybleſſings meet to R2

124 The Method of Grace. SERM. I. gether in it, the leaſt ofwhich isnot tobe exchangedfor allthe kingdoms of this world, and the glory of them. Eternity itſelf willbut fuffice to bleſs God for the merciss of this oneday.

Infer, 6. If Christ be made allthis to everyfoul, untowhom he is effectually applied, what cause then have those fouls, that are under the preparatory work of the Spirit, and are comenigh to

Chrift, andallhis benefits, tostretchout theirhands. withvehe ment defire, to Chrift, andgive him the most importunate invitation into theirfouls !

The wholeworld is diſtinguiſhable intothreeclaſſes,or forts of perſons : fuch as arefar from Christ; fuch as are notfar from Christ ; and ſuch as are in Christ. They that are in Chriſt,have heartily received him. Such as are far from Chriſt; willnot opentohim; their hearts are faſt barredby ignorance, prejudice, and unbelief against him: But thoſe that are come under the preparatory workings of the Spirit, nigh to Chriſt, who fee their own indiſpenſible neceſſity of him, and his fuit ableneſs to their neceſſities, inwhom alſo encouraging hopesbegintodawn, and their fouls are waiting at the foot of God for power to receive him, for an heart tocloſe ſincerely anduniverſally with him ; Oh what vehement deſires ! what ſtrong pleas ! what moving arguments ſhould ſuch perſons urge, and plead to win Chriſt, and get poſſeſſion of him! theyare in fight of their only remedy; Chriſt and ſalvation are come to their verydoors : there wants but afew things to makethem bleſſed for ever. This istheday in which their fouls are exerciſedbetweenhopes and fears : Nowthey are much alone, and deep in thoughtfulness, theyweep and make fupplication for aheart tobelieve, and that against the great diſcouragements with which they encounter.

Reader, ifthis be the caſe ofthyfoul, itwillnotbe the leaft piece of ſervice I cando for thee, to ſuggeſt ſuch pleasas inthis caſe are proper to be urged forthe attainmentof thy defires, andthe cloſing of the match between Chriſt andthee.

First, Pleadthe abſolute neceffity which now drives theeto Chriſt: Tell him thy hope is utterlyperished inall other res fuges. Thou art come likea ſtarving beggar tothe laſtdoor ofhope. Tell him thou now beginneſt to fee the abfolute ne. ceffity of Chriſt. Thybody hath not somuchneed ofbread, water, or air, asthy foul hath of Chrift; and that wisdom and righteousness, ſanctification andredemption, that are in him.

Secondly, PleadtheFather's graciousdefign in furniſhingand ſending him intothe world,and hisowndeſigninacceptingthe Father's call. LordJeſus, waſtthou not " anointed topreach

SERM. I. The Method of Grace. 125 "goodtidings tothe meek, tobindup the broken-hearted, and " toproclaim libertyto thecaptives, andthe opening of the prifon " tothemthat are bound?" Ifa. lxi. 1, 3. Beholdanobject ſuitable tothineoffice: whilft I was ignorant of my condition, I hada proudrebellious heart, but convictionand ſelf-acquaintance have nowmelted it : my heartwas harderthan the nether inill-ftone, and it was as eaſy todiſſolve the obdure rocks, as to thaw and melt my heart for fin; butnow Godhath made my heart foft, I ſenſibly feel the miſery of my condition. I once thought myſelfat perfect liberty, butnow I ſeewhat I conceited tobeperfect liberty, is perfect bondage; and never did apoor prifoner figh fordeliverance more than I, Since thenthou hast given me a foul thus qualified, though ſtill unworthy, for the exerciſe of thine office, and execution of thy commiffion ; Lord Jefus, be, according to thy name, aJeſus untome.

Thirdly, Pleadthe unlimited and general invitation made to fuch fouls as you are, to come to Chriſt freely. Lord, thou haftmade open proclamation; " Ho, every one that thirſteth, " comeye to the waters." Iſa. lv. 1.; and Rev. xxii. 17. " Him " that is a-thirſt come." In obedience to thy call, lo, I come ; had I not been invited,my coming to thee,dear Lord Jefus, hadbeenan actofpreſumption, but this makes it an act ofduty andobedience.

Fourthly, Plead the unprofitableness of thyblood to God, Lord, there is no profit inmyblood, it willturn to no moreadvantage totheetodeſtroy, than it will to ſave me ; ifthou ſend metohell, (as the meritof my ſin callsupon thyjustice todo),

be there diſhonouring thee to all eternity, and thedebt I owe thee never paid. But, ifthou apply thy Chriſt to me for righteouſneſs, fatisfaction for all that I have done, will be laid down in one full, complete fum; indeed, ifthe honour ofthy juſtice lay as a bar tomypardon, it would ſtop my mouth ; but when thy juſtice, as wellas thy mercy, ſhall both rejoice together, andbe glorified and pleaſed in the ſame act, what hinders butthat Chriſt be applied tomy foul, ſince,infodoing,Godcan be no loſerby it ?

Fifthly, and Lastly, Plead thy compliance withthe terms of thegoſpel: tell him, Lord, my will complies fullyand heartily toall thygracious terms. Icannowfubſcribe ablank : let God offer his Chriſton what termshe will, my heart is ready tocomply; I havenoexception against anyarticle of the goſpel. And now, Lord, I wholly refer myself to thy pleaſure ; do with me whatſeemethgoodinthine eyes,onlygive me an intereſt in Je-

; as to allother concerns I lieatthy feet, infull re

126 The Method of Grace. SERM . I.

fignationofall tothypleaſure. Neveryetdidany periſh in that poſtureand frame; and I hope I ſhall notbemade the firſt in-

ſtance and example.

Infer. 7. Lastly, If Christ, with allhisbenefits, bemadeours, byaspecialapplication; how contented, thankful, comfortable, and hopeful,ſhould believers be, in every condition which God cafts them intain this world!

After ſuch amercy as this, let them neveropen their mouths anymoretorepine andgrudge at the outward inconveniencies oftheircondition in this world. What arethe thingsyou want, comparedwith the things you enjoy ? What is a little money, health, or liberty, towiſdom, righteouſneſs, ſanctification, and redemption? Allthecrowns and ſceptres in the world, fold to their full value, are no price for the leaſtoftheſe mercies. But Iwill not inſiſt here, yourduty lies much higher than contentment.

Be thankful, as wellascontent, inevery ſtate. " Bleſſedbe " God, (faith the apoſtle) the Father of our Lord Jesus Chrift, " whohath bleſſed us with all [ſpiritual bleſſings] in heavenly " places in Chriſt :" O think what are men toangels, that Chrift

by them to become a Saviour tomen ! And what artthou among men, thatthou ſhouldſt be taken, and others left! And among all the mercies of God, what merciesare comparabletotheſeconferreduponthee ? O bleſsGod inthe loweſt ebb ofoutward comforts, for ſuch privileges as theſe.

66 Andyetyou will notcome up to your duty in all this, exceptyou bejoyful in the Lord, and rejoice evermore, after the receipt of fuch mercies as theſe, Phil. iv. 4. Rejoice inthe " Lord ye righteous, and again Iſay rejoice." For hath not the poor captivereaſon to rejoice,whenhehath recovered his liberty? Thedebtor to rejoice when all ſcores are cleared, and he owes nothing ? The weary traveller to rejoice, though he benotowner ofa shilling, when he iscome almoſthome, where allhis wants ſhall be ſupplied ? Why this is our cafe, when Chriſtoncebecomes yours : you are the Lord's freemen, your debts tojuſtice are allfatisfied by Chriſt ; andyou arewithin a littleof compleat redemption, from all the troubles and incon veniences of your preſent ſtate.

Thanks be to Godfor Jesus Christ.

SERM . II . 127 The Method of Grace.

SERMONII.

Wherein the Believer's union with CHRIST is ſtated and opened, as a principle Part of Goſpel-Application.

JOHN. xvii. 23. I in them, and thou in me, that they may be made perfect in one. THE deſign and endof theapplicationof Chriſt to ſinners isthecommunicationofhis benefits to them; but ſeeing all communications of benefits neceſſarily imply communion, andallcommunion as neceſſarilypreſuppoſes unionwithhisperfon ; I ſhall therefore, in this place, and from this ſcripture, treat of the myſtical unionbetwixt Chriſt and believers ; this union, beingthe principle act, wherein the Spirit's application of Chriſt confifts,ofwhich Iſpake (as to its generalnature) in the former fermon.

Inthis verſe (omittingthecontext)wefindathreefoldunion, onebetwixtthe Father and Chriſt, a fecondbetwixt Chriſt and believers, a third betwixt believers themſelves.

Thou in me : This is a glorious ineffable union, and is fundamental to theothertwo. The Fatherisnotonly in Chriſt, in reſpect ofdear affections, as onedear friendis in another, who is ashis own foul; nor only eſſentially, in reſpect of the identityand ſameneſs of nature and attributes, in which reſpect, Chriſt is theexpreſs image of his perſon,Heb.i. 3. Buthe is in Chriſt alſo as Mediator, by communicating the fulness of the Godhead, which dwells in him as God-man, in a tranſcendent and fingular manner, ſo as it never dwelt,nor candwellinany other,Col. ii. 9.

Secondly, Iin them: Here is the myſtical unionbetwixt Chriſt and thefaints, q. d. thou and I are one eſſentially, they and I are one myſtically : and thouand I areone bycommunication of the Godhead, and fingular fulness of the Spirit to me as Mediator ; and they and I areone,by my communication of the Spirit to them in meaſure.

Thirdly, From hence reſults athirdunion betwixt believers themſelves; that theymaybemadeperfectin one; the ſame Spiritdwelling in them all, andequallyuniting them all to me, as livingmembers totheir Headofinfluence,there mustneedebea

128 The Method of Grace. SERM. II. dear and intimate union betwixt themselves, as fellow-members of the famebody.

Nowmy buſineſs, at this time, lying in the ſecond branch, namely, the union betwixt Chriſt and believers, I ſhall gather upthe ſubſtanceof it into this doctrinal propofition, to which I

apply this diſcourſe.

Doct. That there is a ftrict anddear union betwixt Christ and all true believers .

The ſcriptures have borrowedfrom the book ofnature, four elegant and lively metaphors, to help the nature of this myſtical union with Chriſt into our understandings; namely, that of pieces of timber united by glue ; that of a graff taking hold of its ſtock, and making one tree; that of the husband and wife, by the marriage-covenant, becoming one fleſh; and thatofthemembers andhead animatedby one foul, and ſobecoming one natural body. Every one of theſe is more lively and full than the other, and what is defective in one, is ſuppliedinthe other : but yet, neither any of theſe ſingly, or all of them jointly, can give us a full, and complete account of this mystery.

Not thatoftwopieces unitedby glue, 1 Cor. v. 17. "Hethat " isjoined to the Lord is one Spirit," κολλωμένος, glewed to the Lord. For though this cementeth, and ſtrongly joins them in one, yet this is but a faint and imperfect ſhadow of our union with Chriſt ; for though this union, by glue, be intimate, yet notvital, but ſo is thatofthefoul with Chriſt.

Not that of the graff and ſtock, mentioned Rom. vi. 5. for though it be there ſaid, that believers are συμφυτοι, implanted, or ingraffed by way of incifion, and this union betwixt it and the ſtock be vital, for it partakesof the vital ſap andjuice of it ; yet here alſo is a remarkable defect, for the graff is ofa more excellentkind and naturethanthe ſtock, and,uponthat account, the tree receives its denomination from it, as from the more noble and excellent part ; but Chriſt intowhom believers are ingraffed, is infinitely more excellent than they, and they are denominated from him .

Nor yet that conjugalunion,by marriage-covenant, betwixt aman and his wife; for though this be exceeding dear and intimate, ſo that a man leaves father and mother, and cleaves to hiswife, and they two becomeone fleſh; yet this union is not indiſſolvable, but may and must be broken by death ; and then the relict lives alone without any communion with, or relation

SERM. H. The Method of Grace. 129 to, the perfon that was once ſo dear; but this betwixt Chriſt and the foul can never be diſſolved by death, it abides to eternity.

Nor, laſtly, that of the head and members united by one vital ſpirit, and ſo making one phyſical body, mentioned Eph .

iv. 15, 16. for though one foul actuates every member, yet it doth notknit every member alike near to the head, but fome are nearer, and others removed farther from it; buthere every member is alike nearly united with Chriſt the Head, the weak are as near tohim as the ſtrong.

Two things are neceſſary to be opened inthe doctrinal part of this point. 1. The reality. 2. The quality of this union. First, For the reality of it, I ſhall make itappear, that there is ſuch a union betwixt Chriſt and belivers; it is no Ens rati onis, emptynotion, or cunninglydeviſedfable, but a moſt certain demonftrable truth, which appears,

First, From the communion which is betwixt Chriſt andbelievers ; in this the apoſtle is expreſs, I John i. 3. " Truly our " fellowship is withthe Father, and withhis Son Jeſus Chriſt ;" κοινωνία. It fignifies ſuch fellowship or copartnerſhip, as perfons have by a joint intereſt inone and the fame enjoyment, which isincommonbetwixt them. So Heb. iii. 14. we are μετοχοι; partakers of Christ. And Pfal. xlv. 7. here the faints are called the companions, conforts or fellows of Chrift ; "and that

66 notonly in reſpect of his * aſſumption of our mortality, and " inveſting us with his immortality, but it hath a ſpecial refe- " rence and reſpect to the unction of the HolyGhoſt, or graces

" of the Spirit, ofwhich believers are partakers with him and

" through him." Now this communion of the faints with Chriſt, is entirely and neceſſarily dependent upon theirunion with him, even as much asthe branch's participation of the ſap and juice, depends upon its union and coalition with the ſtock ; take away union, and there canbeno communion, or communications, which is clear from 1 Cor. iii. 22, 23. "All isyours, " and ye are Chriſt's, and Chriſt is God's." Where you fee how all our participation of Chriſt's benefits is built upon our union with Chriſt's perſon .

Secondly, The reality of the believers union with Chriſt, is e-

Ipfe venit in fortem noftræ mortalitatis, ut infortemnos adduceretfue immortalitatis : clarum autem eft, hic agideconfortibus unctionis : qualesfunt omnes fideles qui unctionis participesfiunt. Rivet. VOL . II. S

130 The Method of Grace. SERM. II.

vident from the imputation of Chriſt's righteouſneſs tohim for his justification. That a believer is juſtified before God by a righteouſneſs without himself, is undeniable from Rom. iii. 24. " Being juftified freely by his grace, through the redemption " that is in Chriſt Jeſus." And that Chrift's righteouſneſs becomes ours by imputation, is as clear from Rom. iv. 23, 24. but it can never be imputed to us, exceptwe be united to him, and become one with him : which is alſo plainly afferted in 1 Cor.

i. 30. " But of him areye (in Chriſt Jeſus) who of God is made 6 " unto us wisdom and righteouſneſs, ſanctification andredemp- " tion ." He communicates his merits unto none but thoſe that are in him. Hence all thoſe vain cavilsofthe Papift's, diſputing againſt our juftification by the righteousness of Chrift, and af ſerting it to be by inherent righteouſneſs, are folidly anſwered.

When they demand, How can webejuſtifiedby therighte oufneſs of another ? Can I be rich with another man's money, or preferred by another's honours ? Our anſwer is, Yes, if that other be my furety orhusband. Indeed Petercannot bejuſtifiedby the righteousness of Paul; butboth maybe justified by therighteouſneſs of Chriſt imputed to them; they being members, jointly knit to one common Head. Principal and furety are one in obligation and conftruction oflaw. Head andmembers areone body, branch and ſtock are one tree; and it is no

thing, toſee a grafflive by the fap ofanother ſtock, when once it is engraffed into it.

Thirdly, The ſympathy that is betwixt Chriſt and believers, proves a union betwixt them ; Chriſt and the faints ſmile and figh together. St. Paul in Col. i. 24. tells us, that he did " fill up that which is behind," τα υςερηματα,--the remainders of the " fufferings of Chriſt in his fleſh:" not as if Chrift's fufferings were imperfect, (" for by one offering he hath per- " fected for ever them that are ſanctified," Heb. x. 14.) but in theſe two fcriptures, Chriſt is confidered in a twofold capacity ; he fuffered once in corpore proprio, in his own perſon, as Media tor; theſe fufferings are complete and full, and in that ſenſe he fuffers no more ; he ſuffers alſo in corpore myſtico, in his church andmembers; thushe ſtill fuffers in the fufferings ofevery faint forhisfake; andthough theſe ſufferings in his myſtical body are not equal to the other, eitherpondere et menfura, in theirweight andvalue, nor yet deſigned ex officio, for the fame uſe and purpoſe, to fatisfy by their proper merit, offended juftice; nevertheless theyare truly reckoned the ſufferings of Chrift, becauſe the head fuffers when the members do; and without this fup. poſition, thatplace, Acts ix. 5. is never to beunderftood,when

SERM. II. 131 The Method of Grace. Chrift, the Head inheaven, cries out, " Saul, Saul, why perſe- " cuteſt thou me ?" when the foot was trod upon on earth ; Howdoth Chriſt ſenſibly feel our fufferings, or we his, if there be nota mystical union betwixt him andus ?

Fourthly, and lastly, The way andmanner inwhich the faints ſhall be raised at the last day, proves this myſtical union betwixt Chrift and them ; for they are not to be raiſed as others, by the naked power of God without them, but by the virtue of Chriſt's refurrection as their Head, ſending forth vital quickening influences into their dead bodies, which are united to him as well as their fouls . For ſo we find it, Rom . viii. II . "But if the " Spirit of him that raiſed up Jeſus from the dead dwell in you, he that raiſed up Chriſt from thedead, ſhall alſo quickenyour mortal bodies, by his Spirit thatdwelleth inyou;" even as it is in our awaking outof natural fleep, firſt the animal-ſpirits in the head begin to rouze and play there, andthen the ſenſes and members are looſed throughout the whole body.

Now it is impoſſible the faints ſhould be raiſed in the laft reſurrection, by the Spirit of Chriſt dwelling in them, if that Spirit did not knit and unite them to him, as members to their head. So thenby all this, it is proved, that there is a real union of the faints with Chriſt .

Next, I ſhall endeavour to open the quality and nature of this union, and ſhew you what it is, according to the weak apprehenfions we haveof ſo fublimea mystery ; and this I ſhalldo in ageneral and particular account ofit.

First, More generally, it is an intimate conjunction of believers to Chriſt, bythe imparting of his Spirit to them, whereby they are enabled to believe and live in him.

All divine ſpiritual life is originally in the Father, andcomethnot to us, butby, and throughthe Son, John v. 26. tohim hath the Father given to have an αυτοζωη,--a quickening, enlivening power in himself; but the Son communicates this life which is in him to none, but by, and through the Spirit, Rom. viii. 2. "The Spirit of life which is in Chrift Jeſus, hath made

66 me free from the law of fin and death ." The Spirit must therefore firſt take hold ofus, before wecan live in Chriſt, and when he doth ſo, then we are enabled to exert that vital act of faith, whereby we receive Chriſt ; all this lies plain in that one Scripture, John vi. 57. " As the living Fa- " ther hath fent me, and I live by the Father, fo he that eat-

" eth me (that is, by faith applies me) even he ſhall live byme." So that theſe two, namely, the Spirit, on Chriſt's part, and faith,

132 SERM.If The Method of Grace. hiswork on our part, are the two ligaments bywhich we are knit to Chrift.

So that the Spirit's work inuniting or engraffing a foul into Chriſt, is like the cutting off the graff from its native ſtock

(which he doth by his illuminations and convictions) and clofing itwith the living, when it is thusprepared, and fo enabling it(by the infuſionoffaith) to fuck anddraw the vital fap, and thus itbecomes one with him. Or as the many members in the natural body, being all quickened and animatedby the famevital fpirit, become one bodywith the head, which is the principalmember, Eph. iv. 4. " There is one body, and one ſpirit."

More particularly, we shall confider the properties of this union, that ſo we may the better underſtand the nature of it. Andhere I ſhall openthe nature ofit both negatively and affirmatively.

First, Negatively, by removing all falſe notions and mifapprehenfions of it. And we ſay,

First, The faints union with Chriſt, is not a meremental union, only in conceitand notion, but really exiſts extra mentem, whether we conceit it or not. I know the atheiſticalworld cenfures all theſe things as fancies and idle imaginations, but believers know the reality of them ; John xiv. 20. "At thatday " you ſhall know that I am in my Father, and you in me, and " I in you. " This doctrine is not fantaſtical,but fcientifical. Secondly, The faints unionwith Chriſt is not a phyſical union, ſuch as is betwixt the members of a natural bodyand the head; our nature indeed is aſſumed into union with the perfon of Chriſt, but it is the fingular honour of that bleſſed and holy fleſh of Chriſt, to be fo united as tomake one perſon with him ; thatunion is hypoſtatical, this only myſtical.

Thirdly, Nor is it an eſſential union, or unionwith the divine nature, ſo as our beings are thereby fwallowed up andloſt inthe DivineBeing.

Some therebe indeed that talk at thatwild rate, ofbeinggodded into God, and chriſted into Chriſt ; and thoſe unwaryexpreſſions of Greg. Naz. Θεοποιειν, andΧρισοποιειν, dobut toomuch countenancethoſe daring ſpirits; but oh, there is an infinitedi-

betwixt us and Chriſt, in refpect ofnature and excellency, notwithstanding this union.

Fourthly, The union I here ſpeak of, isnot a foederal union, or anunionby covenant only; ſuch an union indeed, there is betwixt Chriſt and believers, but that is conſequential to, and whollydependent upon, this.

Fifthly, and lastly, It isnot a mere moralunion by loveand

SERM. II. The Method of Grace. 133 affection ; thuswe ſay, one foul is in two bodies, a friend is another felf; the lover is in the perfon beloved; fuch anunion ofhearts and affections there is alto betwixt Chrift and the faints, butthisis of another nature; that we callamoral, this a myftical union ; that onlyknits our affections, but this our perfons, to Chrift.

Secondly, Pofitively. And firſt, Though this union neither makes us one perſon or effence with Chrift, yet itknits our perfons moſt intimately and nearly to the perfon of Chrift. The church is Chriſt's body, Coloff. i. 24. not his natural, but his myſticalbody ; that is to ſay, his body is a mystery, because it is tohim ashis natural body. The faints ſtand to Chrift in the fame relation that the natural members of the body ſtand to the head, and he ſtands in the fame relation to them, that the head

in to the natural members ; and confequently they ſtand related toone another, as the members ofa natural body, doto eachother.

Chrift andthe faints arenot one, as the oak, and the ivy that clafps it are one, but as the graffand ſtock are one ; it is notan union by adhesion, but incorporation. Huſband and wife are not ſo near, foul and body are not ſo near, as Chrift and thebelievingfoul are near toeach other.

Secondly, The myſtical union is wholly ſupernatural,wrought bythealonepower of God. So it is faid, 1 Cor. i. 30. " But of " him are ye in Chriſt Jeſus." We can no more unite ourſelves to Chriſt, than a branch can incorporate itſelfintoanother ſtock ; it is of him, i. e. of God, his proper and alone work .

There are only two ligaments, or bands of union betwixt Chrift and the foul, viz. the Spirit on his part, and faith onours. But when we fay faith is the band ofunion on our part, the meaningis not, that it is ſo our own act, as that it ſprings naturally from us, or is educed from the power of our own wills ; no, for the apostle exprefly contradicts it, Eph. ii. 8. " It is not " ofyourſelves, it is the gift of God." But we are the ſubjects of it, and though the act on that account be ours, yet the power enabling us to believe is God's, Eph . i. 19, 20.

Thirdly, The myſtical union is animmediateunion; immedi ate I fay, not as excluding means and inſtruments, for ſeveral means andmanyinſtruments, are employed for the effecting of it; but immediate, as excluding degrees ofnearness among the members of Chriſt's myſtical body.

Everymember in the natural body ſtands not as near to the head as another, but fo do all the myſtical members of Chriſt's body to him : every member, the ſmalleſtaswell asthe greateft,

134 The Method of Grace. SERM . II . hathan immediate coalition with Chriſt, 1 Cor. i. 2. " To the " church of God, which is at Corinth, to them that are fanc-

" tified in Chriſt Jeſus, calledto be ſaints, with all that in every " placecall uponthe name of Jeſus Chriſt our Lord, both theirs " and ours."

Amongthe factions, inthis church at Corinth, thoſe that ſaid, Iam of Christ, as arrogating Chriſt to themselves, were as much afaction, as thoſe that faid, I am of Paul, 1 Cor. i. 30. To curethis he tells them, he is both theirs and ours . Such inclofers are againſt law.

Fourthly, The faints myſtical union with Chriſt is a fundamental union ; it is fundamental by way of fuftentation; all our fruits of obedience depend upon it, John xv. 4. " As the " branch cannot bear fruit except it abide in the vine, no more

" can ye, except ye abide in me." It is fundamental to all our privileges and comfortable claims, 1 Cor. iii. 23. "All is yours, " for ye are Chriſt's." And it is a fundamentalto all ourhopes andexpectattions of glory; for it is " Chriſt in you the hope of

" glory," Col. i. 27. Sothendeftroy this union, and with it youdeſtroy all our fruits, privileges, and eternalhopes, at one ſtroke.

Fifthly, The myſtical union is a moſt efficacious union, for through this union the divine power flows into our fouls, both toquicken us with the life of Chriſt, and toconferve andſecure that life in us, after it is ſo infuſed.

Without theunion of the foul to Chriſt, which is to be conceived efficiently as the Spirit's act, there can be no union formally confidered; and, without theſe, no communications of life from Chriſt to us, Eph. iv. 16. And as there is that ενεργεια, or effectual working of the ſpirit of life in every part, which he thereſpeaks of, (as though you ſhouldſay,the firſt appearances ofa new life, afpiritual vitalitydiffuſed through the foul, which ere while was dead in ſin) yet ſtill this union with Chriſt is as neceffary to the maintaining, as before itwas to the producing ofit.

For why is it that this life is not again extinguiſhed, and wholly fuffocated inus, by ſo manydeadly wounds as are given itby temptations and corruptions ? Surely no reaſon canbe af. fignedmore fatisfyingthan that, which Chriſt himself gives us, in Johnxiv. 19. "Becauſe I live, ye ſhall live alſo : " q. d. whilſt there is vital fap inmethe root, you that are branches in me cannot wither and die.

Sixthly, The myſtical union isan indiſſoluble union; there is an everlafting tye betwixt Chriſt and the believer; andhere

SERM . II . The Method of Grace. 135 in alſo it is beyond all other unions in the world; death diffolves the dear union betwixt the husband and wife, friend and friend, yea, betwixt fouland body, butnot betwixt Chriſt and thefoul, the bands of this union rot not in the grave. " What " ſhall ſeparate us from the love of Chriſt ?" faith the apostle,

Rom. viii. 35, 38, 39. He bidsdefiance to all his enemies, and triumphs in the firmneſs ofthisunion over all hazards that ſeem tothreaten it. It is with Chriſt and us, in reſpect of the myftical union, as itwas with Chriſt himself, inreſpect of the hypoſtatical union : That was not diſſolvedby hisdeath, when the natural union betwixt his soul and body was, nor can this myſtical union of our fouls and bodies with Chriſt be diſſolved, when the union betwixt us andour dearest relations, yea, betwixt the foul and body, are diffolved by death. God calls himself the God of Abraham, long after his body was turned intoduſt.

Seventhly, It is an honourable union*, yea, the highest honour that canbe done unto men: The greatest honour that was ever done to our common nature, was by its aſſumption intounion with the ſecond perſonhypostatically, and the highest honour that was ever done toour ſingle perſons,was their union with Chrift mystically. To be a fervant of Chriſt, is adignity tranſcendent to the highest advancement among men ; but to be a member of Chriſt, how matchless and fingular is the glory thereof ! And yet ſuch honour have all the faints, Eph. v. 30. " We are members of his body, of his ſteſh, and of his "bones."

Eightly, It is a most comfortable union : Yea, the ground of all folid comfort, both in life and death : Whatever troubles, wants, or diſtreſſes, befal ſuch, in this is abundantreliefandfupport. Chriſt is mine, and I am his; what maynot agood foul make out of that ! If I am Chriſt's, then let him take care for me, and, indeed, in ſodoing, hedoth butcare for his own : He is my head, andto him it belongs to confult the ſafety and welfare of his own members, Eph. i. 22, 23. He is not only an head to his own, by way of influence, but to all things elſe, byway ofdominion, for theirgood. Howcomfortablymaywe

is the head, ſummit, andcrown of all dignity, without whom there is nothing (truly) noble in all this ſublunary world, who has heaven for his throne, and the earth for his footſtool . The earth, I ſay, with all the perſons ofhigh rank and ſtation in it are put under his feet. Laur. Humphred. on Nobility.

136 SERM. II. The Method of Grace. repoſe ourſelves, under that cheering confideration, uponhim at all times, and in all difficult cafes!

Ninthly, It is a fruitful union : The immediate end of it is fruit, Rom. vii. 4. " We are married to Chriſt, that we should " bring forth fruit to God :" All the fruit we bear before our ingrafture into Chriſt, is worſe than none: Till the perfon be in Chrift, the work cannot be evangelically good and acceptable to God: We are made accepted in the Beloved," Eph. i. 6. Chrift is a fruitful root, and makes all the branches, that live in him, ſo too, John xy. 8 .

Tenthly, and Lastly, It is an enriching union : For, by our union with his perſon, we are immediately intereſted in all his riches, 1 Cor. i. 30. How rich andgreataperſon do the little arms of faith claſp and embrace ! "All is yours," 1 Cor. iii. 22. All that Chriſt hath becomes ours, either by communication tous, or improvement for us : His father, John xx. 17. His promifes, 2 Cor. i. 20. His providences, Rom. viii. 28. His glory, John xvii. 24. It is all ours by virtue of our union with him.

Thus you fee, briefßy, what the myſtical union is. Next we ſhall improve it.

Infer. 1. If there be fuch an union betwixt Chrift and be. lievers, Oh thenwhat transcendent dignity hath God put upon believers !

Well might Conſtantine prefer the honour of being a member of the church, before that of being head of the empire †; for it is not only above all earthly dignities and honours, but, in ſome reſpect, above that honour which God hath put upon the angels ofglory.

Great is the dignity of the angelical nature: The angels are thehighest and moſt honourable ſpecies of creatures : They alfohave the honour continually to behold the face of God in heaven, and yet, in this one reſpect, the faints are preferred to them, they have a myſtical union with Chriſt, as theirhead of influence, by whom they are quickned with ſpiritual life, which the angels have not.

Itis true, there is an ανακεφαλαιώσις, orgathering together of all inheaven and earth under Chriſt as a common head, Eph. i.

10. He is the Head of angels, as well as faints, butindifferent

Ifthou would'it be called a man ofpower, put on Chriſt who is the power and wisdom of God, and in all things join thyself to the Lord, that thou mayeftbe one fpirit with him, and then thou

ſhalt become a man ofpower. Orig. Hom. in Num. xxxi.

SERM. II. 137 The Method of Grace.

To angels he is anhead ofdominion andgovernment, buttofaints he isboth an head ofdominion, and vital influence too: Theyarehis chief and most honourable fubjects, but not his mystical members : They are as the Barons and Nobles in hiskingdom, but the faints as the dear ſpouſe and wife of his boſom. This dignifies the believer above the greateſt angel. Andas the nobles of the kingdom think it a preferment and honour toferve the queen, ſo the glorious angels think it no degradation or dishonour to them to ferve the faints; for to thishonourable office they are appointed, Heb. i. 14. tobe miniſtring, or ſerviceable ſpirits, for the good of them that ſhall beheirs of falvation. The chiefeſt ſervantdiſdains not to honourand ſerve the heir.

Some imperious grandees would frown, ſhould fomeoftheſe perſons but prefume to approach their prefence; but God ſets thembefore his face withdelight, and angels delight-to ferve them.

Infer. 2. If there besuch astrict and inseparableunion betwixt Chrift and believers, then thegraces of believers cannever totally fail: Immortality is the privilege ofgrace, because fanctifiedperfons are inseparably united to Chrift the fountain of life : " Your life is hid with Chrift in God," Col. iii. 3. Whilst the fapof life is inthe root, the branches live by it. Thus it is betwixt Chrift and believers, John xiv. 19. "Because I live, " ye ſhall live alſo." See how Chriſt binds up their life inone bundle with his own, plainly intimating, it is as impoffible forthem to die, as it is for himself, he cannot live without them.

True it is, the ſpiritual life ofbelievers is encountredbymany ftrongand fierce oppoſitions: It is alfo brought to a lowebb infome,but weare always to remember, there are ſome things which pertain tothe effence of thatlife, inwhichtheverybeing ofit lies, and ſome things that pertain only to its well-being. All thoſe things which belong to the well-being of the new creature, as manifeſtations, joys, ſpiritual comforts, &c. may, foratime, fail, yea, and grace itſelfmay fuffer great loſſes and remiſſionsin itsdegrees, notwithstanding ourunion with Chrift ; butstillthe effence ofit is immortal, which isno ſmall relief to gracious fouls : When the means ofgrace fall, as it is threatned, Amos viii. 11. When temporary, formal profeffors drop away from Chrift likewitheredleaves from the trees in awindy day, 2Tim. ii. 18. And when the natural union of their fouls and bodies is fufferingadiffolutionfromeach other bydeath, when VOL. II. T

138 The Method of Grace. SERM. II.

thatfilvercord isloofed, this golden chain holds firm, 1 Cor. iii. 23.

Infer. 3. Is theunionſo intimate betwixt Chriſt andbelievers ? Howgreat and powerfula motive then is this, to make us openhandedand liberal in relieving the neceffities and wants ofevery gracious perfon! For in relieving them we relieve Chrift him Jelf.

perfonal isnot the object of our pity and charity, he is at the fountain-head of allthe riches in glory, Eph. iv. 10. but Chriſt mysticalis expoſed toneceſſities, andwants, he feels hunger and thirſt,cold and pains, inhis bodythe church * ; and he is refreſhed, relieved, and comforted, in their refreshments and comforts. Chrift the Lord of heaven and earth, in this confideration, is ſometimes in need ofapenny; he tells us his wants and poverty, andhowhe is relieved, Mat. xxv. 35, 40. A text believed and understood by very few. " I was an

" hungred, andye gave me meat: Iwas thirsty, andyegaveme " drink : Iwas a ſtranger, andye took me in. Then ſhallthe " righteous anſwer, Lord, when fawwe thee anhungred, c. " And the King ſhall anſwer, and ſayuntothem, verily I fay " untoyou, in asmuch as ye havedone it untooneofthe leaſt " oftheſe my brethren, yehavedone itunto me." :

Itwas the ſaying ofagreatdivine, thathethought ſcarceany man on earth did fully underſtand, and believe this truth, and heconceives ſo muchhinted inthe very text, where the righteous themselves reply, " Lord, when fawwe thee ſick," &c. intimating in the queſtion, thattheydid not thoroughly under-

the nearneſs, yea, oneness ofthoſe perſonswith Chriſt, for whomtheydid theſe things. And, indeed, itis incredible, that aChriſtian can be hard-hearted, and cloſe-handed, to that neceſſitous Chriſtian,inrefreſhing and relieving ofwhom,heverily believes, that he miniſters refreshment to Chriſt himself. " Othink again and again, upon this ſcripture, conſiderwhat forcible and mightyarguments arehere laid together, toengage relief to the wants of Chriſtians.

Here you fee their near relation to Chriſt ; they are myſticallyone perfon ; what you didto them,youdid tome. Here you fee alſohowkindly Chriſt takes it atour hands : acknow-

Hewho is not moved with the condition of a brother in the church, lethimbemoved withthe contemplation of Chriſt: and he whodoes not regard his fellow ſervant in ſtraits and want, let him regard the Lord, dwelling inthatmanwhomhe deſpiſes. Cyprian on Worksand Charity.

SERM. II . The Method of Grace. 139 ledgingall thoſe kindneſſes that were bestowed uponhim, even toabitofbread : He is, you fee, content to takeit as a courtesy, who might demand it by authority, and bereave you of all immediately upon refufal.

Yea, here you fee one ſingle branch or act of obedience, (our charitytothe ſaints)isſingled out from among all theduties of obedience, and made the teſt and evidenceofour fincerity inthat greatday, andmen bleſſed or curſed according tothe love they have manifeſtedthisway tothe faints. O then, henceforth, let none that underſtand the relation the ſaintshave to Chrift, as the members to the head, or the relationtheyhave toeach otherthereby, as fellow-members of the

body, from henceforth ſuffer Chrift to hunger, if they havebreadto relieve him, or Chriſt to be thirsty, if theyhave wherewith to refreſh him: this union betwixt Chrift and the

affords an argument beyond all other arguments in the world to prevail with us. Methinks, a little rhetoric might perfuade a Chriſtian to part with any thing he hath for Chrift whoparted with the glory ofheaven,yea, and his ownbloodfor hisfake.

Infer. 4. Do Chriſt and believers make but one mysticalperfon? How unnatural and abfurd then are all those acts ofunkindness, whereby believers wound and grieve Jesus Christ ! This is as if thehandshouldwound his own head,from which it receives life, Sense, motion, andstrengtb. When fatan ſmites Chriſt by awickedman, he thenwounds himwiththehandofan enemy; butwhenhis temptationsprevail upon thefaints to fin,he wounds him, as it were with his ownhand: As the eagle and tree in the fable complained, the onethat hewaswounded by an arrowwingedwith his own feathers; the other, that it was cleaved aſunder by awedge hewn out of its own limbs.

Nowthe evil anddiſingenuity ofſuch ſins,are tobe meaſured, not only by the near relation Chriſt ſuſtains to believers as their Head; but more particularly, from the ſeveral benefits they receive from him as ſuch; for in wounding Chriſt by their fins,

First,Theywound theirheadofinfluence, throughwhom they live, andwithoutwhom theyhad ſtill remained in the ſtate offin anddeath, Eph. iv. 16. Shall Chriſt ſend life tous, and we return that which is death to him ! O how abſurd, how diſigenuous is this ; : Secondly,Theywound theirhead ofgovernment. Chriſt is a T2

140 The Method of Grade. SERM.II. guiding, aswellasa quickeninghead, Col. i. 18. He is yout wisdom, he guides you by his counſels toglory : but musthebe thus requitedfor allhis faithful conduct ! Whatdoyou, when you fin, butrebel against hisgovernment, refuſing to follow his counſels, andobeying, inthe meantime,adeceiver, ratherthan him.

Thirdly, They wound their confulting head,who cares, pró vides, andprojects, for thewelfareand fafetyofthebody. Chrif tians, you know your affairs below have not been ſteered and managedbyyour ownwisdom,butthat orders have beengiven fromheaven for your ſecurityandfupply fromday today. "I " know, O Lord,(faith theprophet) that the wayofman is not " inhimfelf, neither is it in him that walks to direct his own

66 ſteps," Jer. x. 23. It is true, Chriſt is out of your fight, and you see him not: buthefees you, andorders everything thatconcernsyou. And is this adue requital of all that care he hath taken for you ? Do youthus requite the Lord for all his benefits ? What, recom penſe evil for good! O let ſhame coveryou.

Fourthly, and lastly, They wound their head of honour. Chrift your Head, is the fountain ofhonour to you : This is your glory that you relate to him as your head : You are, on thisaccount, (as before was noted) exalted above angels,

Now then confider, how vile a thing it is to reflect theleaſt diſhonour upon him, from whom you derive all your glory. O confider and bewail it.

Infer. 5. Is thereſo ſtrict and intimate a relation andunion betwixt Chrift andthefaints ? Thenfurely they can neverwant what isgoodfor theirfouls orbodies.

Everyone naturallycares andprovides for his own, eſpecially for his own body ; yet we canmore eafily violate the law of nature, and be cruel to our own fleſh, than Chrift can be ſoto his myſtical body *. I know it is hardto rest upon, and rejoice in a promiſe, whenneceſſitiespinch,andwefeenot fromwhence reliefſhould arife ; but O! what ſweet fatisfactionand comfort, might a neceffitous believer find in theſe confiderations, would hebutkeep themupon his heart in fuch a dayof ſtrait.

First, Whatever my diſtreſſes are for quality, number, or degree, they are allknown even to the leaft circumſtance, by Chriſt my Head: He looks down from heaven uponall myaf-

mifit filium, immifitſpiritum, promifit vultum, quidtan dem denegabit ? i. e. Hewhohath fent his Son, put the Spiritwith inus, andpromifedhis countenance, What will he denyus ?

SERM II. TheMethod of Grace: 141 flictions, andunderſtands them more fullythan Ithat feel them, Pfal. xxxviii 9. " Lord, all my defire is before thee, andmy " groaning is nothid from thee."

Secondly, He not only knows them, but feels them, aswell asknows them ; " We have not an High-prieſt that cannot be "touched with the feeling of our infirmities," Heb. iv. 15, Inallyour afflictions he is afflicted; tender ſympathy cannot but flow from ſuch intimate union ; therefore, in Matth. xXV, 35. he faith, I was an hungred, and I was a-thirſt, and I was naked. For indeedhis ſympathy, and tender compaffion, gave himasquick a reſentment, and astender aſenſe oftheirwants, asiftheyhadbeenhisown. Yea, Thirdly, He not onlyknows and feels my wants, but hath enough in his hand, and much more than enough to fupply them all; for all things are delivered to him by the Father, Luke x. 22. All the ſtorehouses inheaven and earth are his, Phil. iv. 19.

66 Fourthly, Hebestows all earthly good things, even to ſuperfluity and redundance, upon his very enemies, Theyhave " more than heart can wiſh," Pfal. lxxiii. 7. He is bountiful to ſtrangers ; he loads veryenemies with theſe things, and can itbe ſuppoſed he will in the mean while frarve his own, and neglect thoſe whomhe loves as his own fleſh? It cannot be, Moreover,

Fifthly, Hithertohehath not fufferedme toperiſh in any former ſtraits ; when, and where was it, that he forfook me ? This is not the firſt plungeof trouble Ihave been in; have I not found him aGod at hand ! How ofthave I seen him in the mount of difficulties !

Sixthly, and Lastly, I have his promiſe and engagement that hewill never leave me nor forſake me, Heb. xiii. 5. and John xiv. 18. a promise which hath never failed, ſince the hour it was firſt made. If then the Lord Jeſusknows and feels all my wants, hath enough, andmore than enough tofupply them, if hegiveseven to redundance untohisenemies, hath not hitherto forſaken me, and hath promifed he never will ? Why then is my foul thus diſquieted in me! Surely there is no cauſe it

ſhouldbe fo.

Infer. 6. If the faints are so nearly united to Christ, as the members to the head: O then howgreat afin, andfull ofdanger is itforany to wrong and perfecute thefaints ! For info doing, theymust needsperfecute Christ himself. " Saul, Saul, (faith Chrift)why perfecuteſtthou me ?" Acts

142 The Method of Grace. SERM. II.

ix. 4. + The righteous Godholds himselfobliged to vindicate oppreſſed innocency, though itbeinthe perſonsofwickedmen, how much more when it is in a member of Chriſt ? " He that *" touchethyou, toucheth the apple ofmine eye," Zech. ii . 8. And is itto be imagined, that Chriſt will fit ſtill, and ſuffer his enemies tohurt or injure the very applesofhis eyes : No, no, " He hath ordained his arrows against the perfecutors," Pfalm vii. 13. O itwere better thinehand ſhould wither,and thine armfall from thy fhoulder, than ever it ſhould be lifted up againſt Chriſt, in the poorest ofhismembers. Relieve it, firs, not onlyyour violent actions, butyour hard ſpeeches, are all fet down uponyour doom's-day book ; and you ſhall be brought to an account for them in the great day, Jude 15. Beware what arrows you ſhoot, and be ſure of your mark before you ſhoot them.

Inter. 7. Iftherebefuch aunion betwixt Christandthefuints, as hathbeen described, upon what comfortable terms then, may believers partwith their bodies atdeath?

Chrift your head is riſen, thereforeyou cannotbe loſt : nay, he isnot only rifen from the dead himself, but is alſo " become

the firſt-fruits of them that lept," 1 Cor. xv. 20. Believers arehis members, his fulneſs, he cannot therefore be complete without you : a part of Chrilt cannot periſh in the grave †, much leſs burn in hell. Remember, whenyou feel the natural union diffolving, that this mystical union can never be diſſolv. ed: thepangs ofdeath cannot break this tie. And as there is apeculiar excellencyinthe believer's life, ſo there is a fingular fupport, and peculiar comfort in his death; To me to live is " Chrift, and todie is gain," Phil. i. 21.

Infer. 8. If there be ſuch a union betwixt Chriſt andbelievers, How doth it concern every man to try and examine his etate, whether he is really unitedwith Christ or not, bythe naturalandproper effects, which alwaysflowfrom this union? As,

Agefilaus was wont to say,That he very much wondered, that thoſewerenot reckoned upin the number offacrilegious perſons,who injuredthoſe who made fupplication to God, or worshippedhim : By whichhe ſignified,thatnot onlythoſeſhould be reckoned injurious, who robbed the Gods themselves, or their temples, but even theſe chieflywho affronted their ſervants or heralds. Emyl. Prob. † To ſay that the temple of God, inwhich the Spirit of the Father dwells, and the members of Chriſt, ſhall not partake offalvation, but be brought into perdition, what is it but the greatest blafphemy ? Iren. lib. 5.

SERM II. 143 The Method of Grace.

First, The real communication of Chriſt's holineſs to the foul. We cannot be united with this root, and not partake of the vital ſap of ſanctification from him; all that are planted intohim, areplanted into the likeness of his death, and of his refurrection, Rom. vi. 5, 6. viz.by mortification and vivification. - Secondly, They that are ſonearlyunited tohim, as members to thehead, cannot but love him and value him, above their own lives; aswe fee in nature, the hand and arm will interpoſe tofavethe head. The nearerthe union, the ſtronger always is theaffection.

Thirdly, The members are ſubject to thehead. Dominion inthe headmuſt needs infer fubjection in the members, Eph. v. 24. Invain dowe claim union with Chriſt as our head, whilftwe are governedby our own wills, and our lufts give us law.

Fourthly, Allthat are united to Chriſt, de bear fruitto God, Rom. vii. 4. Fruitfulness is the next end of our union : there areno barren branches growing upon this fruitful root.

Infer. 9. Lastly, How much are believers engaged to walkas themembers of Christ, in the viſible exercises of all those graces andduties, which the confideration oftheirnearrelation to him exacts from them. As, First, Howcontented andwell pleaſedſhouldwebe with our outward lot, however providence hath caſt it for us in thisworld. Odonot repine, God hath dealt bountifully with you ; upon others he hath beſtowed the good things of this world ; upon you, himself in Chriſt.

Secondly,Howhumble and lowly in ſpirit ſhouldyou beunder your great advancement ! It is true, God hathmagnified you greatlyby this union, but yet do not ſwell, "Youbear not " the root, but the root you," Rom. xi. 18. You ſhine, but itis as the ſtars, with aborrowed light.

Thirdly,How zealous ſhouldyoube tohonour Chriſt,whohath put ſo much honour upon you ! Be willing togive glory to Chriſt, though his glory ſhould riſe out of your ſhame. Never reckon that glory that goes to Chriſt, tobe loft toyou : when you lie at his feet, inthe moſt particularheart-breaking confefſions offin, yetletthis pleaſe you,that therein you have given himglory.

Fourthly, How exact and circumſpect ſhould you be in all your ways, remembringwhoſeyou are, andwhom you repreſent! Shall itbe ſaid, that a memberof Chriſtwas convictedof unrighteouſneſs and unholy actions ! God forbid. " Ifwe fay,

144 The Method of Grace. SERM. II..

" wehave fellowship with him, and walk in darkneſs, we lie,"

1John i. 6. "Andhe that faith he abideth in him, ought al- " ſo himself towalk even ashe alſo walked," 1 John ii. 6.

Fifthly, How ſtudious ſhouldyou be ofpeace, among yourfolves, who are allſo nearly unitedtoſuch aHead, and thereby are made fellow-members of the ſame body ! The Heathenworld was never acquaintedwithſuchanargument as the apostleurges for unity, in Eph . iv. 3, 4.

Sixthly, and lastly, How joyful andcomfortable ſhouldyou be, towhom Chrift, with all his treafures and benefits, is effectually applied in this bleſſed union of your fouls with him ! This brings him intoyour poſſeſſion: Ohow great! how glorious a perfon do thefe little, weak arins of your faithembrace !

Thanks be to God for Jesus Chrift.

SERMON III.

Opening the Nature and Use of the Goſpel-miniſtry, as an external Means of applying CHRIST.

2 COR. V. 20. Now then, we are ambaffadors for Chrift, as though God did beseech you by us : we pray you in Chrift's Stead, beye reconciled to God. THE effectual application of Chriſt, principally confifts in our union with him, but, ordinarily, there can beno union without a goſpel-tender, and overture of him to our fouls; for, " Howſhall they believe inhim, ofwhom theyhave not heard ? and how ſhall they hear without a preacher ? " andhow shall they preach, except they be fent ?" Rom. x.

1.4. *IfGodbe upon adeſign ofeſpoufing poor finners tohis Son, there muſt bea treaty in order to it; that treatyrequires interlocution betwixt both the parties concerned in it; but fuch is our frailty, that, ſhould God ſpeak immediately to us himfelf, itwouldconfound and overwhelm us : God therefore gracioufly condeſcends, and accomodates himself to our infirmity, in treatingwith us inorder toour unionwith Chriſt, by his ambafſſadors, and theſe not angels,whoſe converſeswe cannot bear, but men like ourſelves, who are commiſſionated for the effecting of this great buſinels betwixt Chriſt and us. "Now then, we are ambaffadors for God," &c. In which wordsyou have,

SERM. III. 145 The Method of Grace.

First, Chriſt's ambaſſadors commiſſionated. Secondly, Their commiſſion opened. First, Chriſt's ambaſſadors commiffionated. "Nowthen,we " are ambaſſadors for Chiſt." The LordJeſus thought it not ſufficient to print the law ofgrace, and bleſſed terms of our unionwith him inthe ſcriptures, where men may read his willingneſs to receive them, and ſee the juſt andgracious terms and conditionsupon which heoffers to become theirs ; but hath alſo ſo ſet up and eſtabliſheda ſtanding office in thechurch, to expound that law, inculcate the precepts, and urge the promiſes thereof; to wooand eſpouſe ſouls to Chriſt, " I have eſpouſed you toone Huſband, that I may preſent you as a chaſte virgin to Chriſt," 2Cor. xi. 20.; andthis not ſimplyfrom their own affections and compaſſious to miſerable ſinners, but alſo by virtue of their office and commiſſion, whereby they are authorized and appointed to that work. " We then are ambaſſadors for " Chrift."

Secondly, Their commiſſionopened: Whereinwe find,

1. Their work appointed. 2. Their capacity deſcribed. 3. And themanner of theiracting in that capacitypreſcribed.

First, The work whereuntothe miniſters of the goſpel are appointed, is to reconcile the worldto God; to work theſe ſinful, vain, rebellious hearts, whichhave a ſtrong averſation from God naturally in them; to cloſe with him according tothe articles ofpeace contained inthe gospel, that thereby they maybe capable to receive the mercies and benefits purchaſedby the death of Chriſt, which theycannot receive in the ſtate ofenmityand alienation.

Secondly, Their capacity deſcribed: They act in Chrift'sstead, ashis vicegerents. He is no more in this world to treat perfonally with finners, as oncehedidin thedays of his fleſh ; but yet he ſtill continues the treaty with this lower world, by his officers, requiringmen to look upon them, and obeythenasthey would himself, ifhe were corporally preſent, Luke x. 16. " He

" that heareth you,heareth me; andhe that deſpiſethyou,de

Thirdly, Themanner of their acting inthat capacity preſcribed; and that is, byhumble, ſweet, and condeſcending entreaties and beſeechings. This beſt ſuits the meek and lamb-like Saviourwhom they repreſent: thushe dealt with poor finners himſelf, when he converſed among them; he " would not

VOL. II. U

146 The Method of Grace. SERM . III, " break a bruiſed reed, nor quench the ſmoaking flax," Ifa. xlii. 3. This is the way to allure and win the fouls of ſinners to Chrift.

From hencethe note is,

Doct. That the preaching of the gospel by Chriſt's ambaſſadors, is the means appointed for the reconciling and bringing home offinners to Christ.

This is clear from Rom. x. 14., 1 Cor. i. 21. and many other ſcriptures .

Here we shall take into confideration theſe three things.

First, What is implied in Chriſt's treating with ſinnersby his ambaſſadors or miniſters.

Secondly, What is the great concernment they are to treat with finners about.

Thirdly, What, andwhen is the efficacy of preaching, to bring finners to Chrift.

First, We will openwhat is implied and imported in Chriſt's treaty with finners, by his ambaſſadors or miniſters.

Andhere we find theſe fixthings implied.

1. It neceſſarily implies the defection and fall of man, from his eftate of favour and friendſhip with God: If no war with heaven, what need ofambaſſadors of peace ? The very office of the miniſtry, is an argument of the fall. Goſpel-ordinances, and officers came in upon the fall, and expire with the Mediator'sdiſpenſatory-kingdom, 1 Cor. xv. 2.4, 25. "Then ſhall he " deliver up the kingdom to God, even the Father :" Thenceforth no more ordinances, no more miniſters ; What uſe can therebeofthem, when the treaty is ended ? They have done and accomplished all they were ever intended and deſigned for, when they ſhall have reconciled to God all the number of his elect, thatdiſperſed among the loft and miferable pofterity of Adam, and have brought them home to Chriſt in a perfect ſtate, Eph.

2. It implies the fingular grace and admirablecondefcenfion of God to finful man. That God will admit any treaty with himatall, is wonderful mercy, it is more than he would do for theangels that fell, Jude 6. They are referved in everlaſting " chains, under darkness, unto thejudgment of the great day."

took not on him their nature, but fuffered myriads of them toperiſh, and fills up theirvacant places inglory, with a number of finful men and women, to whom the law awarded the famepunishment.

SERM. III. 147 The Method of Grace. But that Godwill not only treat, but entreat and beſeech ſinful men to be reconciled, is yet more wonderful. Barely to propound theterms ofpeace, hadbeen an astonishing mercy ; but towoo and befeech ſtubborn enemies to be at peace, and accept theirpardon, oh, how unparralleledwas this condeſcenfion!

3. It implies thegreat dignityand honour of the goſpel-miniſtry. We are ambaſſadors for Christ *. Ambaſſadors repreſent andperfonate the prince that ſends them; and the honours or contemptsdone to them, reflect upon, and are reckoned to the perſon of their maſter, Luke x. 16. " He that heareth you, "heareth me; and he that deſpiſethyou, deſpiſeth me."

Neither their perfons, nor parts, are the proper ground and reaſonofour reſpects to them; but their office and commiffion from Jeſus Chriſt .

We are fallen intothe dregs oftime,whereinavile contempt is poured, not onlyupontheperſons, butthe very office of the miniſtry ; and I could heartily with that ſcripture, Mal. ii. 7,

8, 9., were thoroughly confidered by us, poſſibly it might inform us of the true cauſe and reaſon of this fore judgment; but furely Chriſt's faithful miniſters deſerve a better entertainment than theyordinarily find in the world; and if we did but feriously bethink ourſelves, in whoſe namethey come, and in whoſe ſtead they ſtand, we should receive them as the Galatians did Paul, Gal. iv. 14., as angels of God, even as Chrift Jefus.

4. Chriſt's treatingwith finnersby his miniſters, who are his ambaſſadors, implies the ſtrict obligation they are under, tobe faithful in their miniſterial employment. Chriſt counts upon their faithfulness, whom he puts into the miniſtry, 1 Tim. i.

12. They are accountable tohim for all acts of their office, Heb . xiii. 17. Ifthey be ſilent, they cannot be innocent : Neceſſity is laid upon them, and woe tothem, ifthey preach

66 Yea, neceffity isnot only laid uponthem to preach, butto keepcloſe to their commiſſion inpreaching thegoſpel, I Thef.

not the goſpel," 1 Cor. ix. 16.

ii . 3, 4, 5. " Our exhortation was not ofdeceit, norofunclean- " neſs, nor in guile, but as we were allowed of God to be put U 2

We are ambaſſadors among those who ſerve the King ofkings ; we repreſent the perſon of God and Chriſt : never any yetdeſpiſed uswith impunity, nay, withoutbeing injurious to God and Chrift. Bowles, Præfat, ad Past. Evan.

148 SERM. III. TheMethod of Grace. " in truſtwith the goſpel, evenſo we ſpeak, not aspleaſing " men, but God who trieth our hearts :" the word is not to becorrupted to pleaſemen, 2Cor. ii. 17. their buſineſs is not to make them their difciples, but Chrifl's; not tofeek theirs, but them, 2 Cor. xii. 14. to keep cloſe to their inſtructions, bothinthe matter, manner, and end of their miniſtry. So did Chriſt himself, the treasure of wisdom and knowledge, yetbeing fentby God, he faith, John vii. 16. " Mydoctrine is not " mine, but his that fent me." And ſo he expects and requires that his ambaſſadors keep cloſetothe commiſſionhe hath given them, and be (according to their meaſure) faithful to their truft, as he was to his. Paul is to deliver to the people, that which he alſo received from the Lord, 1 Cor. xi. And Timothymust keep that which wascommitted to him, 2 Tim, i. 14.

5. It implies the removal of the goſpel-miniſtry to be a very greatjudgment tothe people. The remanding of ambaſſadors, prefages an enfuing war. Ifthe reconcilingoffouls to Godbe the greatest work, then the removal of the means and inſtruments thereof, muſt be the foreſt judgment. Some account " the falling of the falt upon the table" ominous, but furely the fallingofthem, whom Chrift calls thefalt of the earth, is fo indeed.

What noware thoſe,once famous and renownedplaces, from whence Chrift, (as he threatned),hath removedthe candlestick, butmagna latrocinia, dens of robbers, and mountains ofprey !

6. And lastly, It implies both the wisdom and condeſcenſion of Godto finful men,in carryingona treaty ofpeacewith them byfuchambaſſadors,negociatingbetwixthim and them : Withouta treaty, there would be no reconciliation ; and no method tocarryon ſucha treaty like this: for had the Lord treatedwith

perfonally, and immediately, they had been overwhelmedwith his awful majesty. The appearances of God confound thecreature, " Let menot hear again the voice of the Lordmy " God, (faith Ifrael) neitherletme fee this great fire any more, " that I die not: Yea, ſo terrible was that fight, that Mofes " ſaid, Iexceedingly fear and quake," Deut. xviii. 16. Heb.

xii.21 .

Orhadhe commiſſionated angels for thisemployment, though they ſtandnotat fuchan infinite diſtance fromus as God doth, yet ſuch is theexcellence of their glory (being the highest species and order of creatures) that their appearances would be more apt toaftoniſh than perfuade us: beſides, they being creatures ofanother rank and kind, and not partaking with us, ei-

SERM. III . The Method of Grace. 149 ther in the mifery of the fall, or benefit of the recoveryby Chriſt; it is not to be ſuppoſed, they ſhould ſpeak to us fo feelingly and experimentally, as theſe his miniſtersdo ; theycan open to you the mysteries of fin, feeling the workings thereof daily in their own hearts; they candiſcover to you the conflicts of the flesh and Spirit, as being daily exerciſed in that warfare ; andthenbeing menofthe fame mouldandtemper, theycanfay toyou as Elihu did to Job, Chap. xxxiii. 6, 7. " Behold, I am " according to thy wiſh, in God's ſtead, I alſo am formed out " of the clay; behold, my terror ſhall not make thee afraid, " neither ſhall my hand be heavy upon thee."

Sothat in this appointment, much of the divine wisdom and condefcenfion to finners ismanifeſted : " We have this treaſure " inearthen veſſels, that the excellency of the power may be of "God, andnot of us," 2 Cor. iv. 7. God's glory and man's advantage areboth promotedby this diſpenſation.

Secondly, Next we are to confider that great concernment, aboutwhich theſe ambaffadors of Chriſt are to treatwith ſinners ; andthat (as the text informs us) is their reconciliation to God..

Now reconciliationwith God, isthe reſtoring of men to that former friendſhip theyhadwith God, which was brokenbythe fall , and is stillcontinuedby our enmity and averſation whilft wecontinue inour natural and unregenerate eſtate. Now this isthegreatestand moſtbleſſeddeſign that ever Godhad in the world; anaftoniſhingand invaluablemercytomen, as will clearly appear, by confidering theſe particulars following.

First, ThatGod ſhould be reconciled after ſuch a dreadful breachas the fall of man made,is wonderful ; no fin, all things confidered,was ever like to this ſin : other fins, like a ſinglebullet, kill particular perfons, but this, like achain-ſhot, cuts off multitudes as thefand upon the fea-ſhore, which no man can number.

If all the poſterity of Adam in their ſeveral generations, ſhould do nothing else but bewail and lament this fin of his, whilst this world continues, yet would it not be enough lamented; for a manſo newly created out ofnothing, and admitted the first moment intothe highest order, crowned aking over theworks of God's hands, Pfal. viii. 5. aman perfect and upright,without the leaſt inordinate motion, or finful inclination : amanwhoſemindwas most clear, bright, and apprehenfive of

To reconcile is nothing elſe, than to make up that friendſhip, whichwas broke by ſome grievous offence, andthus to bring ene.

mies back into their former ſtate ofconcord. Dav. on Col. i. 20.

150 The Method of Grace. SERM . III. thewill of God, whoſe will was free, and able to have eafily put by the ſtrongeſt temptation: a man in a paradife of delights,where nothing was left to defire for the advancing happineſs of foul orbody: a man understanding himself to be a public, complexive perſon, carrying not only his own, but the happiness of the whole world in,his hand: fo foon, upon fo light a temptation, to violate the law of his God, and involve himſelf and all his poſterity with him, in ſuch a gulph of guilt and miſery; all which he might ſo easily have prevented ! O wonderful amazing mercy, that ever God ſhould think ofbeing reconciled, or have any purpoſes ofpeace towards ſo vile an apoſtate creature as man .

Secondly, ThatGod ſhouldbe reconciled to men, and not to angels, a more highand excellent order of creatures, is yetmore astonishing : when the angels fell they were loft irrecoverably; nohand ofmercy was ſtretchedout toſave one ofthoſe myriads ofexcellent beings, but chains of darkneſs were immediately clappedonthem, to reſervethem to thejudgment of the great day, Jude6.

That the milder attribute ſhould be exerciſed to the inferior, and the feverer attribute tothe more excellent creature, is juft matter for eternal admiration. Who would caſt away veſſels of gold, and ſave earthen potſherds ! Some indeed undertake to

the reasons, why the wisdom of God made no proviſionfor the recovery of angels by a Mediator of reconciliation ; partly from the high degree of the malignity of their fin, who finned in the light ofheaven, partly becauſe it was decent, that the firſt breach of the divine law ſhould be punished, to ſecure obedience for the future. And beſides, the angelical nature was not entirely loſt, myriads of angels ſtill continuing in their innocency and glory; when as all mankind was loſt in Adam.

Butwe must remember fill the law madeno distinction, but awarded the fame punishment, and therefore itwas mercyalone thatmadethedifference, and mercy for ever to be admired by men; how aftoniſhing is the grace of God, thatmoves in away ofreconciliation to us, out ofdeſign to fill up the vacantplaces in heaven, from which angels fell, with fuch poor worms as we are! Angels excluded, and men received. O ftupendous mercy !.

Thirdly, ThatGod ſhouldbe whollyandthoroughlyreconciled toman, ſo thatno fury remains in him against us; according to that ſcripture, Iſa. xxvii. 4. is ſtill matter of farther won. der.

SERM. III. 151 The Method of Grace. Thedcfignheſends his ambassador to youabout, isnotthe allayingand mitigating ofhiswrath, (which yet would be matter of great joy to the damned) but thoroughly to quench all his wrath, so that no degree thereof ſhall ever be felt by you. Ο bleſſed embaſſy ! "Beautiful upon the mountains are the feet of " them thatbring ſuch tidings." God offers you afullreconciliation, aplenary remiffion.

Fourthly, ThatGod ſhouldbefreely reconciled to finners, and diſcharge them without any the leaſt ſatisfaction to his juſtice from them, is, and for ever will be, marvellous in their eyes.

Ohwhat mercywould thedamnedaccount it, ifafter athoufandyears torments in hell, God would at laſt be reconciled to them, and put an end to their miſery ! But believers are difcharged without bearing any part of the curſe, not one farthing ofthatdebt is levied upon them.

Object. If you fay,how can this be,when God ſtands upon full fatisfaction to hisjuſticebefore any foul be diſcharged and reſtored tofavour ? freely reconciled,andyet fully fatisfied, how canthisbe?

Solut. Very well, for thismercy comes freely toyourhands, how coſtly foever it provedto Chriſt; and that free remiffion, and full fatisfaction, are not contradictory and inconſiſtent things, is plain enough from thatſcripture,Rom. iii. 24. "Being " juſtified freely by his grace, through the redemption that is " in Chriſt Jeſus :" freely, and yet inthe way ofredemption.

For though Chriſt, your furety, hath made fatisfaction in your name and ſtead, yet it was his life, his blood, and not yours, that went for it, and this furety was of God's own appointment, andproviding, withoutyourthoughts or contrivance. Obleſſed reconciliation, happy is the people thathear the joyful found of it.

Fifthly and lastly, That God ſhould be finally reconciled to ſinners, ſo that never any new breach ſhall happen betwixt him andthem anymore, ſo astodiſſolve the leagueof friendſhip, is amoſt raviſhing andtranſportingmeſſage.

: Two things give confirmation and full ſecurity to reconciled ones, viz. the terms of the covenant, and the interceffion of the Mediator.

The covenant of grace gives great ſecurity tobelievers, against new breaches betwixt God and them. It is said, Jer. xxxii. 40. "And I willmake an everlasting covenantwiththem, " that I will not turn away from them todo them good, but I "willput my fear in their hearts, thatthey ſhall not depart

152 The Method of Grace. SERM. III . " from me." The fear of the Lord, is achoice preſervative againft ſecond revolts, and therefore taken into the covenant. It is no hindrance, buta ſpecial guard to afſurance.

There is no doubt of God's faithfulness: that part of the promite is easilybelieved, that he will not turn away from us to do us good: all the doubt is of the inconſtancy of our hearts with God, and against thatdanger, this promiſe makes provifion.

Moreover the interceffion of Chriſt in heaven ſecures the faints in their reconciled ſtate, 1 John ii. 1, 2. " If anyman fin, " we have an Advocate with the Father, Jeſus Chriſt the righ- " teous, andhe isthe propitiawon." He continually appears in heaven before the Father, " as a lamb that had been flain," Rev. v. 6. And as the bow in theclouds, Rev. iv. 3. Sothat as long as Chriſt thus appears in the prefence of God for us, it is notpoſſible our ſtate ofjuſtification, and reconciliation canbe againdiffolved. And this is thatbleſſed embassy goſpel-miniſters are employ. ed about; hehath committed to them theword of this reconciliation.

In the laſt place, we are to enquire what, and whence, is this efficacy ofpreaching, to reconcile and bring home finners to Chrift.

"The That its efficacy is greatinconvincing, humbling, and changing thehearts of men, is paſt all debate and queſtion.

weapons ofourwarfare (faith the apoſtle) are not carnal, but " mighty through God, to the pullingdown ofſtrong holds, caftingdown imaginations, and every high thing that exalt- " eth itſelf against the knowledge of God, and bringing into captivity every thought to the obedience of Chrift," 2 Cor. x. 4, 5. No heart ſo hard, no confcience ſo ſtupid, but this fword can pierce and wound ; inan inſtant, itcan caſt down all thoſe vain reasonings and fond imaginations, which the carnal hearthath beenbuilding all its life long, and open afair paſſage for convictions offin, and thefears andterrors ofwrath to come into that heart that never was afraidoftheſe things before. So Acts ii. 37. " When they heard this, they were pricked tothe

65 heart, and faid unto Peter, and to the rest of the apofiles, " men and brethren, what ſhall we do?"

Whatshall we do ? is the doleful cryofmenattheirwits end ; the voice of one in deepeſt diſtreſs : and ſuch outcries have beenno rarities under the preaching of the word ; its power hath been felt by perſons of all orders and conditions ; the great andhonourable of the earth, aswell as the poor andde-

- SERM . III. The Method of Grace. 153 ſpicable. The learned andthe ignorant, the civil and profane, theyoungand the old, all have felt the heart-piercing efficacy of the gofpel.

If you aſk, whence hath the word, preached, this mighty power ? The answer muſt be, neither from itſelf, nor him that preaches it, but from the Spirit of God, whoſe inſtrument it is, by whoſe bleſſing and concurrence with it, it produceth its bleſſed effects upon the hearts of men .

First, This efficacy, and wonderful power, is not from the word itſelf; take it in an abſtract notion, ſeparated from the ſpirit, it can donothing: it is called " the foolishness ofpreaching," 1 Cor. i. 21. Fooliſineſs, not only becauſe the world ſoaccounts it, but becauſe in itſelf it is a weak and unfuitable, and therefore a very improbable way to reconcile the worldto God; that the ſtony heart of one man ſhould be brokenby thewords of another man ; that one poor ſinful creature ſhould beuſed to breathe ſpiritual life into another; this could never be, ifthis fwordwere not managed by an omnipotenthand.

And befides , we know whatworks naturally, works neceſſarily; if this efficacy were inherent inthe word, ſothat we should ſuppoſe it towork as other natural agents do, then it must needs convert all to whom it is at any time preached, except its effect were miraculously hindered, as the fire when it could not burnthe three children ; but alas, thousands hear it, that never feel the ſaving power of it, Ifa. liii. i. and 2 Cor. iv. 3, 4.

Secondly, Itderives not this efficacy from the instrument by which it is miniſtred; let their gifts and abilities be what they will, it is impoſſible that ever ſuch effects ſhould be produced fromthe ſtrength of their natural or gracious abilities, 2 Cor. iv. 7. "We have this treasure(faith the apostle) inearthen veffels, that the excellency of the power may be of God, and " not ofus."

The treaſureof thegoſpel-light is carried εν οςρακινοις σκευεσιν, in earthen veffels, as Gideon and hismenhad their lamps in earthen pitchers, or in oyster-shells, for ſo theword alſo ſignifies ; the oysterfhellis a baſe and worthless thing in itſelf; however, there lies therich andprecious pearl ofſogreatvalue. Andwhy isthis precious treaſure lodgedin fuchweak,worthless veſſels ? Surely, itis upon no otherdeſign, but toconvince us of the truth Iam here to prove, that theexcellency of the power is of God, and not of us ; as it follows inthe next words. To the famepurpoſe ſpeaks the fame apoftle, 1Cor. iii. 7. " So then, neither is he that VOL. II. X

154 The Method of Grace. SERM . III. " planteth anything, neither he that watereth; but God that " giveth the increaſe."

Not any thing ! Whatcan be more diminutively ſpoken of the golpel-preachers ? But we must not understandtheſe words in a

and abſolute, but in a comparative and relative ſenſe ; not as if they were not neceffary and usefulin their place, but that how neceffary foever theybe, and what excellent gifts foever God hath furnished them with ; yet it is neither in their power nor choice, to make the word they preach effectual to men : if it were, then the damnation of all that hear us muſt needs lie at our door : then alfo, many thousands would have been reconciled to God, which are yet in the flate of enmity, but the effect of the goſpel is not in our power.

Thirdly, But whatever efficacy it hath to reconcile men to God, it derives from the Spirit of God, whoſe co-operation and bleffing (which is arbitrarilydifpenfed) gives it all the fruit ithath.

Minifters, faith one *, are like trumpets which make nо found, if breath be not breathed into them. Or like Ezekiel's wheels, which move not unless the Spirit move them; or Elitha's fervant, whoſe prefence doth no good except Eliſha's fpirit be there alſo. For want of the Spirit of God, how many thoufands of fouls do find the miniſtry to be nothing to them ? Ifitbe fomething to the purpoſe to any foul, it is the Lord that makes it fo. This Spirit is not limited by mens gifts or parts ; heconcurs not onlywith theirlabours who have excellent gifts, but oftentimes bleſſes mean, deſpicable gifts : with far greater fuccefs.

faith + Austin, there be two conduits inatown, one very plain and homely, the other built of poliſhed marble, and adorned with excellent images, as eagles, lions, angels ; the water refreſhes as it is water , and not as it comes from fuch or fuch a conduit. It is the Spiritthat gives the word all that virtue it hath : he is the Lord of all faving influences : hehath dominion over the word, over ourfouls, over the times andseasons ofconverfion ; and ifany poor creature attends the miniſtrywithout benefit, if he go away ashe came, without fruit, ſurely we may

Mr. Anthony Burgeſs . † What is the reason why of two adult ungodly perfons, the one is ſo called as to follow him who calls, the other not ? Do not thou judge, if thou wouldst not err : thejudgments of God are unſearchable, and he hath mercy onwhom he will. Aug. de bono perfeca cap. 8.

SERM . III. 155 The Method of Grace.

this cafe, as Martha faid to Chriſt, in reference to her bro ther Lazarus, Lord, ifthou hadſt beenhere, my brother had not died; fo, Lord, ifthou hadit been in this prayer, in this fermon, this poor foul had not gonedead and carnal from under it. Andnow what remains, but that we apply this truth inthoſe uſesthat itgivesus.

First use of information. Isthe preaching ofthegospelby Chriſt's ambaffadors, theway which God takes to reconcile finners tohimfelt ? Then how inexcufable are allthose that continue in theirstate of enmity, though the ambaffadors of peace have beenwith them all their lives long, wooing and befeeching them to be reconciled to God? Oinvincible, obftinate, incurablediſeaſe, which is aggravated by the only proper remedy ! Hath God been wooing andbeſeeching you by his ambaſſadors ſo many years to be reconciled to him, and willyou not yield to any intreaties ? Muft he be made to ſpeak invain, to charm the deaf adder ? Well, when the milder attribute hath done with you, the feverer attribute will take you in hand.

The Lord hath kept an account ofeveryyear andday of his patience towards you, Luke xiii. 7. " Theſe three years I came

fruit on this fig-tree, and find none;" and Jer. xxv. 3. " Theſe three and twentyyearshave I ſpoken untoyou, rifing early and ſpeaking, but you havenot hearkened." "

Well be you affured, that God hathboth the glaſs of your time, and the vials of his wrath, by him; and ſo much of his abuſed patience as runs out of one, ſo much of his incenfed wrath runs into the other. There is a time when this treaty of peace will end, whenthe Master of the house will rife up, and thedoors be ſhut, Luke xiii. 25. Then will you be left withouthope, and without apology. We read, indeed, offome poor and ineffectual pleas that will bemade by ſome at the last day ; ſo Mat. vii. 22. " We have " prophefied in thy name," &c. Theſe pleas will not avail ; but as for you, what will you plead? Poſſibly many thousand ideots , or poor weak-headed perfons, may perish; many young ones that had little or no time in the world to acquaint themſelves with matters of religion, or understand the way of falvation. Manymillions of Heathens that never heard the name of

nor camewithin thefound offalvation,who willyet periſm, and that juſtly. Now whatfoever apologies any of theſe will make for themſelves in the last day, tobeſure you can make none. God hath X 2

156 The Method of Grace. SERM. III . givenyou a capacity, and competent underſtanding ; many of you are wife and fubtle in all your other concernments, and only ſhew your folly in the great concernments of your falvation. You cannotplead want of time, ſome ofyou are grown gray. headed under the goſpel; you cannot plead want ofmeans and opportunities, the ordinances and ministers of Chriſt have been with you all your life long to this day; fure, ifyou be Chriftleſs now, you muſt alſo be ſpeechless then.

Infer. 2. Hence it alſo follows,That the world owes better entertainment, than it gives, tothe ministers of Christ : Chrift's am baffadors deserve a better welcome than theyfind among men.

Your reſpects to them is founded upon their office and em. ployment for you, Heb. xiii. 17. and 1 Theff. v. 12. They watch for your ſouls, dare any of you watch for their ruin ? They bring glad tidings, ſhall they return with ſad tidings to him that fent them ? They publiſh peace, ſhall they be reward. edwith trouble ? O ungrateful world ! We readin Eph. vi. 20. ofan ambaffador in bonds, andhe no ordinary one neither. We read alſo a ftrange challenge, madeby anotherat his owndeath, Acts vii. 52. "Which of all the prophets have not your fathers " perſecuted ? Andthey have flainthemwhich ſhewed before " the coming of the juſt One." Some thatbrake the bread of life to you, might want bread to eat, for any regard you have to them. The office of the miniſtry ſpeaks the abundant love of God to you ; your contemptandabuſe of it, ſpeaks the abundant ſtupidity or malignity of your hearts towards God. What afadproteſtation doth Jeremy make against his ungratefulpeople, Jer. xviii. 20. " Shall evil (faith he) be recompenſed for good ? for they have digged a pit for my foul; remember " that I stood before thee to ſpeak good for them, and to turn away thy wrath from them." God's mercy is eminently diſcovered in the inſtitution of, and Satan's malice is eminently diſcovered in the oppofition to, the miniſterial office. Satan is a great and jealous prince, and it is no wonder he ſhould raiſe all the forces hecan to oppoſe the ambaffadors of Chrift; when, faith *one, the goſpelcomes into his dominions, it doth, as itwere, by found oftrumpet, and beat ofdrum, proclaim liberty to allhis flaves andvaſſals, ifthey will quit that tyrant that hath ſo longheld their ſouls inbondage,andcome under the ſweet and eaſy governmentof Chrift, Andcan the devil endure this, think you ? If Chrift fends forth ambaffadors, nowonder if Satan ſends forth oppofers; he-certain

Mr. Gurnal's Chriſtian Armour,

SERM . III. 157 The Method of Grace. lyowes them a ſpite, that undermine his government in the world.

Infer. 3.Hence it follows, That itnearly concerns all Chrift's ambaffadors, tofee that they bein astate of reconciliation with God themselves.

Shall we stand in Chriſt's ſteadby office, andyetnot be in Chriftbyunion ? Shall we entreatmen tobe reconciled to God, and yet be at enmity with him ourselves ? O let us take heed, " Leſt afterwe have preached to others, we ourſelves ſhould be

66 caft-a-ways," 1. Cor. ix. 27. Of all men living we are the moſt miferable, ifwe be Chriſtleſs and graceleſs : our confciences will make more terrible applications of our doctrine to us inhell, than ever we made to the vileſt of finners on earth. Ο itis far eaſier to ſtudy and preſs a thousand truths upon others, thanto feel the power of one truth upon our own hearts ; to teach others facienda quam faciendo : duties tobe done, than dutiesbydoing them .

They are fad dilemma's with which a learned † writer poſes ſuchgraceleſs miniſters ; If ſinbe evil, why do ye live in it ? If itbe not, whydoyoudiffuade men from it ? Ifitbedangerous, howdare you venture on it? Ifitbe not, why doyou tell men fo? IfGod's threatningsbe true why doyou not fear them ? If theybe falſe, why doyou trouble men needlesslywiththem, and put them into ſuch frights without a cauſe ? - Take heed to yourſelves, left you ſhould crydown fin, and notovercome it ; leſt while you feek to bring it downin others, youbow to it, and become its flaves yourſelves : it is easier to chideat fin thanto overcome it. That is a ſmart queſtion Rom.

ii . 21. " Thou that teacheth another, teacheſt thounot thyſelf?" Aprofane miniſter wasconvertedby reading that textonce, but howmany have read it as well he, who never trembled at the confiderationofit ashe did!

2. Ufe for Conviction. Isthis the method God uſes to reconcile men to himſfelf ? O then examine yourſelves, whether yet the preaching of the go-

reconciled you to God. It is too manifeſt thatmany amongus are in the ſtate of enmity unto this day. We may fay with the prophet, Ifa. liii. r. " Who hath believed our re66 port? and towhom is the arm of the Lord revealed ?" We offer you peace upon goſpel-terms and articles, but our peace returnsto us again; enemies you were to God, and enemies you fſtill continue. The evidence is undeniable ; for,

† Gildas Salv. p . 15, 16,

158 The Method of Grace. SERM. III.

1. Evidence. Many ofyou were neverconvinced,tothisday, of your ſtate ofenmity against God; and without conviction of this, reconciliation is impoſſible ; without repentance, there can be no reconciliation, and without conviction, there can be no repentance. Whenwe repent, we lay down our weapons, Ifa. xxvii. 4, 5. Buthow few have beenbrought to this? Alas ! if a few poor, cold, heartless, ineffectual confeffions of fin, may paſs for adue conviction, and ſerious repentance, thenhavewe been convinced, then have we repented; butyou will find, if ever the Lord intend to reconcile you to himself, your convictions andhumiliations for fin, willbe other manner ofthings; and will coſt you more than a few cheap words against fin, 2 Cor . vii. 11. " In that ye forrowed after a godly fort, what " carefulneſs it wrought in you, yea, what clearing of your- " ſelves, yea, what indignation, yea, what fear, yea, whatve- " hement defire, yea, what zeal, yea, what revenge ?"

2. Evidence. Many of us never treated ſeriously with the Lord about peace, and how then arewe reconciled to him ? What, a peace without atreaty? Reconciliation without any confideration about it? Itcan never be. When was the time, and where was the place,that you were found in ſecret uponyour knees, mourning overthe fin of your nature, and the evils of your ways ? Certainlyyou must be brought to this ; you must, with a broken heart, bewail your fin and unifery.

Friend, That ſtony heartofthine muſt feel remorſe and anguiſh for fin, it will cost thee ſome ſad days, and forrowful nights, or ever thou canst have peace with God: it willcoft theemany a groan, many a tear, many a hearty cry toheaven : Ifever peace be made betwixt God and thee, thou must "take " with theewords,andturnto the Lord,ſaying,Takeaway all " iniquity, and receive me gracioufly." O forone fmile, one tokenof love, one hint of favour ! The child of peace is not born withoutpangs, andagonies of foul .

3. Evidence. Many of us are notreconciled to the duties of religion, and ways of holiness, and how then is it poffible we ſhould be reconciled to God ? What, reconciled to God, and unreconciled to the ways of God ? By reconciliation we are made nigh : in duties of communion we draw nigh, and can we be made nigh to God, andhave no heart to draw nigh to God? it can never be.

Examine your hearts, and ſay, Isnot theway of ftrictness abondage to you ? Hadyou not rather be at liberty to fulfil thedefires of the flesh, and of the mind? Couldyou notwith that the ſcriptureshadnotmade ſomethings elfeyour fins, and

SERM . III . 159 The Method of Grace.

other things your duties : do you delight in the law of God after the inner man, and esteem his judgments, concerning all things to be right ? Do you love ſecret prayer, anddelight in duties of communion with God; or rather, are they not an ungrateful burden, and irkſom impoſition ? Give confcience leavetoſpeak plain.

4. Evidence. Many ofus are not enemies to fin, andhow thenare we reconciled to God ? What, friends with God, and our lufts too ? It cannot be. Pfal. xcvii . 10. " Ye that love the " Lord hate evil:" The fame hour our reconciliation is made with God, there is an everlasting breach made with fin : this is one of the articles or conditions of our peace with God, Ifa. lv. 7. 66 Let the wicked forfake his ways, and the unrighteous man his thoughts, and let him turn tothe Lord, and he will " havemercy on him; and toour God, and he will abundantly " pardon."

But it is manifeſt in many ofus, thatwe are no enemies to fin, we ſecretly indulge it, whatbad names foever we call it : Wewill commit ten fins to cover one : we cannot lendure the moſt ſerious, faithful, ſeaſonable, private, tender, and neceſſary reproofs for fin, but our hearts ſwell and rife at it; fure we are not reconciled to God, whilft we embrace his enemy in our boſoms .

5. Evidence. We love not the children of God, nor are reconciled to them that bearhis image, andhow then can we be reconciled to God ? 1 John v. 1. " He that loveth him that " begat, loveth them alſo that are begotten: What, at peace with the Father, and at war with the children: it cannot be : Do not fome that hope they have made their peace with God, hate, revile, and perfecute the children of God ? Surely, in that daywe are reconciled to the Lord, we are reconciled to allhis people : we ſhall then love a Chriſtian, as a Chriſtian, andby thisweknow that we are paſſed from death to life.

6. Evidence. Lastly, How can anyman think himself to be reconciled to God, who never ciofed heartily with Jesus Chrift by faith, who is the only days-man, and peace-maker: the alone Mediator of reconciliation betwixt God and man.

This is a fure truth, that all whom God accepts into favour, are " made accepted in the beloved," Eph. i. 6. If any man willmake peace with God, he must take holdofhis ſtrength, accept and cloſe with Chriſt, who is the power of God, or he cannevermake peace, Ifa. xxvii. He must bemade " nigh by " the blood of Chrift," Eph. ii. 13. But alas, both Chrift

160 The Method of Grace. SERM . III. and faith are ſtrangers to many fouls, who yet perfuade themſelves they are at peacewith God : O fatal mistake !

3. Ufe of Exhortation. Lastly, This point deſerves acloſe, vigorous application in athreefold exhortation .

First, To Chriſt's ambaſſadors, who treat with fouls in order to their reconciliation with God.

Secondly, To thoſe that are yet in their enmity, and unreconciled ſtate.

Thirdly, To thoſe that have embraced the terms of peace, and ſubmitted to the goſpel-overtures.

First, To the ambaſſaders of reconciliation. God hath puta greatdeal of honour uponyou in this high and noble employment: great is the dignity of your office, toſome you are"the " favourofdeath untodeath, and to others a ſavour of life unto life; andwho is fufficient for theſe things ?" 2 Cor. ii. 16. But yet the duty is no less than the dignity. O what manner ofmenſhould we be for judgment, ſeriouſneſs, affections, patience, and exemplary holiness, towhom the management of ſogreat a concern betwixt God and man is committed!

First, For judgment and prudence, how neceſſary are theſe in ſoweighty and difficult a buſineſs as this ! He had need be a man of wisdom, that is to inform the ignorant of the nature and neceſſity of this great work, and win over their hearts to conſenttothearticles ofpeace propounded in the goſpel ; that hath ſo many fubtle temptations to anſwer, and ſo many intricate caſes ofconfcience to reſolve: there are many strong holds of Satan tobe battered,and many ſtout and obſtinate reſiſtances made by the hearts of ſinners, which must be overcome ; and hehadneedbenonoviceinreligion, towhomſo difficult aprovince is committed.

Secondly, Let us be ſerious in our work as well as judicious. Remember, O ye ambaſſadors of Chrift, you bring a meſſage from the God ofheaven, of everlasting confequence to the fouls of men. The eternal decrees are executedupon them in your miniftry: to ſome you are " the favour of life unto life, and to " ſome the favour of death unto death," 2 Cor. ii. 16. Heaven and hell are matters of moſt awful and folemn confideration.. Owhat an account havewe alſo ſhortly togive untohim that fentus!

matters offuch deepconcernment, as ſhould fwallow up our very ſpirits; the least they cando, is to compoſe our hearts unto ſeriouſneſsin themanagement of them.

SERM . III. 161 The Method of Grace.

Thirdly, Be filledwith tender affections toward the fouls of men, with whom you treat for reconciliation: you hadneed be men of bowels, as well as men of brains * : you fee a multitude of poor fouls upon the brink of eternal miſery, and they know it not, but promise themſelves peace, and fill themſelves with vainhopes of heaven: and is there a more moving, melting

in the world, than this ! O think with what bowels of commiferation Moſes and Paul were filled, when the one defired rather to be blotted out of God's book, and the other to be accurſed from Chriſt, than that Ifrael ſhould not be saved, Exod. xxxii. 33. and Rom. ix. 3. Think how the bowels of Chriſt yearned over Jerufalem, Mat. xxiii. 37. And over the multitude, Mat. ix. 36." Let the ſamemindbe in you, which " alſo was in Chrift Jeſus."

Fourthly, Be patient and long-fuffering toward ſinners : fuch is the value of one foul, that it is worth waiting all our days to ſave it at laft : " The ſervant of the Lord muſt not ſtrive, but be gentle unto all men, apt to teach, patient, in meekness inftructing them that oppoſe themſelves, if God peradventure will give them repentance," 2 Tim. ii. 24, 25. The Lord waitswith patience upon finners, and well mayyou. Confider yourſelves, how long was God treating with you, ere you were won to him ? Be not diſcouraged, ifyour ſucceſs prefently anfwer not your expectation.

Fifthly, and laſtly, Be ſure toback your exhortations with drawing examples ; elſe you may preach out your last breath before you gain one foul to God. The devil, and the carnal hearts of your hearers, will put hinderances enough in the way of your labours ; do not you put the greatest of all yourſelves. O ſtudynot onlyto preach exactly, but to live exactly ; let the mifplacing of one action in your lives, trouble you more than the miſplacing of words in your diſcourſes : this is the way to fucceed in your embaſſy, andgive up your account withjoy.

Secondly, The exhortation ſpeaks to all thoſe that are yet in a ſtate ofenmity, and unreconciled to God unto this day. O that my words might prevail, and that you would now be entreated to be reconciled to God! The ambassadors of peace are yetwithyou, the treaty is not yetended, the Maſter of the houſe is not yet rifen up, nor the door ofmercy and hope finally ſhut: hitherto God hath waited to be gracious ; O that the long-fuffering of God might be your ſalvation : aday is hafting when

* See Bowle's Paftor. Evang. p. 136. VOL . II. X

162 SERM. III. The Method of Grace. Godwilltreatwithyou no more, when a gulphshall befix ed betwixt him and you for ever, Luke xvi. 26. O what will you dowhen the ſeaſon ofmercy, and all hopes of mercy,

endtogether ! WhenGod thall become inacceffible, inexorable, and unreconcilable to you for evermore. Owhat wilt thou do, when thou ſhalt find thyſelf ſhutup under eternal wrath 1 when thou shalt feel that mifery thou art warned of ! Is this the place where I must be ! Are theſe the torments I muſt endure ! What, for ever ! yea, for ever : Will pot Godbe fatisfied with the fufferings ofa thousandyears ? no, nor millions of years ! Ah finners, did you but clearly fee the preſent and future mifery ofunreconciled ones, and what that wrath ofthegreat and terrible God is, which is coming as falt asthewings of time can bring itupon you, itwould certainly driveyou to Chriſt, or drive you out of your wits. O it is a dreadtul thing to have God for your eternal enemy : tohave thegreat and terrible God caufing his infinite power to avenge the abuſe of his graceandmercy.

Believe it, friends, it is a fearfulthing to fall into the hands of the living God : knowing the terrors of the Lord we perfuade men: an eternal weight hangs upon an inch oftime. O that youdidbut knowthe timeofyour viſitation ! That youwould not dare to adventure, and run the hazard of one day more in an unreconciled ſtate.

Thirdly, and lastly, This point ſpeaks to those who have be lievedour report, whohave taken hold of God's ſtrength, and made peacewith him : who had not obtained mercy, but now have obtained mercy : who oncewere afar off, but now are made nigh by the blood of Chriſt : with you I would leave a few words ofexhortation, and I havedone.

Firlt, Admire and stand amazed at this mercy. " Iwill " praise thee, O Lord, (faith the church, Ifa. xii. 1.) Though " thou waſt angry with me, thine anger is turned away, and "thoucomforteſt me." Ohow overwhelming a mercy is here before you ! God is at peace, at peace with you that were " enemies in your minds by wicked works," Col. i. 21 .

peacewith you, and at enmitywith millions as good by nature as you : at peace with you that fought it not: at peace for ever; no diffolving this friendſhip for evermore. O let this confideration melt your hearts before the Lord, and make you cry, What amI, Lord, that mercy ſhould take inme, and shut out fallenangels, and millions of men andwomen as capable of mercy as myſelf ! O the riches ! O the depths of the mercyand goodness of God!

SERM. IV. The Method of Grace. 163

Secondly, Beware of new breaches with God: Godwill fpeak peace to his people, and to his faints: butletthem not turn again tofolly," Pfal. lxxxv. 8. What tho' this ſtateoffriendſhipcanneverbe diſſolved, yet it is adreadful thing tohave it clouded: you may loſe the ſenſeof peace, andwith it all the joyofyour hearts, andcomforts of your lives, in this world.

Thirdly, Labour to reconcile others to God: eſpecially thoſe that are endeared to you by the bonds of natural relation : When Paul was reconciled to God himself, his heart was full ofheaviness for others that were not reconciled; for his " bre- "thren and kinſmen according to the flesh," Rom. ix. 2, 3. When Abraham was become God's friend himself, then,

" that Ihmael might live before thee!" Gen. xvii. 18.

Fourthly and laſtly, " Let your reconciliation with God re- " lieve you under all burdens of affliction you ſhall meet with " inyour way to heaven :" Let them that are at enmity with Goddroopunder croffes and afflictions; butdo not youdo ſo. Tranquillus Deus tranquillat omnia, Rom. v. 1, 2, 3. Let the peace of God keep your hearts and minds. As nothing can comfortamanthat must gotohell at laſt, ſo nothing ſhould dejectaman that ſhall, through many troubles, at laſt, reach heaven.

5995 SERMONIV.

Explaining the Work of the Spirit, as the internal, and moſt effectual Means of the Application of CHRIST.

JOHN Vi. 44. Noman can come to me, except the Fatherwhich hathfent me, draw him. ΟUR laſtdiſcourſe informedyou oftheusefulness and influence of the preachingof the goſpel, inorder tothe ape plication of Chriſt tothe fouls of men. There mustbe (in God's ordinaryway) the external miniſterial offer of Chrift, before men can have union with him .

But yet, all the preaching inthe world can never effect this unionwith Chriſt in itſelf, and in its own virtue, excepta fupernatural, and mighty power, goforth with it, forthatendand purpoſe. LetBoanerges and Barnabas try their ſtrength, let Ya

164 The Method of Grace. SERM. IV the angels ofheaven be the preachers ; till God draw, the foul cannot come to Chrift.

No ſaving benefit is to be had by Chriſt, without union with his perſon, nounion with his perſon without faith, no faith, ordinarilywrought, without the preachingof the goſpelby Chriſt's ambaffadors, their preaching hath noſaving efficacy, without God'sdrawings, as will evidently appear, by confidering theſe words, and the occafion of them.

The occafion oftheſe words is found (as learned * Cameron well obferves) in the 42dverſe. "And theyſaid, is not thisJeſus " thefonof Jofeph,whoſe fatherandmotherwe know ? " Chrift hadbeen preffing upon them in his miniſtry, the great andne.

duty of faith; but notwithstanding the authority of the preacher ; theholiness of his life ; the miracles by which he confirmed his doctrine ; they ſtill objected against him, " is not this " the carpenter's Son ?" From whence Chriſt takes occafion for theſe words ; " No man can come unto me, except my Father " which hath ſent me, draw him," q. d. Invain is theauthority of my perfonurged; invain are allthe miracles wrought in your fight, toconfirm the doctrine preached to you; till that fecret, almighty power of the Spirit be put forthupon your hearts, you will not, you cannot, come unto me .

Thewords are a negative propoſition.

Inwhich the author, and powerfulmanner ofdivine operati ⚫on in working faith, are contained : there must be drawingbefore believing, andthat drawing must be the drawing of God: everywordhath its weight: we willconfider them in the order they lie in the text.

Ουδεις--ΝοMan] not one, let his natural qualificationsbe what they will, let his external advantages, in reſpect of means and helps, be never ſo great : it is not in the power ofanyman: all perfons, in all ages, needthe ſamepower of God, one as well as another; every man is alike dead, impotent, and averſe to faith inhis natural capacity. No man, or not one, among all the fons of men .

Δυναται ,--Can] or isable :he ſpeaks ofimpotency to ſpecial and ſaving actions, ſuch as believing in Chriſt is: no act that is faving, can be done without the concurrence of ſpecial grace. Other acts that have a remote tendencyto it, are performed by a more general concourſe and common aſſiſtance; ſo men may come totheword, and attendto what is ſpoken, remember, and confider what the wordtells them; but as to believing or com

* Cameronis Myrothec. p. 139.

SERM. IV. 169 The Method of Grace. ing to Chriſt, thatnomancandoofhimself, orby a general and common aſſiſtance. No man can. Εγθείν προς με,--Come unto me] (i. e.) believe in meunto ſalvation. Coming to Chrift, and believing in him, are terms aequipollent, and are indifferently uſed to expreſs the nature of ſaving faith, as is plain ver. 35. "He that cometh tome, ſhall " neverhunger, and he that believeth on me thall never thirſt: " it notes the terms from which, and to which the foul moves, and the voluntarineſsofthe motion, notwithstanding that divine power, by which the will isdrawn to Chrift.

Εαν μηο Πατηρ,---Exceptmy Father] not excluding the other. two perfons ; for every work of God relating tothe creatures, iscommon to all the three perſons : nor only to note thatthe Father is the firſtin order of working: but the reason is hinted in the next words.

Ο πεμψας με,--who hath sent me,] God hath entered into covenant with the Son, and fent him, ſtands obliged thereby, to bring thepromised feed to him, and that he doth by drawing them to Chriſt by faith : ſo the nextwords tells us the Father doth.

Ελκυση αυτον .--Draw him.] That is powerfully and effectually incline his will to come to Chriſt : " † Not by a violent : " coaction, but by abenevolent bending of the will whichwas

" averſe;" andas it is not in the way offorce and compulfion, ſoneither is it by afimple moralfuafion, by the bare propoſalof an object tothe will, and ſo leavingthe ſinnerto his own election; but it is ſuch aperfuafion, as hath a mighty overcoming efficacy accompanying it : ofwhich more anon ,

The words thus opened, the obſervation will be this :

Doct. That it is utterly impoſſible for any man to come to

Jesus Christ, unless he be drawn unto him by thespecialand mighty power of God,

Noman is compelled to come to Chriſt against his will, he that cometh, comes willingly, but eventhat will, and defire to come, is the effect of grace, Phil, ii. 13. " It is God that work-

" eth inyou, both towill, and to do, of his own good pleasure."

" Ifwe defire the help and aſſiſtance of grace, (faith | Ful-

Non violenta coactio immediata, fed voluntatis a Deo averse benevolaflectio . Glaf. Rhet. Sacra p . 236 . ‡ Ut ergo defideremus adjutorium, hoc quoque eft gratiæ ; ipfa namque incipit effundi, ut incipiat pofci. Fulgen. Epift. 6. ad Theod.

166 The Method of Grace. SERM. IV. " gentius) eventhedefire isofgrace; grace muſt firſtbeſhed " forthuponus, beforewe canbegin todefire it:" " By grace " are ye ſaved through faith, and that not ofyourſelves, it is " thegift of God," Eph. ii. 8. ſuppoſe theutmoſt degree of natural ability ; leta man be asmuchdiſpoſedand prepared, as naturecandiſpoſe orprepare him, andto allthis, add thepropoſal of the greatest arguments, and motives, to inducehim to come; let all theſe have the advantage of the fitteſt ſeaſonto work uponhis heart; yet no mancancometill Goddraw him: we move as we are moved; as Chriſt's coming to us, foour comingtohim are the pure effects ofgrace.

Three things require explication in thispoint before us.

First, What thedrawing of the Father imports. Secondly, InwhatmannerhedrawsmentoChrist. Thirdly, How it appears that none cancome till they be fo drawn.

First, What thedrawing of the Father imports. To open this, let it beconfidered, thatdrawing isusually diſtinguiſhed into physical and moral. The former is, either by co-action, force, and compulſion: or, by a ſweet, congruous efficacyupon the will. As toviolence and compulfion, itis none of God's way and method, itbeingboth against the nature of the will of man, whichcannotbe forced, and against the will of Jefus Chriſt, who loves to reign over a freeand willing people, Pfal. cx. 5. "Thy people ſhallbe willing in

" the day of thy power." Or, as that word may be rendered, they ſhall be voluntarineſſes, as willingaswillingneſsitfelf. Itis not thenby a forcible co-action, but in a moral way ofper-

that God the Fatherdraws men toJeſus Chriſt : He draws with the bands ofa man, as they are called, Hof. xi. 14. (i. e.) in away ofrational conviction of the mind and confcience, and effectual perfuafionofthe will.

But yet by moral perfuafion, we must not underſtand a ſimple andbare propoſal, or tender of Chriſt and grace, leaving it ſtill at the finner's choice,whether he willcomply with itor no. For though Goddoes notforcethe will contrary to its nature, yet there is a real internal efficacy implied in thisdraw-

not fee God preaching, writing, and teaching, yetwe believeas ifwe saw thus; for all truth hath a power of inclining the mind to affent; the greater truth , the greater power, and the greateſt truth, thegreatest power of all; Butwhy thendo not all believe thegoſpel ? I anſwer, becauſe all are are not drawnby God, Bape tist Mantuanus depatientia, lib. 3. cap.2,

SERM. IV. The Method of Grace. 167 ing, or an immediate operation of the Spirit upon the heart and will, which, in a way congruous and ſuitable to its nature, takes away the rebellionand reluctance ofit, and ofunwilling, makes it willing to come to Chriſt. And, in this refpect, we owna phyſical, as well as moral influence of the Spirit in this work; andto theſcripture,expreffes it, Eph. i. 19, 20. "That " we mayknowwhat is the exceedinggreatness of his powerto- " ward us whobelieve, according to theworking of his mighty " power, whichhe wrought in Chriſt,whenheraised him from " the dead." Here is much more than anaked propoſal made to the will; there isa power as well asa tender; greatness of power; and yet more, the exceedinggreatness of his power ; and this power hath an actual efficacy ascribed to it, he works upon our hearts and wills, according to the working of his mighty power, which hewrought in Christ, when he raisedhim from thedead. Thus he fulfils in us allthe good pleaſure of his will, and the work of faith with power, 2 Theff. i. 11. And this is that which the ſchools callgratia efficax, effectu al grace; and others victrix delectatio, an overcoming,conquering delight † : Thus the work is carried onwith a moſt efficacious ſweetneſs. So that the libertyof thewill isnot infringed, whilst the obſtinacy of the will is effectually fubdued and overruled. For want of this, there are ſo many almost Christians int theworld ; hence are all thoſe vaniſhing and imperfect works which cometonothing, called in ſcripture, a morning cloud, an early dew. Had this mighty power gone forthwith theword, theyhad nevervaniſhed or periſhed like embryo's as theydo. So then,Goddraws notonly ina moralway,by propoſinga fuitable object to the will, but alſo in aphysical way, or by immediatepowerful influence uponthe will; not infringing the liber. tyof it, but yet infallibly and effectually perfuading it to come to Chrift.

Secondly, Next letus confider the marvellous wayand manher, in which the Lorddraws the fouls ofpoor finners to Jefus Chriſt, and you willfindhedoth it,

4. Effectually, and 5. Finally. First, This bleſſedwork is carried on by the Spiritgradually ; bringing the foul ſtepby step, inthedue method and order of the goſpel to Chriſt; illumination, conviction, compunction, prepare thewayto Chrift ; andthen faith unites the foul tohim :

1. Gradually, 2. Congruously, 3. Powerfully,

Jansenius Aug. lib. cap.

168 The Method of Grace. SERM. IVA Without humiliation, there can be no faith, Matth. xxi. 32. " Ye repented not, that ye might believe." It is the burdenſome ſenſe of fin, thatbrings the foul to Chrift for reſt, Matth. xi. 28. " Come unto me, allye that are weary and heavy laden." But without conviction there can be no compunction ; no humiliation ; he that is not convinced of his fin and miſery, never bewails it, nor mourns for it : Never was there one tear oftrue repentance feen todrop from the eye of an unconvinced finner. And without illumination, there canbe no conviction ; for what is conviction, but the application of the light which is in the underſtanding, or mind of a man, to his heart and conſcience ? Acts, ii. 37. In this order therefore, the Spirit (ordinarily) draws fouls to Chriſt, he ſhines into their minds by illumination ; applies that light to their confciences by effectual conviction ; breaks and wounds their hearts for fin in compunction; and then moves the will to embrace and cloſe with Chriſt, in the way of faith, for life and falvation.

are more diſtinctly discerned in ſome Chriſtians than inothers ; they are more clearly to be ſeen in the adult convert, than in thoſe that were drawn to Chriſt in their youth ; in ſuch as were drawn to him out of a ftate of prophaneneſs, than inthoſe that had the advantage of a pious education ; but in this order, the work is carried on, ordinarily, in all; however it differ in point ofclearneſsin the one, and in the other.

Secondly, Hedraws finners to Chriſt congruously, and very agreeably to the nature and way of man, fo he ſpeaks, Hof. xi. 4. " I drew them with the * cords ofa man, with bands of " love:" Not as beaſts are drawn ; but as menare inclined, and wroughttocompliance,byrational conviction oftheirjudgments, and powerful perfuafion of their wills; the minds of finners are naturally blinded by ignorance, 2 Cor. iv. 3, 4. And their affections bewitched to their lufts, Gal. iii. 4. and whilst it is thus, no arguments or entreaties can poſſibly prevail, tobring them offfrom the ways offin to Chrift.

The way therefore which the Lord takes to win and draw them to Chrift, is by rectifying their falſe apprehenfions, and ſhewing them infinitely more good in Chriſt, than in the creature, and in their lufts ; yea, by fatisfying their underſtandings, that there is goodneſs enough in Jeſus Chrift, to whom he is drawing them.

Funibus hominum (ie.) humanis : non quibus trahi ac de ducifolent boves.

SERM. IV. 169 The Method of Grace.

First, Enough to out-bid all temporal-good, which is to be denied for his fake.

Secondly, Enough to preponderate all temporal-evils, which are to be fuffered for his fake.

First, That there is moregood in Chriſt than in all temporal goodthings, which we are todeny, or forſake, upon his account. This being once clearly, and convincingly diſcovered to the underſtanding, the will is, thereby, prepared to quit all that whichentangles, andwith-holds itfrom coming to Chrift : there isnoman that loves money ſo much, but he will willingly part with it, for that which is more worth to him, than the ſumhe partswith topurchaſe it : Matth. xiii . 45, 46. " The kingdom " ofheaven is like to a merchant-man, ſeeking goodly pearls, " whowhen he hath found one pearl ofgreat price, goeth and " felleth all that he hath andbuyeth it."

Such an invaluable pearl is Jeſus Chriſt ; infinitely more worth than all that a poor finner hath to part with for him ; and is a more real good than the creature. Theſe are but vain ſhadows ; Prov. xxiii. 5. Chriſt is a folid, ſubſtantial good : yea, he is, andby conviction appears tobe amore ſuitable good than the creature : The world cannot juſtify, and ſave, but Chrift can . Chriſt is a more neceſſarygood than the creature, which is only for our temporal conveniency, but he is of eternal neceffity. He is a more durable good thanany creature-comfort is, or can be: " The faſhionof thisworld paſſeth away,"

1 Cor. vii. 13. But durable riches and righteouſneſs are inhim, Prov. viii. 17. Thus Chriſt appears in the day of conviction, infinitely more excellent than the world ; he out-bids all the offers that the world can make; and this greatly forwards the work of drawing a foul toJeſus Chriſt .

Secondly, And (then to remove every thing out of the way to Chrift)Goddiſcovers to the foulenoughinhimtopreponderate, andmuch more than will recompenſe allthe evils and fufferings it can endure for his fake.

It is true, they that cloſe with Chrſt, cloſe with his croſs alfo: they must expect to ſave no more but theirfouls by him. Hetells us whatwe must truſt to, Luke xiv. 26, 27. " Ifany " man come to me, and hate not his Father and mother, and " wife and children, and brethren and ſiſters ; yea, and his own life alſo, he cannot be my difciple: And whosoever " doth not bear his croſs, and comeafter me, cannot be mydif- " ciple."

To readfuch a text as this, with fuch a comment upon it,as VOL. II. Z

170 The Method of Grace. SERM. IV.

our fleſh can make; is enough to fright aMan from Chriſt for ever : Nor is it poſſible, by all the arguments in the world, to draw any foul to Chriſt upon fuch terms as theſe, till the Lord convince it, that there is enough, and muchmore than enough inJeſus Chritt to recompenſe all theſe fufferings, and loffes, we endure for him.

But when the foul is fatisfied, that theſe ſufferings are but external, upon the vile body, but that the benefit which comes by Chrift is internal, in a man's own soul; theſe afflictions are but temporal, Rom. viii. 18. But Chrift and his benefits are eter nal: This must needs prevail with the will to come over to

Chrift; notwithstanding all the evils of ſuffering that accompany him, when the reality of all this is discovered by the Lord, and the power of God goes alongwith theſe diſcoveries. Thus the Lorddraws us in our own way, by rational convicti onsofthe underſtanding, andallurementsof the will.

And it is poffible this maybe the reason whyſome poor fouls mif-judge the workings of the Spirit of God upon themselves, thinkingthey neverhad that wonderful and mighty power of Godinconverfion, actingupon theirhearts, becauſethey findall that isdoneupon their hearts that way, isdone in theordinary courſeand method ofnature : Theyconfider, compare, are con vinced, and then refolve tochoose Chriſt and his ways ; whereas they expect to feel fome ſtrange operations, that thall have the viſible characters of the immediate power of God uponthem, andfuch a power they might difcern, ifthey would confider it as working inthis wayand method: But they cannotdiftinguiſhGod's acts from their own, and that puzzles them.

Thirdly, The drawings of the Father are very powerful. " The arın of the Lordis revealed in this work," Ifa. liii. 1.

It was a powerful word indeed, that made the light at firſt thine out ofdarkneſs, and noleſs power is required to make it thine into our hearts, 2 Cor. v. 14. That day in which the foul is made willing tocome to Chriſt, is called " the day of " his power," Pfal. cx. 3. The fcripture expreſſeth the work ofconverfion, by a threefold metaphor, viz.

That of a refurrection from the dead, Rom. vi. 4. Thatof creation, Eph. ii. 10. And

That of victory or conquest, 2 Cor.x. 4, 5. All theſe ſet forth the infinite power of God in this work ; for no less than almighty Power is required toeach of them; andifyou ftrictly examine the diftinct notions, you shall findthe power of God more and more illuſtriouſly diſplayed in each of them.

To raiſe the dead, isthe effect ofalmighty Power; but then

SERM. IV. The Method of Grace

the refurrection ſuppoſeth pre exiftent matter. In the work of creation, there is no pre-exiſtent matter; butthenthere is no oppoſition : That which is not, rebels not against the power whichgives itbeing. But victory and conquest ſuppoſes oppofi tion, allthe power of corrupt nature armingitſelf, and fighting against God; butyet not able to fruſtratehis deſign.

Letthefoulwhom the Father draws, ſtruggle, and reluctate asmuch as itcan, it ſhallcome, yea, and come willinglytoo, when thedrawing power of God is upon it †. O the ſelf-con-

Aicts, the contrary reſolves, with which the soul finds itſelfdiftracted, and rent aſunder ! The hopes, and fears; the encouragements, anddiſcouragements; they will, and they will not: but victorious grace conquers all oppoſition at last. We find an excellent example of this inbleſſed +Augustin, who ſpeaks of this very work, thedrawing of his foul to Chrift, and how he felt in that day two wills in himself, " one old, the other

" new; one carnal, the other ſpiritual; and how in theſe their contrary motions, and conflicts, he was torn aſunder in his " own thoughts and reſolutions, ſuffering that unwillingly, " which hedid willingly." And certainly, ifwe conſiderhow deep the foul is rooted, bynatural inclination, and long continuedcustom, in fin, how extremely averſe itis to theways of trict godliness, and mortification ; how Satan, that invidious enemy, that ſtrong manarmed, fortifies the foul todefendhis poffeffion, against Chriſt, and intrenches himselfin the under-

will, and affections, bydeep-rooted prejudices against Chrift and holiness, it is awonder of wonders, to ſee a foul quitting all itsbeloved lufts, and Aeſhly intereſts and endearments, andcoming willingly under Chriſt's yoke.

Fourthly, The drawings of God are very effectual : Thereisindeedacommon and ineffectualwork upon hypocrites, and apoſtates, called inſcripture a " morning cloud, an earlydew," Hof. vi. 4. Theſe may believe for a time, and fall away ar laſt, Luke viii. 13. Their wills may be half won, theymay

moving from the word, and a powerful drawing on God's part. For there is a certain kind of voluntary neceſſity. Moulin Amut . Armin .

Ita duae voluntates meae, una vetus, alia vetus, alia nova, illa carnalis illafpiritualis confligebant interfe, atque difcordando dissipabant animam meam----ibi enim magisjam non ego, quia, ex magna parteidpatiebar invitus, quodfaciebam volens. Aug. confef. lib. 8. sap. 5. Z2

172 The Method of Grace. SERM. IV. bedrawnhalfway to Chrift, and return again. Soitwas with Agrippa, Acts xxvi. 28. εν ολιγω με πειθεις , within a very little, thou perfuadeſt me to be a Chriſtian: ButinGod's elected ones, it is effectual : * Their wills are not only almoſt, but altogether perfuaded to embrace Chriſt, and quit the ways of fin, how pleasant, gainful, and dear ſoever they have been to them. The Lordnotonlydraws, but draws home thoſe ſouls to Chriſt, John vi . 37." Allthat the Father hath given me, ſhallcome " to me."

It is confefſed, that in drawing home of the very elect to Chriſt, there maybe, and frequently are, many pauſes, ſtands, and demurs ; they have convictions, affections, and reſolutions ſtirring in them, which, like early bloſſoms, ſeem to be nipt anddieawayagain. There is frequently, (inyoungones eſpecially), an hopeful appearance of grace; they make confcience of avoiding fins, and performing duties : they have ſometimes great awakenings under the word, they are obſerved to retire for meditationand prayer; anddelight tobeinthe company of Chriſtians: and after all this, youthful luſts and vanities are found to ſtifle and choak theſe hopeful beginnings, and the work ſeems to ſtand, (it maybe ſomeyears), ata pauſe; however, at laſt, the Lord makes it victorious over all oppoſition, and fets it home with powerupon their hearts.

Fifthly, To conclude, thoſe whom the Father draws to Chriſt, he draws them finally and for ever. " Thegifts and calling of God are without repentance," Rom. xi. 29.: they are fo, as to God the giver; he never repents that he hath called his people into the fellowship of his Son Chriſt Jefus : and they are ſo on the believer's part; he is never forry, whatever he afterwards meets with, thathe iscome to Chrift.

There is a time when Chriftians are drawn to Chriſt, but there ſhall never be a time in which they ſhall bedrawn away from Chriſt, John x. 29. There is no plucking them out of the Father's hand. Itwas common to a proverb, in the primitive times, when they would expreſs an impoſſibility, to ſay, " You may as ſoon draw a Chriſtian from Chrift, as do it." When Chriſt aſked that queſtion of the diſciples, " Will ye

" alſo go away ? Lord, (faid Peter, inthe name of them all), " towhom ſhall we go ? Thou hast the words ofeternal life,"

Suafion is the act of one uſing endeavours; perfuafion the act ofan efficientcauſe. Heuſes fuafion, who gives advice; perfuafion isthe deed ofhimwho determines aman towhat he pleaſes. Eraf mus.

SERM. IV. 173 The Method of Grace. John vi. 68. They are thus drawn, do with full-purpoſe of heart, cleave unto the Lord. And thus of the manner and quality of effectual drawing.

Thirdly, In the laſt place, I am to evince the impoſſibility of coming to Chriſt without the Father's drawings : and this will evidently appearupon the confideration oftheſe two particulars.

First, The difficulty of this work is above all the power of nature to overcome .

Secondly, That little power and ability that nature hath, it will never employ to ſuch a purpoſe as this ; till the drawing power of God be upon the willofa finner.

First, If allthe power of nature were employed in this deſign, yet ſuch are the difficulties of this work, that it furmounts all the abilities of nature. This the ſcripture very plainly affirms, Eph. ii. 8. " By grace are ye ſaved through faith, and " that not of yourſelves, it is the gift of God." To think of Chriſt is easy, but tocometo Chriſt, is, tonature, impoſſible : Tofend forth coldand ineffectual wishes to Chriſt we may, but tobring Chriſt and the foul together, requires the almighty -power of God, Eph. i. 19. The grace of faith bywhich we come to Chriſt, is as much the free gift of God, as Chriſt himſelf,who is the object of faith, Phil. i. 29. " To you it is free- " lygiven to believe." And this willeaſily appear to your underſtandings, ifyoudobut conſider

The {Act, and of this work of faith, or coming to Chriſt, Enemies }

First, Confider the ſubject of faith in which it is wrought ; or what it is that isdrawn to Chriſt : It is theheart ofa finner which is naturallyas indiſpoſed for this work, as the wood which Elijah laid in order upon the altar, was to catch fire, when he had poured ſo much water upon it, asdid not only wet the wood, but alſo filled up the trench round about it, I Kings xviii. 33. For it is naturally a dark, blind, and ignorant, heart, Job. xi . 12. Andfuch an heart can never believe, till he that commanded the light to ſhine out ofdarkneſs do ſhine into it, 2 Cor. v. 14.

Nor will it avail anything to ſay, though man beborn indark - neſsand ignorance, yet afterwards he may acquire knowledge inthe uſe ofmeans, as we ſee many natural men do to a very high degree: For this is not that light that brings the foul to

yea, this natural, unſanctified lightblindsthe foul, and

174 SERM. IV. The Method of Grace.

prejudices itmore against Chriſt than ever itwas before, 1 Cor, i. 21, 26.

As it isa blind ignorant heart, ſoitis a ſelfiſh heartby na ture: Allitsdeſigns andaims terminate in ſelf: this is the cen ter and weight of the foul; no righteouſneſs but its own is fought after, that, or none, Rom. x. 3. Now, for a foul to renounce and deny ſelf, in all its forms, modes, and intereſls, as every onedoth thatcometh to Chrift; to diſclaim anddeny natural, moral, and religious felf, andcome to Chrift, as a poor, miferable,wretched,empty creature; tolive upon hisrighteoufneſs forever, is asſupernaturaland wonderful, asto fee thethills and mountains ſtart from their baſes and centres, and fly like wandering atoms in the air.

Nay, this heart which is to come to Chriſt, isnotonlydark andſelfiſh, but full of pride. O it is a deſperate proudheart bynature, it cannot ſubmit to come to Chriſt, as Benhadad's

tothekingof Ifrael, withſackcloth on their loins, andropesupon theirheads. To take guilt, ſhame, and confufionof face to ourſelves, and acknowledge the righteoufnels of God in our eternal damnation ; tocome to Chriſt naked, and empty, as one thatjuſtifies the ungodly : I ſay, nature left to itſelf, would asfoonbedamnedas do this: the proudheart can never come to this, tillthe Lord have humbledand broken it by hispower.

Secondly, Let us take the act of faith intoconfideration alfo, as it is here deſcribedby the foul's coming to Jeſus Chriſt ; and youwill find a neceſſity of the Father's drawings; for this evi dentlyimplies, thatwhich is against the ſtream andcurrent of corrupt nature, and thatwhich is above the ſphere and capacity of the moſt refined and accomplimed nature.

First, It is against the ſtream and current of our corruptnature tocome to Chriſt. For let us but confider the term from which the foul departs, when it comes to Chriſt. In that day it leaves all its lufts, and ways offin, how pleasant, ſweet, and profitable foever they have been unto it, Iſa. Iv. 7. "Let the " wicked forſake hisway, andthe unrighteousmanhis thoughts, " and lethim returnunto the Lord:" Wayand thoughts, i. e. both the practice ofanddelighthe had in ſin, muſtbe forſaken, and the outward and inward man must be cleanſed from it. Now there are in theboſoms ofunregenerate men fuch darling

that havegiven them ſo much practical and ſpeculative pleafure, which have brought ſo much profit to them ; which havebeenbornandbred up with them; andwhich, upon all theſe accounts, are endeared to their fouls to thatdegree, that

SERM. IV. 175 The Method of Grace.

it is eafier for them todie, than toforſake them: yea, nothing ismorecommon among fuch men,than to venture eternaldamnation, rather than fuffer a ſeparation from their fins.

Andwhich is yet more difficultincoming to Chrift, the foul forſakes not only its finful felf, but its righteous ſfelf: i. e. not onlyits worſt ſins, butitsbeſtperformances, accomplishments, and excellencies. Nowthis is one of the greateſt ſtraits that nature canbe put to: Righteouſneſs,by works,was the drft liquorthatever was put into the veffel, and it ſtill retains the tangand favour ofit, and will totheendoftheworld, Rom. x. 3. "For they being ignorant of God's righteouſneſs, and going " about to establiſh their own righteouſneſs,have not ſubmit- " ted themselvesunto the righteoudness of God." εκ υπετάγησαν, theyhave not fubmitted: To comenaked andempty to Chriſt, and receive all fromhim as a free-gift, is, toproud corruptna. ture, the greatest abaſement and fubmiffion in the world.

Let the goſpel furnish itstable with the richest and coſtlieſt dainties that ever theblood of Chrift purchased,ſuchisthepride ofnature, that itdiſdains to taſte them, except itmay alſo pay for the fame. Ifthe old hivebe removed from theplacewhere itwaswont to ſtand, the bees will comehome tothe old place, yea, andmany ofthemyou ſhall find willdie there, rather than goto the hive, though it ſtand ina farbetterplace than itdid before. Juſt ſo ſtands the cafe with men. The hive is removed, i. e. we are nomore to expect righteouſneſs as Adam did, by obeying and working, butby believing andcoming to Chriſt ; butnaturehadas lievebe damnedasdothis: Itſtillgoes about to eſtabliſh its own rigteouſneſs.

Virtues, duties, and moral excellencies, theſe are the ornaments ofnature; here isnature ſetoff inits ſumptuous attire, and rich embellishments, and now to renounce it, disclaim and contemn it, as droſs anddung, incomparison of Chrift, as be.

lieversdo, Phil. iii. 8. This, I ſay, is against the grain ofnature. Wereckon it the ſtrange effect offelf-denial in Mahomet the Great *, whobeing fo enamoured with his beautiful Irene, wouldbe perfuaded, upon reaſons of ſtate, with his own hand to ſtrike offher head; and that, evenwhen the appeared in all herrichornaments beforehim, rather like ſuch agoddeſs, as the poets intheirextaſies uſe tofeign, thanamortalcreature. And yetcertainly this is nothingtothat ſelf-denial which is exerciſed in ourcoming to Chrift.

Secondly,Aud ifwe look tothe other term towhich the foul i * Knolles Hiſtory of the Turks.

176 The Method of Grace. SERM. IV. moves, we shall find it acting as much above the ſphere and ability ofimproved nature, as here it acts and moves against the

and current ofcorrupted nature : forhow wonderful and fupernatural an adventure is that, which the foul makes inthe day that it comes to Jeſus Chriſt .

Surely, foranypoor foul to venture itſelffor ever upon Jeſus Chrift, whom it never faw, nay, upon Chriſt, whoſe very exiſtence, its own unbelief calls in queſtion whether he be or no : and thatwhenitis evenweigheddown to the dust, with theburdenſome ſenſe of its own vileneſs and total unworthiness, feelingnothing in itſelfbut finand miſery, the workings ofdeath and fears ofwrath : to go to Chriſt, of whoſe pardoning grace andmercy itneverhadany the leaſt experience,nor can find any groundofhope in itſelf that it ſhallbe accepted; this is as much above the power of nature, as it is for a ſtone to rife fromthe earth, and fix itſelfamong the ſtars. Well might the apostle a. ſcribe it to that almighty Power which raiſedup Chrift from the dead, Eph. i. 19, 20. Ifthe Lorddraw not the foul, and that omnipotently, itcan nevercome from itſelf to Chriſt. Andyet farther,

Thirdly, The natural impoſſibility of coming to Chriſt, will more clearlyappear, ifwe conſider the enemies to faith ; orwhat blocks are rolledby Satan and his inſtruments, into the way to Chrift : to mention, inthis place,no more but our own carnal reaſon, as itis armed and managed by thefubtilty of Satan, what awonder is it that any foul ſhould come to Chrift ?

are the ſtrongholds,(mentioned 2 Cor.x. 4 ) out of which thoſe objections, fears, and diſcouragements fally, by which the foul is fiercely affaulted intheway to Chriſt.

Wiltthou forſake allthy pleaſures, merry company, and ſenſible comforts, to livea ſad, retired, penſive life ? Wilt thou beggarand undo thyself, letgo allthycomforts inhand, for anhope of that whichthine eyes never saw, nor haft thou any certainty that it is any morethan afancy ? Wilt thou that haft lived in reputationand credit all thy life, now become the ſcorn and contempt of the world ? Thinkeſt thou thyself able to livefuch a ſtrict, ſevere, mortified, and ſelf-denyinga life, as the word of Godrequires ? And what ifperſecution ſhould arife, (as thou mayeſt expect it will),canstthou forſake father and mother, wifeandchildren,yea, andgive up thine own lifetoo, toa cruel and bloody death ! be adviſed better, before thou refolve in ſo.

important a matter. What thinkeſt thou ofthy forefathers, that livedanddied in that way thou art now living? Art thou wiſer than they ? Donot the generalityofmenwalk in the fame

SERM. IV. 177 The Method of Grace.

paths thouhast hitherto walked in ? Ifthis way lead tohell, as thou feareft it may, think then how many millions of men muſt periſh as well as thyself; and is ſuch a ſuppoſition conſiſtent with the gracious and merciful nature of God ? Beſides, think what fort of people thoſe are, untowhom thou art about to join thyſelfin this new way ? Are therenot to be found amongthem manythings todiſcouragethee, and cool thy zeal ? They are generallyof the lower andbaſer fort of men, poor anddefpicable : Seeft thou not, though their profeſſionbe holy, how earthly, carnal, proud, factious, and hypocritical, manyofthem are found tobe! And doubtless, the reſt are likethem, though their hypocrify be not yet diſcovered.

Owhat ſtands anddemurs ? what hesitations and doubts, is the foul clogged with inits way to Chriſt ! But yet none of theſe can withhold and detain the foul, when the Father draws ; Greater, then, is he that is in us, thanhe that is in the world.

And thus you fee the nature, manner, and efficacy of divine drawings, and how impoſſible it is for anyfoul to cometo Chrift without them.

The inferences and improvements of the point follow. Infer. 1. How deeply and thoroughly is the nature of man corrupted, and what an enemy is every man to his own happiness, that he must be drawn to it ? John v . 40. " You will not come unto me, that ye might have life." Life is defireable in every man's eyes, and eternal is the moſt excellent life; yet, inthis, the world is rather agreed to die and periſh for ever, than come to Chriſt for life. Had Chriſt told us of fields and vineyards, ſheep and oxen, gold and filver, honours and fenfual pleaſures, who would not have come tohim for theſe ? But to tell of mortification, ſelf-denial, ſtrictness of life, andfufferings for hisfake, and all this for an happineſs to be enjoyed in the world to come, nature will neverlike fuch a propofitionas this.

You fee where it ſticks, not in a ſimple inability to believe, butinan inability complicated with enmity; they neither can come, nor will come to Chriſt : It is true, all that do come to Chriſt, comewillingly; but thanks be to the grace of God, that hathfreed and perfuaded the will, elſe they had neverbeen willing tocome : Who ever found his own heart firſt ſtir andmove towards Chrift ? How long may we wait and expect, beforewe ſhall feel our hearts naturally burn with defires after, and love to Jefus Chriſt ?

This averſion of the will and affections from God, is one of VOL. II. Aa

178 The Method of Grace. SERM. IV.

the mainroots oforiginal fin. No argument can prevail to bring the foul to Chrift, till this be mattered and overpowered by the Father's drawing. In our motions to fin, we need re training, but in all our motions to Chrift, we as much need drawing. He that comes to heaven may fay, Lord, if I hadhad my own way and will, Ihad never come here; ifthou hadſt not drawn me, I should never have come to thee. O the riches of the grace of God! Oh unparalleled mercy andgoodness ! not only to prepare prep fuch a glory as this for an unworthy foul, but to put forth the exceeding greatness of thy power, afterwards / to draw an unwilling foul to the enjoyment of it.

Infer. 2. What enemies are they to God, and the fouls of men, that do all they can to difcourage and hinder the conversion of men to Christ ? God draws forward, and theſe do all that in them lies to draw backward, (i. e.) to prejudice and discourage themfrom coming to Jesus Chrift in the way of faith : this isa direct oppofition to God, and a plain confederacy with the devil. O, how many havebeen thus diſcouraged in their way to Chrift, by their carnal relations, I cannot ſay friends ! Their greateft enemies have been the men of their own house. Thefe have pleaded (as ifthe devil had hired and fee'd them) againft the everlafting welfare of their own fleſh. O cruel parents, brethren, and fifters, thatjeer, frown, and threaten, where they

encourage, affift, and rejoice ! Such parents are thedevil's children. Satan chuſes ſuch inftruments as you are, above allothers, for this work : he knows what influence and autho- 'rity youhave upon them, and over them ; and what fear, love, and dependance, they have for you, and upon you; ſo that none in allthe world are like to managethe deſign of their damnation fo effectually, as you are like to do.

Will you neither come to Chrift yourſelves, nor fuffer your dear relations thatwould? Had you rather find them in the alehoufe, than in the cloſet ? Did you inftrumentally give them their being, and willyoube the inftruments of ruining for ever thoſe beings they had from you ? Did you ſo earnestly defire children, fo tenderly nurſe and provide for them; take fuch delight in them ; and, after all this, dowhat in you lies to damn and destroy them; If theſe lines ſhall fall into any fuch hands, O that God would fet home the conviction, and ferfe of this horrid evil upon their hearts. And no leſs guilty of this fin are ſcandalous and loofe profeffors, who ſerve to furnish the devil with the greatest arguments he hath to diſſuade men from coming to Chriſt : it is your loofunefs, andhypocrify,bywhich he hopes to ſcare others

SERM. IV. 179 The Method of Grace. from Chriſt. It is ſaid, Cant. ii. 7. " I charge you by the rots " and hinds of the field, that ye ftir not up, nor awake my be . " loved till he pleaſe."

Roes and hinds, like young converts and comers towards Chrift, are ſhy and timerous creatures, that ſtart at the leaſt found, or yelp of adog, and fly away. Take heed what you doin this caſe, left you go down to hell under the guilt of damning more fouls than your own .

Infer. 3. Learn hence, the true ground and reason of those trange, amazing, andfupernatural effects, that you behold, and fo admire in the world, as often as youfeefinnersforfaking their pleasant, profitable corruptions, and companions, and embracing theways of Christ, godliness, and mortification . 66 It is faid, 1 Pet. iv. 4. They think it ſtrange, that you run not with them into the ſame exceſs ofriot ;" The word is, εν ὦξενίζονται ,they ſtand at a gaze, as the hen thathath hatchpartridge eggs doth, when the fees them take the wing and fly away from her.

Beloved, it is the world's wonder to ſee their companions in fin forſake them; thoſe that were once as prophane, and vain as themſelves, it may be more, to forſake their ſociety, retire into their cloſets, mourn for fin, ſpend theirtime in meditation and prayer, embrace the ſevereſt duties, and content to run the greatest hazard in the world for Chriſt; but they fee not that almighty power that draws them, which is too ftrong for all the finful ties and engagements inthe world to withhold and detainthem.

66 A manwould have wondered toſee Eliſha leave the oxen, and run after Elijah, ſaying, Let me go, I pray thee, and kiís my father and mother, and then I will follow thee ;" when Elijah had faid nothing to perfuade him to follow him, only, as he paffed by him, he caſt his mantle on him, 1 Kings x. 19, 20. Surely that foul whom God draws, must needs leave all and follow Chriſt, for the power of God reſteth on it. All carnal tiesand engagements to fin, break and give way, when the Father draws the foul to Chrift in the day of his power.

Infer. 4. Is this thefirstspring ofspiritualmotion after Chrift ? Learn thenfrom bence, how it comes to pass that fomany excellentfermons, andpowerfulperfuafions are ineffectual, and cannot draw andwin onefoul to Christ. Surely it is because minifters drawatone ; andthe specialfavingpower of Godgues notforth, at all times alike, with their endeavours .

Paul was a chofen veſſel, filled with agreater meaſure ofgifts Aaz

180 The Method of Grace. SERM . IV. andgracesby the Spirit, than any that wentbeforehim, or followed after him; and, as his talents, ſo his diligence in improving them, was beyond any recorded example we read of a. mongst men ; " He rather flew like a ſeraphim, than travelled " upon his maſter's errand aboutthe world*." Apollos was an eloquent preacher, and mighty in the ſcriptures, yet Paul is nothing, and Apollos nothng ; but God that gives the increaſe," I Cor. iii . 7. We are too apt toadmire men, yea, andthe beſt arebut too apt to go forth in the ſtrength of their own parts and preparations; but God ſecures his own glory, andmagnifies his own power, frequently, in giving ſucceſs to weaker endeavours, and men of lower abilities, when he withholds it from men of more raiſed, refined, and excellent gifts and abilities.

It is our great honour, who are the miniſters of the gospel, thatwe are συνέγροι, workers together with God, I Cor. iii. 9. in his ſtrengthwe can prevail ; "the weapons of our warfare are " mighty through God," 2 Cor. x. 4. But if his prefence, bleſſing, and aſſiſtance, be not with us, we are nothing, we can donothing.

Ifwe prepare diligently, pray heartily, preach zealoufly, and our hearers go as they came, without any ſpiritual effects and fruits of our labours, what ſhall we ſay, but as Martha faid to Chrift, " Lord, ifthou hadſt been here, my brother had not " died :" Had the Spirit of God gone forth with his eſpecial efficacy andbleſſing, with this prayer, or that fermon, theſe fouls had not departed dead, and ſenſeleſs from under it.

Infer. 5. Doth all fuccefs and efficacy depend upon the Father's drawings ? Let none then defpair of their unregenerate, and carnal relations, overwhoſe obstinacy they do, andhave cauſe to mourn .

What, if they have been as many years under the preaching ofthegospel, as the poor man layat the pool of Bethesda, and hitherto tono purpoſe ? Atime may come at laſt, (as it did for him) when the Spirit of God may move upon the waters ; I mean put a quickening and converting power intothe means, andthen the defire of your fouls forthem ſhallbe fulfilled.

It may be, you have poured out many prayers, and tears to the Lord for them ; you have cried for them as Abraham for hisfon, " O that lihmael might livebefore thee ! " O that this poorhusband, wife, child, brother, or fifter, might live in thy fight ; and ſtillyou fee them continue carnal, dead, and ſenſe

* Ως πτηνος την οικεμενην, και ως ασωματος διεδραμε. Chryfoft.

: Well, but yet give not upyourhopes, nor ceaſe your pious endeavours, the time maycome when the Father may draw as well as you, and thenyou ſhall ſee themquit all, and come to Chriſt ; and nothing ſhall binderthem. They are now drawn away of their own lufts ; they are easily drawn away by their ſinful companions ; but when God draws, none of theſe ſhall withdraw them from the Lord Jeſus, What is their ignorance, obftinacy, and hardness ofheart, before that mighty power that ſubdues all things to itſelf ? Go therefore to the Lord, byprayer, for them, and ſay, Lord, I have laboured for my poor relations invain, I have ſpentmy exhortations to little purpoſe ; thework is too difficult for me, can I carry it no farther, but thou canft: O let thy power go forth ; they ſhall be willing dayof thy power.

Infer 6. Ifnone can come to Christ, except the Father draw them, then furely none can be drawn from Chrift except the Father leave them : That power which at first drew them to

Christ, can fecure and establish them in Christ to the end, John Χ. 20. " My Father which gave them me is greater than " all, andnoman is able to pluck them out of my Father's "hand."

When the power of God at firſt draws us out of our natural ſtate to Chrift, it finds us not only impotent, but obstinate, not onlyunable, but unwilling tocome; andyet this powerof God prevails againſt all oppofition : How much more is itable topreſerve and ſecure us, when his fear is put into our inward parts, ſothatwedare not depart, we have nowill todepart from him ? Wellthen, if the world fay, I will ensnarethee; If the devil ſay,

I will deſtroy thee; if the fleſh ſay I will betray thee ; yet thou art ſecure and ſafe, as long as Godhath said," I will never leave

" theenor forſake thee," Heb. xiii. 5 .

Infer. 7. Let this engageyou to a constant attendance upon the ordinances of God, in which this drawingpower of Godisfometimes put forth upon the hearts of men.

Beloved, there are certain ſeaſons inwhich the Lord comes nigh tomen in the ordinances and duties of his worſhip ; and weknow not at what time the Lord cometh forth by his Spirit upon this deſign: he many times comes in an hour when we think not of him ; " I am found of them that fought me not, " Iſa. lxv. 1. It is good therefore, to be found in the way of the Spirit: Had that poor man, that lay ſo long at the pool of Bethesda, reaſoned thus with himself,So long have I lain here invainexpecting a cure, it is to no purpoſe to wait longer, and ſo had beenabſent atthatvery timewhenthe angel came down,

182 The Method of Grace. SERM .V. hehad, in all likelihood,carriedhis diſeaſe to thegrave withhim.

How doſt thou know but this veryfabbath, this fermon, this prayer, which thouhast noheart to attend, and are tempted to neglect, may be the ſeaſon, and inſtrument wherein, and by which, the Lord may do that for thy foul, which was never donebefore ?

Infer. 8. Toconclude, How are allthefaints engagedtoputforth all the power and ability they havefor Gad, who hathputforth his infinite almighty power todraw them to Chrift !

Godhath done great things for your fouls; he hath drawn you out of the miferable ſtate of fin and wrath ; and thatwhen he letothers go, by nature as good as you, he hath drawn you into union with Chriſt, and communion with his glorious privi vileges. Othatyou would henceforth employ all the poweryou have, for God, in theduties ofobedience, and indrawing others to Chrift, as much as in you lies, and ſaycontinually with the Church, "Draw me, we will run after thee," Cant. i. 4.

Thanks be to Godfor Jesus Chrift . 5995959

SERMON V.

Opening the Work of the Spirit more particularly, by which the Soul is enabled to apply CHRIST.

Eph. ii. 1. Andyou hath he quickened who were dead in trefpaffes andfins.

IN the former fermons wehave feenourunionwith Chriſt in the general nature ofit, and the means by which it iseffected, both external, by the preaching of the gofpel, and internal, bythe drawingof the Father. We are now tobring our thoughts yet closer to this great mystery, and confider the bands, bywhich Chriſt and believers are knit together in a bleffed union .

And if we heedfully obſerve the ſcripture-expreffions, and ponder the nature of this union, we shall find there are two bands whichknit Chrift and the foul together, viz.

1. The Spirit on Chrift's part. 2. Faith on our part. The Spirit on Chrift's part, quickening us with fpiritual life, whereby Chriſt firſt takes hold of us, and faith on our part, when thus quickened, whereby we take holdof Chrift : Accor

SERM . V. 183 The Method of Grace.

dingly, this union with the Lord Jeſus, is expreſſed in fcripture, ſometimes by one, and fometimes by the other of these means or bands, by which it is effected. Chrift is fometimes faid to be in us ; fo Col i. 27. " Chriſt is inyou the hope of glory." And Rom. viii. 10, " And if Chrift be in you, the body is deadbecauſe of fin." And other times it is expreffed by the other band on our part, as 1 John v. 20. " We are in " him that is true, even inhis SonChriſt Jeſus." And 2 Cor. v. 17. " Ifany man be in Chrift, he is a new creature.

The differencebetwixtboth theſe, is thus aptly expreſſed by alate author *. " Chriſt is in beleivers by his Spirit, 1 John " iv. 13. The believer is in Chrift byfaith, John i. 12. Chrift

" is in the believer by inhabitation, Rom. iii. 17. The believer

" is in Chriſt by implantation, Rom. vi. 35. Chriſt is inthe " believer as the head is in the body, Col. i. 18. As the root " inthe branches, John xv. 5. Believers are in Chrift as the " members are in the head, Eph. i. 23. Or as the branches " are in the root, John xv. 1, 7. Chriſt in the believer, implieth life, and influence from Chriſt, Col. iii. 4. The be- " liever, implieth communion, andfellowship with Chriſt, 1 Cor.

i. 30. When Chrift is ſaid tobe in the believer, we are to " underſtand it in reference to fanctification. When thebe- " liever is faid to be in Chriſt, it is in order to juſtification ."

Thus we apprehend,being ourſelves firſt apprehended by Jefus Chrift, Phil. iii. 12. We cannot take hold of Chrift, till firſt he take hold ofus ; no vital act of faith can be exerciſed tilla vital principle be firſt inſpired: Ofboth theſe bands ofunion we maut speak diſtinctly ; and firſt of " Chriſt quickening "

" us by his Spirit, in order to our union with him," ofwhich wehave an account in the fcripture before us, You hathhe " quickenedwho were dead in treſpaſſes and fius:" In which words we find theſe two things noted, viz .

1. The infufion ofa vital principle ofgrace. 2.The total indifpotedness of the fubject by nature. First, The infufion of a vital principle ofgrace, You hath he quickened. These words [hath he quickened] are a fupplement made to clear the ſenſe of the apostle, which elſe would have been more obfcure, by reaſon of that long parentheſis betwixt the first and fifth verſes, " for as the + learned obſerve

* Mount Piſgah . p. 22, 23. + Illudvuas regitur a συνεζωοποιησε, ν. 5. eft igitur hoc loco et byperbaton itfynchyſis et αποκοπη της περιοδε, que eſt ſpecies τοά

184 SERM . V. The Method of Grace. " thisword uses, you, isgoverned of the verb συνεζωοποιησε, hath " be quickened, ver. 5. So that here the words are tranſpoſed " from theplain grammatical order, by reaſon of the interjec66 tion ofa long fentence, therefore, with good warrant our " tranflators have putthe verb into the firſt verſe, which is repeated ver. 5. and fokeeping faithfully to the ſcope, have ex- " cellently cleared the ſyntax and order of the words." Now this verb συνεζωοποιησε, hath he quickened, imports the firſt vital act of the SpiritofGod, or his firſt enlivening work upon the foul, in order to its union with Jeſus Chriſt: For look, as the blood of Chriſt is the fountain of all merit, ſo the ſpirit of Chrift is the fountain of all ſpiritual life: Anduntil he quicken us,(i. e.) infuſe the principle of the divine life into our fouls, we can put forth nohand, or vital act of faith, to lay hold upon Jeſus Chrift.

This his quickening work, is therefore the firſt in order of nature to our union with Chriſt, and fundamental to all other acts ofgrace done, and performedby us, from our firſt cloſing with Chrift, throughout the whole courſe of our obedience : andthis quickeningact is ſaid,ver. 5. tobe together with Chrift : Either noting (as ſome expound it) that it is the effect of the fame power by which Chriſt was raised from the dead, according to Eph . i. 19. or rather ,tobe quickened together with Chrift, notes thatnew ſpiritual lifewhich is infuſed into our deadfouls in the time of our union with Chriſt : " For it is Chriſt to

" whom we are conjoined andunited in our regeneration, out of " whom, as a fountain, all ſpiritual benefits flow to us, among " which, this vivification or quickening is one, * and a moſt " fweet and precious one."

Zanchy, Bodius, and manyothers will have this quickening to comprize, both our juftification and regeneration, and to

oppofedboth to eternaland spiritual death, and it may well be allowed ; but it moſt properly imports ourregeneration, wherein the Spirit, in an ineffable and mysterious way, makes the foul to live to God, yea, to live the life of God, which foul was before dead in treſpaſſes andfins : In which words we have,

Secondly, In the next place, the total indiſpoſedneſs of the

νανταποδοτε, cujus quidem anomalie caufa eft επεμβολη interjectio fententiæ prolixioris. Pifcator. Pool's Synop . * Ex Chriſto conjuncto nobifcum, ut capite cum membris. profluunt in nos omnia beneficia, in quorum numero eft vivificatio

Kolloc. in Loc.

SERM . V. 185

1 The Method of Grace. ſubjects by nature : For, as it is well notedby a † learnedman, " the apostledoth not ſay oftheſe Ephesians that they were half

" dead, or fick, and infirm, but dead wholly; altogether dead, " deſtitute of any faculty or ability, fo much as to think one " good thought, or perform one good act." You were dead in reſpect of condemnation, being under the damning ſentence of the law, and you are dead in reſpect of the privation of ſpiritual life; deadin oppofition to juftification, anddead in oppofition to regeneration and ſanctification : And the fatal inſtrument by which their fouls died is here ſhewed them ; you were dead in, or by treſpaſſes andfins ; this was the ſword that killed your fouls, and cut them off from God. Some do curiouſly diftinguish betwixt treſpaſſes and ſins, as if one pointed at original, the other at actual fins; but Iſuppoſe they are promifcuously used here, and ſerve to expreſs the cause of their ruin, or means of their ſpiritual death and deſtruction : this was their caſe when Chriſt came to quicken them, deadinfin, and being fo, they could not move themſelves towards union with Chriſt, but as they were moved by the quickening Spirit of God. Hence the obſervation willbe this,

Doct. That those fouls which have union with Chrift, arequickened with a fupernatural principle of life by the Spirit of God in order thereunto.

The Spirit of God is not only a living Spirit, formally confidered; but he is alſo the Spirit of life, effectively or cafually confidered : And without his breathing, or infufing life into our fouls, our union with Chriſt is impoſſible.

It is the obſervation of learned || Camero, " that there muſt " be an unition before there can be an union with Chriſt. Uni- " tion is to be conceived efficiently as the work of God's Spirit, " joining the believer to Chriſt, and union is to be conceived " formally, the joining itself of the perfons together ;" We cloſe with Chrift by faith, but that faith beinga vital act, pre-

1 Non vocat hiefemimortuosaut aegrotos ac infirmos, fedprorfus mortuos, omni facultate bene cogitandi aut agendi deftituti.

Rolloc. in Loc.

Obfervandum eſt unionem et unitionem inter sediffere : unio est rerum actus, quiforma rationem habet, nempe actus rerum unitarum qua unitæfunt : unitio autein actus fignificat caufæ efficientis, &c. Camero de Ecclef. p. 222 . VOL . II. Bb

186 The Method of Grace. SERM. V.

aprinciple of life communicated to us by the Spirit ; therefore itis faid, John xi. 26. " Whosoever liveth and believeth in me, ſhall never die :" The vital act and operation of faith ſprings from this quickening Spirit: So in Rom. viii.

1, 2. The apostle, having in the firſt verſe opened thebleſſed eſtate of them that are in Chriſt, ſhews us, in the ſecond verſe, howwe come tobe in him : " The Spirit of life (faithhe) which

" is in Chrift Jeſus, hath made me free from the law of fin and " death ."

There is indeed a quickening work of the Spirit, which is fubfequenttoregeneration,confifting inhis exciting, recovering, and actuating of his own graces inus: and from hence is the liveliness of a Chriſtian ; and there is a quickening act of the Spirit in our regeneration, and from hence is the ſpiritual life of a Chriſtian ; of this I am here toſpeak, and, that I may ſpeak profitably to this point, I will inthe doctrinal part labour to open theſe five particulars.

First, What this ſpiritual life is in its nature, and properties. Secondly,Inwhat manner it iswrought or inſpired into thefoul. Thirdly, For what end, or with whatdeſign, this life is ſo inſpired.

Fourthly, I ſhall ſhew this work tobe wholly ſupernatural. And then, Fifthly, Why this quickening must be antecedent to our actual cloſing with Chriſt by faith.

First, We shall enquire into the nature andproperties of this life, anddiſcover (as we are able) what it is. And we find it to conſiſt in that wonderful change which the Spirit of God makes upontheframe andtemper ofthefoul,by his infusing orimplanting the principles ofgrace in all the powers andfaculties thereof. : Achange it makes upon the foul, and that amarvellous one, no leſs than from death to life; for though amanbe phyfically a livingman (i. e.) his natural foul hath union with hisbody, yethis foulhaving no unionwith Chriſt, heistheologically a dead man, Luke xv. 24. and Col. ii. 13. Alas, it deſerves not the name of life, to have a foul ſervingonly toſeaſon, and preferve the body a little while from corruption : To carry it up and down the world, and onlyenable it to eat anddrink, and talk, and laugh, and then die : Then dowe begin to live, when we begin tohave union with Chriſt the fountain of life, by his Spirit communicated to us : From this time we are to reckon our life * as fome have done: Therebe manychanges made upon

Hic jacet fimilis, cujus aetas multorum annorumfuit, ipfe feptem duntaxat annos vixit.

SERM. V. 187 The Method of Grace.

this, many are changed from prophaneneſs to civility, and from mere civility to formality, and a shadow ofreligion,who ſtill remain in the ſtate, and power ofſpiritualdeath, notwithstanding ; butwhen the Spirit of the Lord is pouredout uponus, to quicken us with the new ſpiritual life, this is awonderful change indeed: Itgives us an effefupernaturale, a new

being, which is therefore called anew creature, thenew man, thehidden man of the heart : The natural effence and faculties of the foul remain ſtill, butit is diveſted oftheold qualities, and endued with new ones, 2 Cor. v. 17. "Old "things are paſſed away,behold, all things arebecomenew."

And this change is not made by altering and rectifying the diforders of the life only, leaving the temper and frame of the heart ſtill carnal; but by the infuſion ofa fupernatural permanent principle into the ſoul, John iv. 14. " It ſhallbe inhim a

" well of water :" principlesare toacourse ofactions, as fountainsor ſprings are tothe ſtreams and riversthatflow fromthem, and are maintained by them : and hence is the evenneſs, and conſtancy ofrenewedfouls in the courſe of Godlineſs. Nor is this principle or habit acquired by accuſtoming ourſelves to holy actions, as natural habits are acquiredby frequent acts, whichbeget a diſpoſition, and thencegrow up to anhabit or ſecondnature, but it isinfuſed, orimplanted inthe foulby the Spirit of God. So we read, Ezek. xxxvi. 25, 26. " A new " heartalſo will I give you, and anew ſpirit willI putwithin 66 you :" Itgrows not up out of our natures, butisputor infuſed intous : as it is faid of the two witneſſes, Rev. xi. 11. who lay dead in a civil ſenſe, three days and ahalf, that thespirit of life from God entered into them ; ſo it is here in a ſpiritual fenfe, the ſpirit of life from God enters into the dead, carnal heart: it is allby way offupernatural infuſion. Nor is it limited to this, or that faculty of the foul, but grace or life is poured intoallthe faculties: " Behold all things

66 are become new," 2 Cor. v. 17. The understanding, will, thoughts, and affections, are all renewed by it: the whole inner man is changed; yea, the tongue and hand, the discourses and actions, even all the ways and courses of the outward man are renewedby it.

But more particularly, we shall difcern the nature of this Spiritual life, by confidering the properties ofit ; amongwhich, theſe are very remarkable.

First, The foul that is joined to Chriſt, is quickened with a divine life, ſowe read in 2 Pet. i. 4. Where believers are ſaid Bb 2

188 The Method of Grace.

SERM . V. tobe partakers of the divine nature : averyhigh expreſſion, and warily to be understood. Partakers of the divine nature, not effentially ; ſo, it is wholly incommunicable to the creature, nor yet hypostatically, and perfonally ; ſo, Chriſt only was a partaker of it ; but our participationof thedivine nature, muſt beunderstood in away proper to believers ; that is to fay, we partake of it by the inhabitation of the Spirit of God in us, according to 1 Cor. iii. 16, 17. " Know ye not that ye are the " temple of God, and thatthe SpiritofGod dwelleth in you ?" The Spirit, who is God by nature, dwells in, and actuates the foul whom he regenerates, and by ſanctifying cauſes it to live a divine life: from this life of God, the unfſanctified are faid tobe alienated, Eph. iv. 18. but believers are partakers of it.

Secondly, And being divine, it must needs bethe most excellent, andtranſcendent life that any creature doth, or can live in this world: it furmounts the natural, rational, and moral lifeof the unſanctified, as much as the angelical life excels the life of flies, and worms of the earth .

Some think it a rare life to live in ſenſual pleaſures; but the ſcripture will not allow ſo much as the name of life to them; but tells us, " they are dead whilst they live," 1 Tim. v. 6.

certainly it is awonderful elevation of the nature of man, tobe quickened with ſuch a life as this. There are two ways wherein the bleſſed God hath honoured poor man above the very an gels of heaven. One was by the hypoſtatical union of our nature in Chriſt, with the divine nature; the other is by uniting ourperſons myſtically to Chriſt, and thereby communicating ſpiritual life to us : this latter is a moſt glorious privilege, and in one reſpect a more fingular mercy than the former ; for that honour which is done to our nature by the hypoſtatical union, is common to all, good and bad, even they that periſh have yet that honour; but to be implanted into Chrift by regeneration, and live uponhim as the branch doth upon the vine, this is a peculiar privilege, a mercy kept from the world that isto periſh, and only communicated to God's elect, who are to live eternallywith him inheaven.

Thirdly, This life infuſed by the regenerating ſpirit, is a moſt pleasant life. All delights, all pleaſures, all joys, which are not phantaſtic and deluſive, have their ſpring and origin here, Rom. viii. 6. " To be ſpirituallyminded is lifeand peace,' (i. e.) a moſt ſerene, placid life; ſuch a foul becomes, fo far as it is influenced and fanctified by the Spirit, the very region of life and peace : when one thing is thus predicatedofanother, in cafu recto, (faith a learned man) it ſpeaks their intimate

SERM . V. The Method of Grace. 189 connexion: peace is ſo connatural to this life, that you may either call it a life that hath peace in it, or a peace that hath life in it : yea, ithath its encloſed pleaſures in it, " Such as a " ſtranger intermeddles not with," Prov. xiv. 10. Regeneration is the term from which all true pleaſure commences ; you never live a chearful day, till you begin to live to God : therefore it is faid, Luke xv. 24. When the prodigalfon was returned tohis father, and reconciled, then they began to bemerry.

Nonecanmake another, by any words, to underſtand what that pleaſure is which the renewed foul feels diffuſed through all its faculties, and affections, in its communion with the Lord, and in the ſealings and witneſſings of his Spirit. That is a very apt and well known fimilitude which Peter Martyr uſed, and the Lordbleſſed to the converfion of that noble marquis Galeacus : if, faid he, a man ſhould fee a company of people dancing upon the top of a remote hill, he would be apt to conclude they were a company of wild diſtracted people; but ifhe draw nearer, and behold the excellent order, and hear the raviſhing ſweet muſic that are amongthem, he will quicklyalter his opinion of them, and be fordancing himfelt with them.

All the delights in the ſenſual life, all the pleaſure that ever your lufts gave you, are but as the putrid, ftinking waters of a corrupt pond, where toads lie croaking and ſpawning, comparedto the crystalstreams of the moſt pure and pleasantfountain.

Fourthly, This life of God, with which the regenerate are quickened in their union with Chriſt, as it is a pleasant, fo it is alfo a growing increasing life, John iv. 14. "Itshall be in him awell of water ſpringing up into everlasting life." "

It is not inour ſanctification, as it is in our juftification ; our - juſtification is complete and perfect, nodefect is found there ; butthe new creature labours under many defects : all believers are equally juſtified,but not equally ſanctified : Therefore you read, 2 Cor. iv. 16. that " the inward manis renewed day by 46 day:" And 2 Pet. iii. 18. Chriſtians are exhorted " togrow " ingrace, and in the knowledge of our Lord and Saviour : " if this work were perfect, and finiſhed at once, asjuſtification is, there could be no renewingday by day, nor growth ingrace.

Perfectum eft cui nihil deeft, & cui nihil addi potest : i. e. that is perfect which wants nothing, and to which nothing can be added. The apostle indeed prays for the Theffalonians, "that " God would fanctify them," ολοέλας, -wholly, perfectly,

1Theff. v. 23. Andthis is matter of prayer and hope; for, at

190 The Method of Grace. SERM . V.

it will grow up to perfection; but this perfect holiness is reſerved for the perfect ſtate in the world to come, and none but * deluded, proud ſpirits boast ofit here: but when " that " which is perfect is come, then that which is in part ſhall be " done away," 1 Cor. xiii. 9, 10. Andupon the imperfection of the newcreature in every faculty,thatwarfare anddaily con.

flict ſpoken of, Gal. v. 17. and experienced by every Chriſtian, is grounded: graceriſes gradually in the foul, as the ſun doth in theheavens, "which ſhinethmore andmore unto aperfect day," Prov. iv. 18.

Fifthly, to conclude; This life with which the regenerate are quickened, is an everlasting life. "This is the record, that God " hath givenus eternal life, and this life is in his Son," I John V. 11. This principle of life is the feed of God; andthat remains inthefoul for ever, I John iii. 9. It is no tranſient, vaniſhing thing,but a fixed, permanent principle, which abides inthe foul for ever ; amanmay loſe his gifts, but grace abides ; the foul may, and muſt be, ſeparated from the body, but grace cannotbe ſeparated from the foul: when all forſake us, this willnot leave us .

This infuſed principle is therefore vaſtly different, both from the extraordinary gifts of prophecy, wherein the Spirit ſometimeswas faid tocomeupon men, under the OldTestament, I Sam. x. 6, 10. and from the commonvaniſhing effects he ſomer times produceth in the unregenerate, ofwhich wehave frequent accounts in the NewTestament, Heb. vi. 4. and John v. 35. It is one thing for the Spirit tocome upon aman inthe way of preſent influence,andaſſiſtance, andanother thingto dwell in a manas in his temple.

Andthus ofthenature, and quality of this bleſſed work of the Spirit in quickening us.

Secondly, Having ſeenthe nature and properties of the fpiritual life, we areconcerned inthe next place to enquire intothe wayand manner inwhich itis wrought, andinfuſedby the Spirit: and here we muſt ſay,

First of all, that the work is wrought in the foul very mysteriously; fo Chriſt tells Nicodemus, John iii. 8. "Thewindblow. " eth where it liſteth, and thou hearest the found thereof, but " canſt not tellwhence it cometh, or whither it goeth, fo is everyonethat isbornofthe Spirit : " There be manyopinions amongphilofophers about the original ofwind; but we have no

Perfection of ſanctification is not found inthis life, unless in the dreams offomephanatics. Ames.

SERM . V. The Method of Grace. 191 certain knowledge of it : we deſcribe itby its effects and properties, but know little of its original : and ifthe works of God in nature be ſo abſtrufe, and unſearchable, how much more ſo are theſe fublime, and ſupernatural works of the Spirit ? We are not able to folve the Phaenomena of nature, we can givenoaccountofour own formation inthewomb, Ecclef. xi. 5. Who can exactly deſcribe how the parts of the body are formed, and the soul infuſed ? " It is curiously wrought in the low- " eſt parts of the earth," as the Pfalmiſt ſpeaks, Pfal. cxxxix.

16. but how, we know not. Bafil faith, divers queſtions may bemovedaboutafly, which may puzzle the greatest philofopher : we know little of the forms, and eſſences of natural things, much less of theſe profound, and abſtruſe ſpiritual things.

Secondly, But though wecannot pry into theſe ſecrets bythe eye of reaſon , yet God hath revealedthis to us in his word, that it is wrought by his own almighty power, Eph. i. 19. The apostle aſcribes this work to the exceedinggreatness of the power of God: and this must needs be, ifwe confider, how the Spirit of God expreſſes it in ſcripture by a newcreation : (i. e.)a giving being to ſomething out ofnothing, Eph. ii. 10. In this itdiffers from all the effects of human power : for man always works upon ſome pre-exiſtent matter, but here is no ſuch matter: allthat is in man,the ſubject of this work, is only apaffive capacity, or receptivity,butnothing is foundinhim tocontribute towards this work: this ſupernatural life is not, nor can it be educed out of natural principles : this wholly tranſcends the

of all natural power: but of this more anon.

Thirdly, This alſo we may affirm of it; that this divine life is infuſed into all the natural faculties and powers of the foul, not one exempted, 1 Thef. v. 23. The whole foul and ſpirit is the recipient fubject ofit: and with reſpect to this general infuſion into allthe faculties and powers of the foul, itis called anew creature ; a new man; having an integral perfection, and fulness of all its parts and members: it becomes light in themind; John xvii. 3. Obedience in the will ; 1 Pet. i. 2. In the affections anheavenly temper and tenderness, Col. iii. 1, 2. And ſo is variouſly denominated, even as the ſea is from the

hores it washes, thoughitbe oneand theſameſea. And here, we must obſerve, lies one main difference betwixt areregenerate foul, andanhypocrite ; * the one is allof a piece, as

Ab uno defuperprincipio quodconvenienter voluntati operatur dependent prima, fecunda et tertia. Quemadmodumminimapars ferri

192 The Method of Grace. SERM. V.

I may ſay, the principle ofſpiritual life runs into all, and e very faculty and affection, and ſanctifies, or renews the whole man; whereas the change upon hypocrites is but partial and particular ; he may have new light, but no new love; a new tongue, but not a new heart; this or that vice may be reformed, but the whole courſe of his life is not altered.

Fourthly and lastly, This infuſion of ſpiritual life is done inftantaneously ; as all creation-work is : hence it is reſembledto that plastic power, which, in a moment, made the light to ſhine out of darkness ; juſtſo God ſhines into our hearts, 2 Cor. iv. 6.

It is true, a foul may be a long time under the preparatory works of the Spirit, he may be under convictions and humilia. tions, purpoſes and reſolutions a long time ; he may be waiting at the pool of. Bethesda, attending the means and ordinances, but when the Spirit comes once to quicken the foul, it is done in a moment : even as it is in the infuſion of the rational foul, thebody is long ere itbe prepared and moulded, but when once the embryo or matter is ready, itis quickened with the fpirit of life in an inſtant : ſo it is here : but O what a bleſſed momentis this ! Uponwhich the whole weight of our eternal happineſs depends; for it is Chriſt in us, (i. e.) Chriſt formed in us, who is the hope ofglory, Col. i. 27. And our Lord expreſly tells us, John iii. 3. That except we be regenerate and born again, we cannot fee the kingdom of God. And thus of the way, and manner of its infufion.

Thirdly, Let the deſign and end of God, inthis his quickening work, be next confidered; for what end, and with what defign and aim this work iswrought. And ifwe confult the

in this matter, we shall find this principle of life is infufed,in order to our glorifying God, in this world, by a life of obedience, and ourenjoying of God in the world to come.

First, Spiritual life is infuſed in order to a courſe ofobedience in this world, whereby God is glorified: So we read in Eph. ii, 10. Created in Chrift Jeſus unto good works, which God " hath before ordained that we should walk in them ;" habits are to actions, as the root is to the fruit, it is for fruit fake that we plant the root, and ingraffthe branches. So in Ezek. xxxvi. 26, 27. Anew ſpirit will I alſo put within you, and " ferri lapidis magnetis fpiritu movetur, per multos annulosferreos extenta : ita etiam qui funt virtute præditi, divino spiritu attracti, cum prima manfione, conjungantur, deinceps autem alii ufque adpoftremam. Clem, Alexand. Strom. hb. 7.

SERM. V. 103 The Method of Grace. " cauſe you towalk in my ſtatutes, andye ſhallkeep myjudg-

" ments anddothem." This isthe next, or immediatedeſign and end, not only of the first infuſion of the principle of life into the foul, but of all the exciting, actuating, and aſſiſting works of the Spirit afterwards. Now thisprinciple ofſpiritual life infuſed, hath a twofold influence into obedience.

First, This makes it ſincere and true obedience, when it flows from an inward vital principle of Grace. The hypocrite is movedby ſomething ab extra, from without, as the applaufe of men, the accommodation of fleſhly intereſts, the force of education; or if therebe anythingfromwithinthatmoveshim, itisbut felf-intereſt, to quiet a disturbing confcience, and ſupport his vain hopes ofheaven : but he never acts from anew principle, anew nature, inclining him to holy actions. Sinceritymainly lies in theharmonyand correfpondency of actions to theirprinciples : from this infuſed principle it is, that menhunger and thirst for God, and go to their duties, as men do to their meals, when they find an empty, craving ſtomach. Oreader, pauſe a littleupon this ere thou paſson, askthy heartwhether itbe ſo with thee : are holyduties connatural to thee? Doth thy foul move and work after God byakind of fupernatural inſtinct ? Thisthen willbe totheeagood evidence ofthy integrity.

Secondly, Fromthis infuſed principle of life, refults the ex cellency of our obedience, as well as the fincerityof it: forby virtueand reaſon thereof, itbecomes free and voluntary, not forcedand conftrained, it drops like honey, and of its ownaccord, out of the comb, Cant. iv. 11. Or as waters from the fountain, without forcing, John iv. 14. An unprincipled profeffor mustbe preſſed hardby ſomeweight ofaffliction, erehe will yield one tear, or pour out a prayer, Pfal. lxxviii. 34.

" When he flewthem, then theyfought him." Now the freedom ofobedience is theexcellencyofit, God's eye is much upon that, I Cor. ix. 17. Yea, and the uniformity of ourobedience, which is alſo a ſpecial part of the beauty of it, refults from hence : he that acts froma principle, acts fluentlyanduniformly, and there is aproportion betwixt the parts of his converſation : this isitwhich makes us holy, εν παση ανατροφης in allmanner ofconversation, or in every point, and turning of ourconverſations, asthe word imports, 1 Pet. i. 15. Where ashe that is movedby this, or that external accidentalmotive, muſt needs be very uneven, " like the legs ofa lame man," as theexpreſſion is, Prov. xxvi. 7."which are notequal:" Now a VOL . II. Cc

194 The Method of Grace. SERM . V.

word of God andthen the difcourſe runs muddyand prophane, or carnal again : allthatevenneſs, anduniformity thatare in the feveral parts of a Chriſtian's life, are the effect of this infuled principleof ſpiritual life.

Thirdly, Another aim and deſign of Godin the infufion of this principle of life, is thereby to prepare and qualify the foul for the enjoyment ofhimselfin heaven' : " Except a man be born " again he cannot fee the kingdom of God," John iii. 3. All that thall poffefs that inheritance must be begotten again toit, as the apoſtle ſpeaks, 1 Pet. i. 3, 4. This principle of grace is theveryfeedof thatglory; it is éternal life in the root andprinciple, John xvii. 2. by this the foul is attempered and qualified for that ſtateand employment. What is the life ofglory, but the vifion of God, and the foul's afſimilation to God by that vi fion ? From bothwhich refults that unspeakablejoy anddelight which paſſeth understanding : butwhat viſion of God, affimilation to God, or delight in God, canthat foulhave,whichwas neverquickenedwith the fupernatural principleofgrace ? Thetemper of fuch fouls is expreſſed in that fad character, Zech. xi. 8. "My foul loathed them, and their foul alſo abhorred me." For want of this vitalprinciple it is, that the very fame duties andordinances, which are the delights and highest pleaſures of the faints, are no better than a mere drudgery and bondage to o thers, Mal. i. 13. Heavenwould benoheaven to a deadfoul; this principleoflife, in its daily growth and improvement, is our meetneſs, as well as our evidence, for heaven: theſe are the main ends of its infufion.

: Fourthly, In the next place, according to the method propo fed, I am obliged to thew you, that this quickeningwork is wholly fupernatural; it is the fole and proper work of the Spirit of

God. So Chrift himself exprefly afſſerts it, in John iii. 6,8. " That which is born of the flesh is flesh, and thatwhich isborn

" of the Spirit is Spirit: the windbloweth where it lifteth, and " thou hearest the found thereof, but canft not tellwhence it " cometh, nor whither itgoeth ; ſo is every one that is born of

" the Spirit."

Believers are the birth or offspring of the Spirit, who produceth the new creature in them in an unintelligible manner, evento themſelves. So far itisabove their own ability to pro duce, that it is above their capacity tounderſtand the way of its production : as ifyou shouldafk, Doyou know fromwhence the wind comes ? No: Do you know whither it goes ? No : Butyou hear and feel itwhen it blows ? Yes : Why, fo is eve ty one that is born of the Spirit: he feels the efficacy, and dif-

SERM . V. The Method of Grace. 195 cerns the effects of the Spiriton hisown foul, but cannotunderſtand, or deſcribe the manner of its production : This is not only above the carnal, but above the renewed mind tocomprehend; we can contribute nothing, I mean actively, to the production of this principle of life : we may indeed be faid to concur paſſively, with the ſpirit in it; that is, there is found in us a capacity, aptneſs, or receptiveness of this principle of life: ournature is endowed with ſuch faculties and powers as are meet ſubjects to receive, and inſtruments to act this ſpiritual life: God only quickens the rational nature with ſpiritual life.

It is true alſo, that in the progress offanctification, a man doth actively concur with the Spirit, but in the firſt production of this ſpiritual principle he can do nothing : he can indeed perform thoſe external duties that have a remote tendency to it, but he cannot by the power of nature perform any ſaving act, or contribute any thing more than a paſſive capacity to the im plantation of anew principle : as will appear by the following arguments.

Arg. 1. He that actively concurs to his own regeneration, makes himself to differ ; but this isdenied to all regenerate men,

1 Cor . iv. 7. " Who maketh thee to differ from another ? And " what haft thou that thou didſt not receive ?"

Arg. 2. That to which the fcripture aſcribes both impotency and enmity, with respect to grace, cannot actively, and of itfelf, concur to the production ofit: but the fcripture afcribes both impotency and enmity to nature, with reſpect to grace.

It denies to it a power todo any thing of itſelf, John xv. 5. And, which is leſs, it denies to ita power to fpeak a good word, Mat. xii. 34. And, which is least of all, it denies it power to think a good thought, 2 Cor. iii. 5. This impotency, if there were no more, cuts offall pretence of our active concurrence; but then ifwe confider that it aſcribes enmity to our natures, as well as impotency, how clear is the cafe ! See Rom. viii. 7. "The carnal mind is enmity against God." And Col. i. 21. " And you that were enemies in your minds by

" wicked works." So then nature is fo far productive of this principle, as impotency and enmity can enable it to be fo.

Arg. 3. That which is of natural production, must needs be ſubject to natural diſſolution ; that which is born of the fleſh is fleſh, a periſhing thing, forevery thing is as its principle is, and there canbe no more in the effect, than there is in the caufe : but this principle of ſpiritual life is not fubject to diſſolution, it is the water that ſprings up into everlasting life, John iv. 14,

CC 2

196 The Method of Grace. SERM.V. ThefeedofGod,which remainethinthe regeneratefoul, 1John iii. 9. And all this,becauſe it is " born not ofcorruptible, but " of incorruptible, feed," I Pet. i. 23.

Arg. 4 Ifour new birth be our refurrection, a newcreation, yea, a victory overnature, then we cannot, actively, contribute to its production; but under alltheſe notions it is repreſented tous in the ſcriptures ; it is our refurrection from the dead, Eph. v. 14. Andyou know the body is whollypaſſive in itsre furrection: butthough it concurs not, yet itgives pre-exiftent matter : therefore the metaphor isdeſignedly varied, Eph. iv. 24. where it is calleda creation : in which there is neither active concurrence, nor pre-exiſtent matter; but though creation excludes pre-exiftent matter, yet inproducing ſomething out of nothing, there is noreluctancynor oppoſition; therefore to ſhew how purely ſupernatural this principleof life is, it is cloathed andpreſented tous inthe notion ofa victory, 2Cor. x. 4. And ſoleaves all tograce.

Arg. 5. If nature could produce, orbut actively concurto theproductionofthis ſpiritual life, thenthe beſt natureswould beſooneſt quickened withit; and the worst natures not at all, or at laſt, and least of all: but contrarily,we findthe worſt natures oftenregenerated, andthe beſt left in the ſtate ofſpiritual death: withhowmany ſweet homiliticalvirtues was the young man adorned ? Mark x. 21. yet graceleſs : andwhat a ſink of finwas Mary Magdalen, Luke vii. 37. yet ſanctified. Thus beautiful Rachel is barren, while Leah bears children. Andthere isſcarce any thingthat affects andmelts the hearts of Chriſtians morethan this comparative confideration doth, when they confider veffels ofgold caſt away, and leadenones choſen for ſuch noble uſes. Sothat itisplainenough to all wife, and humble fouls, thatthis new life iswhollyof fupernatural production.

Fifthly, andlastly, I shall briefly repreſent the neceſſaryante. cedency of this quickeningwork of the Spirit, to our firſt clof ingwith Chrift,by faith and this will eafily let itſelf into your underſtandings, ifyoubut conſiderthe natureofthe vital actof faith; which is the foul's receiving of Chriſt, andreſtingupon himforpardonandſalvation: inwhich two things are neceffari-

Jy included,viz.

1. The renouncingofall otherhopesanddependencies. 2.TheopeningoftheheartfullytoJeſus Chriſt. First, The renouncing of all other hopes and dependencies whatsoever. Self inall its acceptations, natural, finful, and moral, isnow tobedenied, andrenounced for ever, elfe Chrift can neverbereceived,Rom.x. 3. not onlyfelfin its vileſt pol

SERM. V. The Method of Grace. 197 lutions, but felf in its richest ornaments, and endowments : but this is as impoſſible to theunrenewed and natural man, as it is for rocks or mountains to ſtart from their centre, and Ay likewandering atoms in the air : nature will rather chuſe to run thehazard ofeverlasting damnation, thaneſcape it bya total renunciation of its beloved lufts, or felf-righteouſneſs: this fupernatural work neceffarily requires aſupernatural principle, Rom. viii. 2.

Secondly, Theopening the heart fully toJeſus Chriſt, without which Chriſt can never be received, Rev. iii. 20. but this alſo is the effect of the quickening Spirit, the Spirit oflifewhich is in Chriſt Jeſus : ſooner may we expect to see the flowers and bloſſoms openwithoutthe influence of the fun, than the heart andwillofa finner opentoreceive Chriſt without a principle of

life firſtderived fromhim: and thiswillbe paſt doubt toall that confider, not only the impotence of nature, but the ignorance, prejudice, and averſations of nature, by which the doorofthe heart is barred, and chained against Chriſt, John v. 40. So that nature hath neither ability, nor will, power, or defire, tocome to Chriſt: if any have anheart opened to receive him, it is the Lord that opens it by his Almighty Power, and that in theway ofan infuſed principle of life ſupernatural.

Quest. Buthere itmaybedoubted and objected, against this pofition. Ifwe cannot believe till we are quickened with fpiritual life, as you say, andcannot be juſtified till we believe, as all ſay, then itwill follow, that aregenerate foulmaybe inthe

of condemnation for atime, and confequently perish, if death ſhouldbefal him inthatjuncture.

Sol. To this I return, Thatwhen we ſpeakofthe priorityof this quickening work of the Spirit to our actual believing, we rather underſtand it of the priority of nature, than of time, the natureandorder of the work requiring it to be ſo: a vital principle muſt, in order ofnature, be infused before a vital act can be exerted. Firſt, Make the tree good, andthenthe fruit good: andadmitwe shouldgrant fome priority in time alſo to this quickeningprinciple, before actual faith, yet the abſurdity mentionedwould be no wayconſequent upon that conceffion: for as the vitalact of faith quickly follows the regenerating principle, ſothe foul is abundantly ſecured against the danger objected; God never beginning any ſpecial work of grace upon the foul, andthen leaving it, and the foul with it, in hazard, butprefervesboth tothe finiſhing and compleatingofhis graciousdeſign, Phil. i. 6.

198 SERM.V The Method of Grace.

First Use of Information. Infer. 1. Ifſuch be the nature and neceſſity of this principle of divine life, as you have heard it opened in the foregoing diſcourſe, then hence itfollows, That unregenerate men are no betterthandead men. So the text reprefents them. " Youhath " he quickened who were dead in treſpaſſes and fins:" (i. e.) ſpiritually dead, though naturally alive; yea, and lively too as any other perſons inthe world. There is a threefold confideration ofobjects, viz .

J. Naturally.

2. Politically. 3. Theologically. First Naturally, To all thoſe things that are natural, they are alive: they can understand, reaſon, diſcourſe, project, and contrive, as well as others ; they can eat, drink, and build, plant, and fuck out the naturalcomfortof theſe things, as much as any others. So their life is deſcribed, Job xxi. 12. " They " take the timbrel and harp, and rejoice at the found of the organ; they ſpend their days in wealth," &c. And James V. 5. " Ye have lived in pleaſure upon earth," as the fiſh lives in the water its natural element, and yet this natural ſenſual life is not allowed the name of life, 1 Tim. v. 9. fuch perfons are dead whilst they live ; it is a baſe, and ignoble life, to have a foul only to falt the body, or to enable a man for a few years to eat, and drink, and talk, and laugh, and then die.

Secondly, Objects may be confidered politically, andwith reſpect to fuch things, they are alive alſo : they can buy andfell, and manage all their worldly affairs with as much dexterity, ſkill, and policy, as other men ; yea, " the children of this " world are wiſer in theirgeneration thanthe children oflight,"

Luke xvi. 8. The entire * ſtream of their thoughts, projects, and ſtudies, running inthat one channel ; havingbut onedefign tomanage, they must needs excel in worldlywisdom: But then,

Thirdly, Theologically confidered, they are dead ; without life, ſenſe, or motion, towards God, and the things that are above: their underſtandings are dead, 1 Cor. ii. 14. and cannot receive the things that are of God: their wills are dead, and cannot movetowards Jeſus Chriſt, John vi, 65. Their affections are dead, even to the moſt excellent and ſpiritual objects ; and all theirduties are deadduties, without life or fpirit. This isthe fad cafe of the unregenerate world.

free me from him who is a man only of one buſineſs. Bern.

SERM. V. 199 The Method of Grace.

Infer. 2. This speaks encouragement to minifters andparents, towait in hopes offuccefs at last, even upon those thatyet give them littlehope of converfion at the present.

Thework you fee is the Lord's, when the Spirit of life comes upon their dead fouls, they ſhall believe, and be made willing; tillthen, we do but plough upon the rocks : yet let not our hand flack in duty, pray for them, and plead with them ; you know not in which prayer, or exhortation, the Spirit of life maybreathe upon them: Can theſe dry bones live ? Yes, if the Spirit of life from God breathe upon them, they can, and thall live: what though their diſpoſitions be averſe to all things that are ſpiritual and ferious, yet even ſuch have been regenerated, when more ſweet and promifing natures have been paſſed by, and left under ſpiritual death .

Itwas the obſervation of Mr. Ward, upon his brother Mr. Daniel Rogers, (who was a man of great gifts and eminent graces, yet of a very bad temper and conſtitution,) Though my brother Rogers, faithhe, hath grace enough for two men, yet nothalfenough for himself.

Itmay beyou have prayed, and ſtriven long with your relations and to little purpoſe, yet be not diſcouraged. How often was Mr. John Rogers, that famous ſucceſsfuldivine, agrief ofheart to his relations inhis younger years, proving a wild and lewd young man, tothe great difcouragement of his pious friends; yet, at last, the Lord gracioufly changed him, ſo that Mr. Richard Rogers would ſay, when he could exerciſe the utmoſt degree of charity or hope, for any that at preſent were vile and naught, Iwill never defpair ofany man for John Roger's Jake.

" Infer. 3. How honourable are Chriſtians by their new birth!

They are born not of blood, nor of the will of the flesh, nor " of the will of man, but of God," John i. 13. (i. e.) not in an impure, or mere natural way, but in a moſt ſpiritual and fupernatural manner : they are the offspring of God, the children of the Most High, as well by regeneration as by adoption ; which is thegreatestadvancement of the human nature, next to its hypoftatical union with the fecond perſon. Oh what honour isthis for a poor finful creature, to have the very life of God breathed intohis foul! All other dignities of nature are trifles comparedwith this ; this makes a Chriſtian a facred hallowed thing, the living temple of God, 1 Cor. vi. 19. The ſpecialobject of his delight.

Infer. 4. How deplorable is the condition of the unregenerate world, in no better cafethan dead men ! Now to affect our

200 SERM.V. The Method of Grace. hearts with the miferyoffuch conditions, let us confiderand compare it inthe following particulars.

First, There is nobeauty in the dead, all their lovelineſs goes away at death ; there is no ſpiritual beauty or lovelineſs in any that are unregenerate: Itis true, many of them have excellent moral homilitical virtues, which adorn their converſations in the eyes of men ; butwhatare all theſe, but ſomany ſweet flowers

ſtrewed over adead corps ?

Secondly, The dead have no pleasure nor delight; even ſo the unregenerate are incapable of the delights of the Chriftian life: " To be ſpiritually minded is life and peace," Rom. viii. 6 (i. e.) thisistheonly ſerene,placid, andpleaſant life : when theprodigal, who was once dead, was alive, then he began to be merry, Luke xv. 24. They live in ſenſual pleaſures, but thisis tobedeadwhilealive, in fcripture-reckoning.

Thirdly, the dead have no heat, they are as cold as clay : fo are all the unregenerate towards God and things above: their huts are bot, but their affections to God cold andfrozen : that which makes a gracious heart melt, will not make anunregene rateheart move.

Fourthly, Thedeadmuſtbeburied,Gen. xxiii.4. "Burymy " deadout of my fight :" So muſt the unregeneratebeburied outof God's fight for ever : buriedinthe loweſt hell, inthe place ofdarkneſs, for ever, John iii. 3. Wo to theunregene rate, goodhad itbeenfor themtheyhadnever been born.

Infer. 5. How greatly are allmen concerned toexamine their condition, with respect toſpiritual life and death ! It is very com mon for men to * preſume upon theirunionwith, and intereſt in Chriſt : This privilege is,by commonmistake,extendedgemerally to all that profeſs the Chriſtian religion,and practiſe the external duties of it, when, in truth, no more are, or canbe, united to Chriſt, than are quickenedby the Spirit of lifewhich is in Chriſt Jeſus, Rom. viii. 1, 2. O try your intereft in Chrift by this rule, if Iam quickenedby Chrift, I have union with Chriſt. And, First, Ifthere be ſpiritual ſenſe inyour fouis, there is fpiri. tual life inthem: there are αισθητηρια, ſenſes belonging tothe ſpiritual, as well as to the animal life, Heb. v. 14. They can feel, and ſenſiblygroan, under foul preſſures andburdensof fin, Rom. vii. 24. The dead feel not, moannot, under the burdens of fin, but the livingdo: theymay be ſenſible, indeed, oftheevil offin,withreſpect to themselves, but not asagainst God; dam-

Byprefuming theyhope, andby hoping they perish. Ames.

SERM. V. 201 The Method of Grace. nationmayſcarethem,butpollutiondoth not; hellmay frigh them, but not the offending of God.

Secondly, If there be ſpiritual hunger and thirst, it is a ſweet ſign of ſpiritual life; this ſign agrees to Chriſtians ofadayold,

1 Pet. ii. 2 . Even" new born babes defire the ſincere milk of " the word:" If ſpiritual life be in you, you know how to expound that ſcripture, Pfal. xlii. 1. without any other interpreterthanyour own experience: youwill feelfomewhat like the gnawing of an empty stomach, making you reſtleſs during the interruption of your daily communion with the Lord.

Thirdly, If there beſpiritual conflicts with fin, there is fpiritual life in your foul, Gal. v. 17. Not only a combat betwixt light in the higher, and lust inthe lower faculties ; not only oppoſition tomoregroſs external corruptions, that carry more infamyand horror with them, than other fins do : but the ſame faculty will be thefeat ofwar ; and the more inward, and ſecret any luſt is, by ſo muchthe more will it beoppoſed, andmournedover.

In aword the weakest Chriſtianmay,upon impartial obſervation, find fuch ſigns ofſpiritual life in himself (if he will allow himſelftime toreflect uponthe bent and frame ofhisownheart) as defires after God, confcience ofduties, fears, cares, and forrows, about fin; delightinthe ſocietyofheavenly and ſpiritual men, a loathing andburdeninthe company of vain and carnal perfons.

Object. O ! but I have a verydeadheart to ſpiritual things. Sol. It is a ſign of life that you feel, and are ſenſible of that deadneſs; andbeſides, there is a great deal ofdifferencebetwixt Spiritual deadness and death : theone is the ſtate of the unregenerate, the other is the diſeaſe ofregenerate imen.

Object. Some ſigns ofſpiritual life are clear tome, but I cannot cloſe with others.

Sol. If you can really cloſe with any, it may fatisfy you, though you be dark in others : for ifa child cannot go, yetif it can fuck; but ifit cannot fuck, yet ifitcan cry ; yea, if it cannot cry, yet ifitbreathe, it is alive.

VOL. II. Dd

202 SERM . VI. The Method of Grace.

VI. SERMON

Defcribing that Act on our Part, by which we do actually and effectually apply CHRIST to our own Souls.

JOHN i. 12. But as many as received him, to them gave he power to become thefons of God ; even to them that believe on his name. NOfooner is the foul quickened bythe Spirit of God, but it anſwers, in ſome meaſure, the end of God in that work, by its active reception of Jesus Christ, in the way ofbelieving : What this vital act of faith is, upon which ſo great a weight depends, as our intereſt in Chriſt, and everlasting blefſedneſs, this ſcripture before us will give you the beſt account of; wherein, (omitting the confideration of the coherence and context of the words) we have threethings toponder.

First, The high andglorious privilege conferred, viz . " Pow- " er to become the fons of God."

Secondly, The fubject of this privilege deſcribed, " As many " as received him ."

Thirdly, The deſcription explained, by way ofoppoſition, " even as many as believe on his name."

First, The privilege conferred is a very high and glorious one, thanwhichno createdbeing is capable ofgreater ; " power " to become the fons of God:" This word εξασιαν is of large extent and ſignification, and is,by fome, rendered " this right, 66 byothers this dignity, by others this prerogative, this pri- " vilege or bonour:" It implies a title or right to adoption, not onlywith reſpect to the preſent benefits of it in this life, but alfo to that bleſſedinheritance which islaid upin heaven for the fons of God. And fo Grotius rightly expounds it of our confummate ſonſhip, confifting in the actual enjoyment ofbleſſedneſs, aswell as that which is inchoate : notonly a right to pardon, favour and acceptance now, but toheaven, and the full enjoyment of God hereafter. O what an honour, dignity, and privilege is this !

Beza, hoc jus: Piſcator, hanc dignitatem. Lightfoot, prærogativam. Heinsius, privilegium ; nec multo aliter voce εξεσίας Hellenista ufi videntur cum Chaldeorum

ןטלש

exprefferunt. Heinf.

SERM. VI. 203 The Method of Grace.

66 Secondly, The fubjects of this privilege are deſcribed: " As manyas received him." This text deſcribes them by that verygrace,faith, which gives them their title andright to Chrift and his benefits ; andby that very act of faith, which primarily confers their right tohis perfon, and ſecondarily to his benefits, viz. receiving him : there be many graces befides faith, but faith only is the grace that givesus right to Chrift ; and there be many acts of faith beſides receiving, butthis receiving or embracing of Chriſt, is thejuſtifying and ſaving act: " As many as " received him," [οσοι δε ελαβον αυτον,] as many, be they ofany nation, ſex, age, or condition. For " there is neither Greek, " nor Jew, circumcifion, nor uncircumcifion, Barbarian, Scy- " thian, bond or free: but Chriſt is all, and in all," Col.

Nothing but unbelief bars men from Chriſt and his benefits. Asmany as [received + him ; the word ſignifies " to accept, " take," or, (as we fitly render), to receive, aſſume, or take to us, aword moſt aptly expreſſing the nature and office of faith, yea, the very juſtifying and ſaving act : and we are alfo heedfully tonote its ſpecial object, ελαβον αυτον : The text faithnot

αυτα, his, but αυτον, him, i. e. his perſon, as he is clothed with his offices, and not onlyhis benefits and privileges. Theſe are ſecondary, and confequential things to our receving him ‡. So that it is a receiving, aſſuming, or accepting the Lord Jeſus Chriſt, which must have reſpect to the tenders and propoſals of the goſpel, " for therein is the righteouſneſs of God revealed " from faith to faith," Rom. i. 17. therein is Jeſus Chriſt revealed, propoſed, and offeredunto ſinners, asthe only way of juſtificationand ſalvation; which goſpel-offer, as before was opened, is therefore ordinarily neceſſary to believing, Rom. x.

11, 12, 13, &c. Thirdly, This deſcription is yet further explained, by this additional exegetical clauſe, [even to them that believe inhis name] ; here the terms are varied, though the things expreſſed in both be the fame ; what he called receiving there, is called believingon his name here, to ſhew us that the very effence of faving faith, conſiſts in ourreceiving of Chrift. By hisname, Dd 2

Λαμβανειν and παραλαμβανειν, both ſignify to receive. ‡ The gospel offer is God's act, made by means of the word : ac ceptance is man's act ; yet ſo, as it is alſo the gift of God; for a man cannot receive the Mediator, unless faith, which is the inſtrument of this acceptance, be given him by God. t

204 The Method of Grace. SERM . VI. we are to understand Chriſt himself: it is uſual to take theſe two, believingin him, and believing in his name, as terms convertible, and of the ſame importance,

ומשו ומש אוה אוח

nomen fuum, et nomen ejus ipfe eft * : His name is Himſelf, and himself is his name . So that here we have the true nature, and precious benefits, of ſaving faith, excellently expreſſed in this ſcripture; the fum of which take in this propoſition:

Doct. That the receiving of the Lord Jesus Chriſt, is thatfavingand vitalact of faith, which gives thefoul right both to his perfonand benefits. We cannot act ſpiritually, till we begin to live ſpiritually : Therefore the ſpirit of life muſt firſt join himself to us, in his quickening work, (as was ſhewn you in the laſt ſermon), which beingdone, we begin to act ſpiritually, by taking hold upon, or receiving Jeſus Chriſt, which is the thing deſigned to beopened in this fermon.

The foul is the life of the body, faith is the life of the foul, and Chriſt is the life of faith, There are ſeveral forts of faith, beſides ſaving faith, and in ſaving faith there are ſeveral acts, beſides the juſtifying or ſaving act; but this receiving act,which is to be our ſubject this day, is that uponwhich both our righteouſneſs and eternal happineſs dodepend. " This, as aform, " differences ſaving faith from all other kinds or forts of " faith †;" by this it is that we are juſtified and ſaved. " as many as received him, to them gave he power to become " the fons of God :" yet it dothnotjustify and ſave usby rea fonofany proper dignity that is found in this act, but by rea-

of the object it receives or apprehends. The ſame thingis often expreſſed in ſcripture by other terms, as " Comingto "

John vi . 35. Truſting orstaying upon Chriſt, Ifa. 1. 10. But whatever is found in thoſe expreſſions, it is all comprehended in this, as will appear hereafter. Now, the method intowhich I shall caſt mydiſcourſe on this ſubject, that I may handle it with as much perfpicuity and profit as I can, ſhall be,

First, Toexplain andopen the nature of this receiving of Chriſt, and ſhewyou what it includes.

Secondly, To prove, that this is thejuſtifying and ſaving act of faith .

. † Forma vel aliquidformae analogumponitur differentiae laco.

SERM. VI. 205 The Method of Grace. Thirdly, To ſhew you the excellency of this act of faith.

Fourthly. To remove ſome miſtakes, and give you the true accountofthe dignity and excellency of this act .

Fifthly, And then bring home all, in a proper and cloſe application.

First, In the firſt place then, Iwill endeavour to explain and openthenature of this receiving of Chriſt, and thew you what is implied in it.

And, indeed, it involves manydeep mysteries, and things of greatest weight. People are generally very ignorant and unacquainted with the importance of this expreffion, they have very flight thoughts of faith, who never paffed under the illuminating, convincing, and humbling work of the Spirit : but we ſhall find, that faving faith is quite another thing, anddiffers in its whole kind and nature from that traditional faith, and common afſſent, which is ſo fatally miſtaken for it in the world‡.

For, First, It is evident, thatno mancan receive Jeſus Chriſt in thedarkness of natural ignorance : we must understand and difcernwho and what he is, whom we receive to be the Lord our righteousness. If we know not his perſon, and his offices, we donottake, but mistake Chriſt. It is a good rule in the civil law, Non conſentit qui nonfentit : A mistake of the perfon invalidates the match. He that takes Chriſt for a mere man, ordenies the fatisfaction of his blood, or diveſts him of his humannature, ordeniesanyofhis moſtglorious and neceffary of-

There are divers other expreſſions bywhich the nature ofſaving faith isexpreſſed in ſcripture, viz . Eating Chriſt's flesh, and drinking his blood, John vi. 40. Coming to Chriſt, Mat. xi. 28. Having the Son, 1 John v. 12. Trufting or depending upon him, for which the Hebrew uſes three emphaticalwords

חטב זא and non. The firſt ſignifies a firm and ſtable truſt. The ſecond, to lean ordepend with ſecurity. The third, to betake one's self to a ſanctuary for a protection. Allwhich is ſuppoſed or included in our receiving of the Lord Jesus Chrift : in eating and drinking we muſt receive meat and drink ; coming to Chrift is neceffarily fuppofed inreceiving him, for there is no receiving at adiſtance. Having the Son, and receiving him, are notionsof theſame importance ; and for truſting, relying with ſecurity, and betaking ourſelves to Chriſt for refuge, they are all involved inthe receiving act ; for as God offers him to us as the only prop of our hearts and hopes, fo we receive him to relyupon him : And as he is held forth in the goſpel as the only Afylum, or city ofrefuge, ſo we take or receive him, and accordingly betake our fouls to him for refuge.

206 The Method of Grace. SERM . VI.

fices, let themcry up as high as theywill his ſpirituality, glory, and exemplary life anddeath, they cannever receive Jeſus Chrift aright : This is ſuch a crack, fuch a flaw, in the very foundation of faith, as undoes anddestroys all. Ignorantis non eft confenfus : Allſaving faith is foundedin light andknowledge, and therefore it is called knowledge, Ifa. liii. 11.; andfeeing is inseparablyconnectedwith believing, John vi. 40. Menmuſt hear and learn of the Father, before they can come to Chrift, John vi. 45. The receiving act of faith is directed and guided byknowledge. I will not preſume to ſtate thedegree ofknowledge, which is abſolutely neceſſary to the reception of Chriſt ; I know the firſt actings of faith are, in moſt Chriſtians, accompaniedwith much darkneſs and confufion of underſtanding : but yet we muſt ſayinthe general, that wherever faith is, there is ſo much light as is ſufficient todiſcover to the foul, its own ſins, dangers and wants; andthe all-fufficiency, ſuitableness, and neceffity of Chriſt, for the fupply and remedy of all; and without this , Chriſt cannotbe received. "Come unto me, all ye that labour, and areheavyladen, and Iwillgive you reſt," Mat. xi. 28 .

Secondly, The receiving Chriſt neceffarily implies the affentofthe underſtanding of the truths of Chriſt revealed inthe goſpel, viz. his perſon, natures, offices, his incarnation, death, and fatisfaction ; which affent, though itbe not in itſelfſaving faith, yet is it the foundation and ground-work of it ; it being impoſſible the foul ſhould receive and fiduciallyembrace, what the mind doth not affent unto as true and infallibly certain || . Now, there are three degrees ofaffent; conjecture, opinion, and belief. Conjecture is but a flight and weakinclination to afſent to the thing propounded, by reaſon of the weighty objections that lie againſt it. Opinion is amore steady and fixed affent, whenaman is almoſt certain, thoughyet ſome fear of the contrary remains with him, Belief is a more full and aſſured affent to the truth; to which the mind maybe brought four ways.

First, By the perfect intelligence of ſenſe, not hindered or deceived. So I believe the truth of theſe propofitions, Fire is hot, water moift, honey is ſweet, gall is bitter.

Secondly, By the native clearness offelf-evidencing principles. So I believe the truth of theſe propofitions, The whole is more than a part ; the cauſe isbefore the effect.

Thirdly, By dilcourſe, and rational deduction. So I believe ۱

[ See Dr. Sclater, on Rom. iv. 3.

SERM. VI. 207 The Method of Grace.

the truthofthis propofition, Where all the partsofathing are, there is thewhole.

Fourthly, By infallible teſtimony, when any thing is witneffed or afferted, by one whoſe truth is unquestionable *. And of this fort is the affent of faith ; which is therefore called our receivingthe witneſs of God, 1 John v. 9. our ſetting to our feal that God is true, John iii. 33. This prima veritas, divine verity, is the very formal object of faith: into this we refolve our faith. Thus faith the Lord, is that firm foundation upon which our affent is built. And thus we ſeegood reaſon tobelieve thoſe profound mysteries of the incarnation of Chriſt ; the hypoſtatical union of the two natures in hiswonderful perſon ; the mystical union of Chriſt and believers; though we cannot underſtand theſe things,byreaſon of the darkness of our minds. Itfatisfies the foul to find theſe myſteries inthe written word ; upon that foundation it firmlybuilds its affent; and without fuch an aſſent of faith, there can be no embracingof Chriſt : all acts of faithand religion, without affent, are butas ſo many arrows

at random into theopen air, they ſignify nothing for want ofa fixed determinate object.

It is therefore the policy of Satan, by injecting or fomenting atheiſtical thoughts, (with which young converts uſe to find themſelves greatly infefted)to undermine anddestroy the whole work of faith . ButGod makes his people victorious over them : yea, and even at that time they do affent to the truths of the word, when they think they do not : As appears by theirtenderneſs and fear of fin, theirdiligence and care of duty. If I difcern theſe things ina Chriſtian's life, he must excuſe me if I believe him not, whenhe faith he doth not affent to the truths ofthegoſpel.

Thirdly, Our receiving Chriſt neceſſarily implies our hearty approbation, liking, and eſtimation; yea, the acquiefcence of our very fouls in Jeſus Chriſt, as the moſt excellent, ſuitable, and complete remedy for all our wants, fins anddangers, that ever could be prepared by the wisdom and love of God for us: Wemust receivehim with fuch aframe of heart as reſts upon,

It is not becoming, that God, when he would ſpeak to men, ſhould confirmhis words with arguments, as if otherwise he was not to be believed ; but, as becomes himself, he ſpeaks as the fupreme Judge of all things, whoſe (prerogative) it is, not to argue, but to pronounce what is truth, &c. Lactan. defalfa religione, p. (mihi)

179. Faith fails, where the divine authority of the fcripture is wanting..

208 SERM . VI. The Method of Grace.

" and truſts in him, if ever we receive him aright; Tothem " that believe he is precious," 1 Pet. ii. 7. This is the only ſovereign plaiſter in all the world that is large enough, and efficacious enough, to cure our wounds: And therefore as Chrift is moſt highlyeſteemed, and heartily approved, as the only remedy for our fouls; ſo the fovereign grace and wisdom of God are admired, and the way and method he hath taken to ſave poor fouls, by Jeſus Chriſt, moſt heartily approved, as the moſt apt and excellent method, both for his glory, and our good, that ever could be taken : For it is a plain cafe,thatnone will eſpouſe themselves with conjugal affections, to that perfon whom they efſteem not asthe beſt for them that canbe chofen :

None will forſake and quit all for his fake, except they account him as the ſpouſe did, The chiefeſt of ten thousand." There are two things in Chriſt, which must gain the greatest approbation in the foul ofa poor, convinced ſinner, and bring it to reſt upon Jeſus Chriſt.

First, That it can findnothing in Chriſt that is diſtaftful, or unſuitable to it, as itdoth experimentally find in the beſt creatures. In him is no weakness, but a fulness of all faving abilities; "Able to ſave to the uttermoft :" No pride, causing him toſcorn andcontemn the moſt wretched fool thatcomes tohim : No inconftancy or levity, to cauſe him to caſt offthe foul, whom he hath once received: No paſſionbuta Lamb for meekneſs and patience: There is no ſpot to be found inhim, but " He is alto- " gether lovely," Cant. v. 16.

Secondly, As the believer can find nothing in Chriſt that is diſtaſtful, ſo it finds nothing wanting in Chriſt that is neceſſary, or deſireable : Such is the fulness of wisdom, righteouſneſs, ſanctification, and redemption, that is in Chriſt, that nothing is left to defire, but the fullenjoyment of him. O faith the foul, how completely happy ſhall I be, if I can but win Chriſt ! I would not envy the nobles of the earth, were I but in Chriſt. I am hungry, and athirſt, and Chriſt is meat indeed, anddrink indeed ; this is the best thing in alltheworld for me, becauſe ſo neceſſary, and ſo ſuitable, to the needs of a foul ready to periſh. I am alaw-condemned, and a felf-condemned ſinner; trembling for fear of the execution of the curſe upon me every moment; in Chriſt is complete righteouſneſs tojuftifymyfoul ; O there isnothing better for me than Chriſt. I fee myſelf plungedboth innature and practice, intothe odious pollutionsof fin, and in Chriſt is a fountain opened for fin and for uncleanneſs : His blood is a fountain of merit, his ſpirit is a fountain of holineſs and purity: None but Chrift, none but

SERM . VI. The Method of Grace. 209 Chrift. O the manifold wisdom, and unſearchable love of God, to prepare, and furniſh ſuch aChriſt, ſo fully anſwering all the needs, all the diſtreſſes, all the fears andburdens ofa poor finner ! Thus the believing foul approves of Chriſt as beſt for it. And thus inbelieving, it gives gloryto God, Rom. iv. 21. Fourthly, Receiving Chriſt conſiſts in the confent and choice of the will; and this is the opening of the heart and ſtretching forth of the foul to receive him : " Thy people shall be willing day of thy power," Pfal . cx. 3. It is the greatdeſign, and main ſcope of the gospel, to work over the wills of poor finners to this : And this was the great complaint of Chriſt against the incredulous Jews, Johnv. 40. " Ye will not comeunto me that ye might have life."

It isdiſputed by ſome, whether faith can be feated in two diſtinct faculties, as we seem to place it, when we ſay it involves both the approbation of the judgment, and the confent of the will. I will not here intangle mydiſcourſe with that fruitless dispute. Iam of the famejudgment with thoſe divines, that think faith cannot be expreſſed fully by any one ſingle habit, or act of the mind or will diſtinctly, for that (as * one well notes) there are ſuch deſcriptions given of it in ſcripture, fuch things are propoſed as the object ofit, and ſuch is the experience of all that ſincerely believe; as no one ſingle act, either of the mind or will, can anſwer unto: Nor do I fee any thing repugnant tofcripture or philofophy if we place it in both faculties. Confent (faith + Vasquez) ſeems todenote the concourſe of the will with the underſtanding ; but to leave that, it ismoſt certain theſaving, juſtifying act of faith lies principally in the conſent of the will, which conſent is the effect of the Almighty Power of God, Eph. i. 19. He allures anddraws the will to Chrift, andhe draws with the cords ofa man, (i. e.) he prevails with itby rational arguments : For the foul being preparedbyconvictions of its loft and miferable eſtate by fin, and that there is but onedoor ofhope open to it for an eſcape from thewrath to come, and that is Chriſt; being alſoſatisfied of the

Dr. Owen in his doctrine of Juſtification, p. 135 . + Conſent ſeems to denote the concurrence of the will with the underſtanding, by reliſhing the ſame thing which the understanding doth perceive. 12. 2. 15. a. 1. Faith is not a ſimple act, but conſiſts ofdiverſe parts, knowledge, affent, andtruſt, which do not all belong to the ſame faculty. Wendel. Theol. p. 450. VOL . II . Ec

210 The Method of Grace. SERM. VI.

completeness ofhisſaving ability, and of his willingneſs to make it over for our falvation, upon ſuch juſt and equal terms ; this cannot but prevailwith the willofa poor diſtreſſed finner, toconſent, and chooſe him.

Fifthly and Lastly, The laſt, and principle thing included in our receiving of Chriſt, is the respect that this act of acceptance hath, unto the terms uponwhich Chriſt is tendered to us in the gofpel †, towhich it is moſt agreeable, 1 Cor. xv. 11. " So we " preach, and foye believed:" Faith answers the goſpel-offer, as the impreſs upon thewaxdoth the engraving in thefeal; and this is ofprincipal confideration, for there isno receiving Chriſt upon any other terms but his own, propoſed in the goſpel to us: He will never come lower, nor make them eaſier than they are, for any man's fake in the world; we muſt either receive him upon theſe, or partwith himfor ever as thouſands do, who couldbe content to agree to ſome articles, but rather chooſe to bedamned for ever, than ſubmitto all: This is the great controverſy betwixt Chriſt and finners; upon this, many thoufands break offthe treaty, and part with Chriſt, becauſe he will notcome totheir terms ; but every true believer receives him upon hisown, (i. e.) their acceptanceofhim byfaith, is in all things confentaneous to the overtures made of him in the written word. So he tenders himself, and ſo they receive him; as will be evident inthe following particulars.

First, The gospel offers Chriſt to usfincerely and really, and fo the true believer receives and accepts him ; even with afaith unfeigned : 1 Tim. i. 5. If ever the foul be ferious and in earneftin any thing, itis ſo in this: Can we ſuppoſe the heart of him that flies for his life to the refuge-city, tobe ferious and in carneft, to eſcape by flightthe avenger ofbloodwho purſues him ?

Then is the heart of a convinced ſinner ſerious in this matter ; forunder that notion is the work of faith preſented to us,Heb. vi. 18.

Secondly, Chriſt is offered to us in thegoſpel entirely and undividedly, as cloathed with all his offices,prieſtly, prophetical, and regal ; as Chrift Jeſus the Lord, Acts xvi. 31. andſo the true believer receiveshim : The hypocrite, like the harlot, is for divid. ing,butthe fincere believer finds the needhe hath ofevery office of Chrift, and knows nothow to wantany thing that is in him.

† Rom. iv. 17. υπηκέσατε δε εκ καρδίας εις ον παρεδυθητε τυπον διδαχης. The will like melted metal, isdelivered into the goſpel. mould, where it receives the ſame form and figure that the mould gives.

SERM. VI, 211 The Method of Grace. His ignorance makes him neceſſary anddefireable to him as a prophet : His guilt makes him neceſſary as apriest : His ſtrong and powerfullufts and corruptions make him neceſſary as aking, andin truth he ſees notanything in Chriſt that he can fpare ; heneeds allthat is in Chriſt, and admires infinite wisdom in nothingmore, than the inveſting Christ with alltheſe offices, which are fo fuited to the poor finner's wants and miſeries. Look, as the three offices are undivided in Chriſt, ſo they are inthe believer's acceptance; and before this trial no hypocrite can ſtand; for all hypocrites reject and quarrel with ſomething in Chrift; they like his pardon better than hisgovernment. Theycallhim, indeed, Lord and Maſter, but it is but an empty title they beſtow upon him ; for let them aſk their own hearts, if Chriſt be Lord over their thoughts, as well as words : over theirfecret, as well as open actions ; over their darling luſts, as well as others ; let them aſk, who will appear to be Lord and Maſter over them, when Chriſt and the world come in competition ? When the pleaſures of fin ſhallstanduponone fide, and ſufferings todeath, and deepest points of ſelf-denial,upon the other fide ? Surely it is the greatest affront, thatcan be offered tothedivine Wiſdom and Goodness, to ſeparate in our acceptance, what is ſo united in Chriſt, for our ſalvation andhappiness. As without anyone oftheſe offices, the work of our ſalvation could not be completed, fo without acceptance of Chrift in them all, our union with them by faith cannotbe completed.

The goſpel-offer of Chriſt includes all his offices, and goſpelfaith juſt ſo receives him ; to ſubmit to him, as well as to be redeemed by him; to imitate him in the holiness of his life, as well as to reap the purchases and fruits of his death. Itmult be an entire receiving of the Lord Jesus Chriſt || .

Thirdly, Chriſt is offered to us in thegoſpel exclusively, as the alone and only Saviour of finners ; with whoſe blood and interceſſion nothing is to be mixed; but the foul of afinner is

to rely anddepend onhim, andno other, Acts iv. 2. 1 Cor. iii. 11. and fo faith receives him, Pfal. Ixxi. 16. " I will make mention ofthyrighteouſneſs, even ofthine only." Phil. iii. 9. And be found in him, not having mine own righteouſneſs, which is of the law, but that which is through the faith of

Ee 2

as lawfullyjoin ſaints or angels inhis mediationwith Chrift, as graces . It is groſs idolatry to make the works of God a God, andit is buta more fubtle idolatry to make the works of Chrift, a Chriſt. Burgess de Lage.

212 The Method of Grace. SERM. VI.

" Chriſt:" To depend partly upon Chriſt's righteouſneſs, and partly upon our own, is to ſet one foot upon a rock, and the other in a quick-fand; either Chriſt will be to us all in all, or nothing at all, in point of righteousness and ſalvation; he affects not ſocial honour; as he did the whole work, ſo he expects the fole praise; if he be not able to fave to the uttermoft, why do we depend upon him at all? and if he be, why do we lean upon any beſide him ?

Fourthly, The gospel offers Chriſt freely to finners as the gift, not thefale of God, John iv. 10. Ifa. Iv. 1. Rev. xxii. 17 .

and even fo faith receives him . The believer comes to Chrift with an empty hand, not only as an undeſerving, but as an hell-deſerving finner; he comes to Chriſt as toone that juſtifies the ungodly, Rom. iv. 5. " Unto him that worketh not, but " believeth in him thatjuſtifieth the ungodly, hisfaith iscount- " ed for righteousness:" Whereby himthat worketh not, he means a convinced, humbled ſinner, who finds himſelf utterly unable todothe taſk the law fets him, (i. e.) perfectly to obey it; and ,therefore in a law ſenſe is faidnot to work ; for it is all one as to the intent and purpoſe of the law, not to work, andnot to work perfectly : This he is convinced of, and therefore comes to Chriſt as one that is in himself ungodly, acknowledging the righteouſneſs, by which alone he can ſtand before God, is in Chriſt, and not in himself, inwhole, or in part; and by the way, let this encourage poor fouls that are ſcared and daunted for want of due qualifications, from clofing with and embracing Chrift : There is nothing qualifies any man for Chrift morethana fenfe of his unworthiness of him, and the want of allexcellencies or ornaments, thatmay commend him to divine acceptance.

Fifthly, The goſpel offers Chriſt orderly to ſinners, firſt his person, then his privileges . God firſt gives his Son, and then with him, or as aconſequent of that gift, he gives us all things, Rom. viii . 32. In the ſame order muſt our faith receive him. The believer doth not marry the portion firſt, and then the perfon,but to be found inhimis the firſt and great care of a believer.

I deny not but it is lawful for anytohave an eye to thebenefits of Chriſt. Salvation from wrath is, and lawfully may be intended and aimed at : " Lookunto me, and be ſaved all ye " ends of the earth," Ifa. xlv. 22. Nordo I deny but there are many poor fouls, who being indeep diſtreſs and fear, may, and aften do, look moſtly to their own fafety at first ; and that there is much confufion, as well inthe actings of their faith, as

SERM. VI . The Method of Grace. 213 intheir condition; but ſureI am, it is theproper order in believing, firſt to accept the perſon of the Lord Jesus : Heaven is no doubt very defireable, but Chriſt is more : "Whom have Iin " heaven but thee ?" Pial. Ixxiii. 25. Union with Chriſt is, in order of nature, antecedent to the communication of his privileges, therefore ſo it ought tobe in the order and method ofbelieving.

Sixthly, Chriſt is advisedly offered in the goſpel to finners, as therefult of God's eternal counſel, a project ofgraceuponwhich hisheart and thoughts have been much fet, Zech. vi . 13. The couniel of peace was betwixt the Father and Son. Andfo the believer receiveshim, moſtdeliberatelyweighing the matter in his moſt deep and ſerious thoughts; for this is atime of much foli, citude and thoughtfulneſs. Thefoul's eſpouſals are acts ofjudgment, Hof. ii. 19. onour part, as well as on God's : We are therefore bid to fit down and count the coſt, Luke xiv. 28. Faith, or the actual receiving of Chriſt, is the reſult of many previousdebatesinthe foul : The matter hath beenpondered over and over : The objections and diſcouragements, both from the felf-denying terms of the goſpel, and our own vileneſs anddeep guilt, have been ruminated, and lain upon our hearts day and night, and after all things have beenbalanced in the moſtdeep conſideration, the foul is determined to this conclufion, I must have Chrift, be the terms never ſo hard, be my fins never ſo great and many, Iwill yetgo to him, andventure my foul uponhim ; if I perith, I periſh. I have thought out all my thoughts, and this is the reſult, union with Chriſt here, or ſeparation from God for ever must be my lot.

And thus doth the Lord open the hearts of his elect, and win the conſent of their wills to receive Jeſus Chrift upon the deepeſt confideration, and debate of the matter in their own moſt folemn thoughts : They underſtand andknow, that they muſt deeply deny themſelves, take up his croſs and follow him, Matth. xvi. 24. renounce not onlyfinful, but religious ſelf; theſe are hard anddifficult things, butyet the neceffity andexcellency of Chriſt make them appear eligible, andrational ; by all which you fee faith is another thing than what the foundof thatword(as it isgenerally understood) ſignifies to the under-

This is that fiducialreceiving of Chriſt heretobe opened.

Secondly, Our next work willbe to evince this receiving of Chrift as hath been opened, to be that ſpecial ſaving faith of God's elect : This isthat faith ofwhich ſuch great and glorious things are ſpoken in the gospel, which, whosoever hath ſhall

214 The Method of Grace. SERM. VI. be ſaved, and be thathath it not ſhallbedamned: and this I

evidently proveby the following arguments or reaſons .

Arg. 1. First, That faith which gives the foul right and title to ſpiritual adoption, with all the privileges and benefits thereof, is true and ſaving faith.

But fuch a receiving of Chriſt as hath been described, gives the foul right and title to ſpiritual adoption, with all theprivileges and benefits thereof.

Therefore fuch a receiving of Chriſt as hath beendeſcribed, is true and faving faith .

The major propoſition is undeniable, for our right and title to ſpiritual adoption, and the privileges thereof arife from our union with Jeſus Chrift ; we being united to the Son of God, are, by virtueof that union, reckoned or accounted fons,Gal.

iii. 26. " You are allthechildren of Godbyfaith in JesusChrift :" The effect of faving faith is union with Chriſt's perſon, the conſequent of that union is adoption, or right to the inheritance.

The minor is moſt plain inthe text : "To as many as re- " ceived him, to them gave he power or right to become the

" ſons of God:" A falſe faith hath no ſuch privilege annexed to it; no unbeliever is thus dignified: No ſtranger entitled to this inheritance.

Arg. 2. Secondly, That only is faving and juſtifying faith, which is in all true believers, in none but true believers ; and in all true believers at all times .

But fuch a receiving of Chriſt as hath been deſcribed, is in all true believers, in none but true believers, and in all truebelievers at all times.

Therefore ſuch a receiving of Chrift as hath been deſcribed, is the onlyfaving andjuſtifying faith.

The major is undeniable, that must needs contain the effence of ſaving faith, which is proper to every true believer, at all times, and to no other.

The minor will be as clear, for there is no other act of faith, but this offiducial receiving Christ as he is offered, that doth agree to all true believers, to none but true believers, and to all true belivers at all times.

There be three acts of faith, * affent, acceptance, and affurance: The Papifts generally give the eſſence of faving faith to

The act of faith confits in affent, by which one afſents to any propoſition revealed by God on the authority of the revealer. Becan. Theol. Schol. Tom. 3. cap. 3. 2. 4.

SERM . VI. The Method of Grace. 215 the firſt, viz affent. The Lutherans, andfome ofourown, give itto the lait, viz. afſfurance : But itcan be neitherway fo.

Affentdothnot agree only to true believers, or justified perfons. Alfurance agrees tojuſtifiedperſons, andthem only, but not to alljüftified perfons, andthat at alltimes.

Affent istoo low to contain the eſſence ofſaving faith ; it is found in the unregenerate as well as the regenerate : Yea, in devils as well as men, James ii. 19. it is ſuppoſed and included injullifying faith, butit isnotthejustifying or ſaving act. Affurance is asmuch toohigh, being foundonly in fome eminent believers : and in them toobut at ſome times : There is many a true believer, towhom thejoy and comfortofafſurance are denied : They may ſay of their union with Chriſt, as Paul faid of his viſion; whether in the body or out of the body, I cannot tell ; ſo they, whether in Chrift or out of Chriſt, theycannot tell†.

A true believer may " walk in darkness, and fee no light," Ifa. 1. 10. Nay a man must be a believer, before he know himſelf tobe fo; the direct act of faith is before the reflex act; fo that thejustifying act of faith lies neither in affent, nor in affurance. Affent faith, I believe that Chriſt is, and that he is the Saviour of the elect. Affſurance faith, I believe, and am fure that Chriſt died for me, and that I shallbe ſaved through him. So that affent widens the nature of faith too much, and affuranceupon theotherhandtraitens it too much ; but acceptance, which faith, I take Chriſt in all his offices to be mine, this fits it exactly, and belongs to all true believers, and tonone but true believers ; and to all true believers at all times: This therefore must be thejustifying and ſaving act of faith. Arg. 3. Thirdly, That, and no other, is the juſtifying and ſaving act of faith, to which the properties and effects of ſaving faith dobelong, or in which they are only found.

Butinthe fiducial receiving of Chriſt, are the properties and effects of ſaving faith only found.

This therefore must be the juſtifying and ſaving act of faith . First, Byfaving faith, Chrift is ſaid to " dwell inour hearts," Eph. iii. 17. but it is neither by affent, nor affurance, but by acceptance; and receiving him that hedwells in our hearts; not by affent, for then he would dwell in the unregenerate ;

Many new born Chriſtians live like the new born babe, Vivit et eft vitae nescius ipfefuae: The whole ſtock ofmany a believer confifts in the bare direct acts of faith,

216 The Method of Grace. SERM . VI.

nor by affurance, for he must dwell in our hearts before we can be aſſured of it: Therefore it is by acceptance.

Secondly, By faith we are justified, Rom. v. 1. But neither affent nor affurance, for the reaſons above, dojustify ; therefore itmust be by the receiving act, and no other.

Thirdly, The fcripture aſcribes great difficulties to that faith by which we are faved, as being moſt croſs and oppoſite to the corrupt nature of man; but of all the acts of faith, none is clogged with like difficulties, or conflicts with greater oppoſitions than the receiving actdoth: this act is attended with the greateſt difficulties, fears, anddeepeſt ſelf-denial. In affent, a man's reaſon is convinced, and yields to the evidence of truth, fothathe can do no other but aſſent to the truth. In aſſurance there is nothing against a man's will or comfort, but much for it; every one defires it: but it is not ſo in the acceptance of Chriſt, upon the ſelf-denying terms of the goſpel, as will hereafter be evinced. We conclude therefore, that in this conſiſts the nature and eſſence of ſaving faith.

Thirdly, Having ſeen what the receiving of Jesus Chriſt is, and that it is the faith by which we are juſtified and faved: [ next come to open the dignity and excellency of this faith, whoſe praiſes and encomiums are in allthe ſcriptures : thereyou find it renownedby the title of precious faith, 2 Pet. i. 7. en . riching faith, Jam. ii. 5. The work of God, John vi. 29. The great mystery of Godliness, 1 Tim. iii. 16. With many more rich epithets throughout the ſcriptures bestowed upon it.

Now faith maybe confidered two ways, viz. either qualitatively, or relatively.

Confidered qualitatively, as a ſaving grace, it hath the fame excellency that allother precious ſaving graces have: as it is the fruit of the Spirit, itis more precious than gold, Prov. viii. 11 ,

19. And ſo are all other graces as well as faith : in this ſenſe they all thine with equal glory, and that a glory, tranſcending all the glory of this world: but then confider faith relatively, as the inſtrument by which the righteousness of Chriſt is apprehended and made ours, and inthat confideration it excels all other graces.

This is the gracethat is ſingled out from among all other graces, to receive Christ, by which office it is dignified above all its fellows : as Mofes was honoured above the many thousands of Ifrael, when God took him up into the mount, admitted him nearer to himself, than any other of all the tribes might come ; for they stood without the rail, while Mofes was received into the ſpecial prefence of God, and was admitted to fuch views as

SERM.VI. The Method of Grace. 219 others must not have: fo faith is honoured above all its fellowgraces, inbeing ſingled out, and folemnly anointedto this high office in ourjuſtification: this is that precious eye that looks unto Chriſt as the ſtung Ifraelites did to the brazen ferpent, and deriveshealingvirtue fromhim to the ſoul. It is the grace which inſtrumentally ſaves us, Eph. ii. 8. As it is Chriſt's glory tobe the door of ſalvation, ſo it is faith's glory to be the golden key that opens thatdoor.

What ſhall I ſay of faith ? It is the bondof union ; the in Arument ofjuftification ; thespring of ſpiritual peace andjoy ; the means of ſpiritual life and ſubſiſtence: and therefore the greatſcope and drift of the goſpel ; which aims at, and preffethnothing more,thanto bringmenandwomentobelieve.

First, This is the bond of our union with Chriſt : that union is begun in our vivification, and completed in our actual receiv ing of Chriſt : the firſt is a bond of union on the Spirit's part, the ſecond abond of union on our part. " Chriſt dwelleth in

" our hearts by faith," Eph. iii. 17. And therein it is adoor opened to let in manyrich bleſſings tothe foul : for by uniting us to Chrift, it brings usinto ſpecial favour and acceptationwith God, Eph. i. 6. Makes us the ſpecial objects of Chrift's conjugal love anddelight, Eph. v. 29. Draws from his heart ſympathy, and a tender ſenſe of all our miſeries and burdens, Heb .

iv. 15.

Secondly, It is the inſtrumentof ourjustification, Rom. v. 1. Till Chriſt be received (thus received by us) we are in our fins; under guilt and condemnation; but when faith comes, then comes freedom: " By him all that believe are justified from all things, " * Acts xiii. 38 Rom. viii. 1. For it apprehends or receives the pure and perfect righteousness of the Lord Jeſus, wherein the foul, how guilty and finful foever it be in itſelf,

, and ſpotless, before the preſence of God: all obligations to punishment, are, upon believing, immediately diffolved: afull and final pardon ſealed. Oprecious faith ! Who canſufficiently value it.

What reſpect, reader, wouldſt thou have to that hand that ſhouldbring thee a pardonwhen on the ladder, or block ! Why,

being found in Chriſthas a tacit reference to the judgment of God; to us there is no condemnation, becauſe he finds uscloath. edwith arighteouſneſs, ſuch ashe requires, i. e. compleatlyperfect, eventherighteousness of Chrift, by faith, imputed to us. Bern ontheplace.

VOL. II. Ff

218 The Method of Grace. SERM. VI .

fuch a pardon, which thou canst not read without tears of joy, is brought thee by the hand of faith. O ineftimable grace ! This cloaths the pure righteousness ofJeſus upon ourdefiled fouls, andſo cauſes us to become the " righteouſneſs of God in

" him ; " or as it is 1 John iii. 7. " Righteous as he is righte66 ous : " Non formali & intrinsica juftitia, fed relativa : Not with a formal inherent righteouſneſs of our own, but with a relative imputed righteousness from another.

I know this moſt excellent and most comfortable doctrine of imputed righteouſneſs, is not only denied, but derided by Papifts. Stapleton calls it ſpectrum cerebri Lutherani : The monstrous birth of Luther's brain ! But, bleffed be God, this comfortable truthiswell fecured against all attempts of its adverſaries. Let their blafphemous mouths call it in deriſion, as they doputative righteousness, (i. e.) amere fancied or conceited righteoufneſs : Yet we know affuredly, Chriſt's righteouſneſs is imputed tous, and that in the way of faith. IfAdam's finbecame ours by imputation, then ſo doth Chriſt's righteouſneſs alſo become ours by imputation, Rom. v. 17. If Chriſt were made a finner by the imputation of our fins to him, who had no fin of his own, then we are made righteous by the imputation of Chriſt's righteouſneſs to us, who have no righteousness of our own, according to 1 Cor. v. 21. This was the way in which Abraham, the Fatherof them that believe, wasjuſtified, and therefore this is the wayin which all believers, the children of Abraham, must, in the like manner, be juttified, Rom. iv. 22, 23, 2.4. Who can expreſs the worth of faith in this one reſpect, were this all itdid for our fouls ?

But, Thirdly, It is the spring of our ſpiritual peace andjoy ; and that as it is the inſtrument ofourjuftification. If itbe an inſtrument ofourjuftification, it cannotbutbe the ſpring of our confolation, Rom. v. 1. " Being justified by faith, we have peace with God:" In uniting us with Chriſt, and apprehending and applying his righteouſneſs to us, it becomes the feed, or root of all the peace and joy of a Chriſtian's life. Joy, the child of faith, therefore bears itsname, Phil. i. 25. " Thejoy of " faith," So 1 Pet. i. 8 , 9. Believing we rejoice withjoy " unspeakable: " We cannot forbear rejoicing when, by faith, we are brought to the fight, and knowledge offuch a privileged flate: when faith hath firſt given, and then cleared our title to Chrift , joy is no more under the foul's command : we cannot but rejoice, and thatwithjoy unspeakable.

Fourthly, It is the means of our ſpiritual livelihood and subfifience: allother graces, like birds inthe neſt, depend upon

SERM . VI . 219 The Method of Grace. what faith brings in to them: take away faith, and all the graces languiſh and die: joy, peace, hope, patience, and all the reſt, depend upon faith, as the members of the natural bodydo upon the veſſels by which blood and spirits are conveyed to them.

" The life which I now live (faith the apostle) is by the faith of the Son of God," Gal. ii. 20. It provides our ordinary food, and extraordinary cordials, Pfal. xxvii. 13 . " had fainted unleſs I had believed." And ſeeing it is all this to our fouls,

Fifthly, In the laſt place, it is no wonder that it is the main ſcope anddrift of the gofpel, to preſs and bring fouls to believing: it is the goſpel's granddeſign to bring up the hearts of men and women to faith. The urgent commands of the goſpel aim at this, I John iii. 23. Mark i. 14, 15. John xii . 36. Hither alſo look the greatpromises and encouragements of thegofpel, John vi. 35, and 37. So Mark xvi. 16. And the oppoſite ſin of unbelief is every where fearfully aggravated, and threatned, John xvi. 3, 9. John iii. 18, 35. And this was the third thing promiſed, namely, a diſcovery of the tranfcendent worth and excellency of ſaving faith .

Fourthly, But leſt we commit a mistake here, to the prejudice of Chriſt's honour and glory, which must not be given to another, no not to faith itſelf; I promised you in the fourth place, to ſhew you upon what account faith is thus dignified and honoured : that ſo we may give untofaith, the things that arefaith's ; and to Chriſt the things that are Chriſt's .

And I find four opinions about the intereſt of faith in our juſtification : ſome will have it to justify us formally, not relatively; i. e. upon the account of its own intrinſical value and worth; and this is the popiſh ſenſe of juftification by faith. Some affirm, that though faith be not our perfect legal righteouſneſs, confidered as a work of ours, yet the act of believing is imputed to us for righteouſneſs, i. e. God gracioufly accepts it inſtead of perfect legal righteouſneſs, and ſo, in his eſteem, it is our evangelical righteouſneſs. And this is the Arminian ſenſe of Juſtificationby faith.

Some there are alſo, even among our reformed divines, that contendthat faith juſtifies and ſaves us, as it is the condition of thenew covenant. And lastly, others will have it to justify us as an instrument apprehending or receiving the righteouſneſs of Chrift : withwhich opinion I must join: when Iconfider my text calls it a receiving of Chrift : moſt certain it is, Ff2

220 SERM. VI. The Method of Grace. That, First, it doth notjustify in the popiſh ſenſe, upon the account of its own properworth and dignity: for then,

First, Juſtification ſhouldbe ofdebt, not ofgrace ; contrary to Rom. iii. 23, 24.

Secondly, This would fruftrate the very ſcope and end of the death of Chrift ; for ifrighteouſneſs come by the law, i. e by theway ofworks and defert, then is Chrift dead in vain, Gal. ii. 21 .

Thirdly, Then the way of ourjustificationby faithwouldbe fo far from excluding, that it wouldeſtabliſh boasting, expreflycontrary to the apostle, Rom. iii, 26, 27 .

Fourthly, Then there ſhould be no defects or imperfections in faith, for a defective and imperfect thing can never be the matter ofourjuftification before God: ifitjustifyupon the account ofitsownworth, and proper dignity, itcanhave noflaw nor imperfection in it, contrary to the common fenfe of allbelievers. Nay, Fifthly, Then it is the fame thing to be juſtified by faith, and to be juſtified by works, which the apostle ſo carefully diftinguiſheth and oppofeth, Phil. iii. 9. and Rom. iv. 6. Sothat weconclude itdoth not justify inthe Popiſh ſenſe, for anyworth or proper excellency that is in itſelf.

Secondly, And it is as evident, itdothnotjustify usin the Arminian ſenſe, viz, as the to credere, the act ofbelieving is imputed, or accepted by God, as our evangelical righteousness, instead of perfect legal righteouſneſs. Inthe former opinion you have the dregs of Popery, and here you have refined Popery. Let all Arminians know, we have as high eſteem for faith, as any men in the world, butyet we will not rob Chrift tocloath faith. We cannotembrace their opinion, becauſe,

First, We must thendethrone Chriſt to exalt faith : we are willing to give it all that is due to it, but we dare not defpoil

of his glory, for faith's fake : " He is the Lord our " righteousness," Jer. xxiii . We dare not ſet the fervantabove the maſter. We acknowledge no righteouſneſs butwhat the obedience and fatisfaction of Chrift yields us . Hisblood, not our faith ; his fatisfaction, not our believing it, is the matter ofourjuftification before God.

Secondly, We dare not yield this point, leſt we undermine allthe comfort of Chriftians, by ſetting theirpardon andpeace upon aweak, imperfect work of their own. Oh how tottering andunſtable muft their ſtation be, that ſtand upon ſucha bottom as this ! What alterations are there in our faith, whatmixtures of unbelief at all times, and prevalency of unbelief at

SERM. VI. 221 The Method of Grace. ſome times; and is this a foundation tobuild our juſtification and hope upon? Debilefundamentum fallit opus : If we lay the ſtreſs here, we build upon verylooſeground, and muſt be atacontinual loſs, both as to fafety and comfort.

Thirdly, Wedare notwrong thejustice andtruth of God at that rate, as to affirm that he eſteems and imputes our poor weak faith for perfect legal righteouſneſs *. We know that thejudgment of God is always according to truth : ifthejuſtice of God requires fullpayment, ſure it will not ſay, it is fully ſatisfied by any acts of ours, when all that we cando, amounts pottoone mite of the vaſt ſum we owe to God. So that we deſervedly reject this opinion alſo.

Thirdly, Andfor the third opinion, That itjustifies as the condition of the new covenant, though some of great name and worth among our Proteftant divines ſeem to go that way, yet

Icannot fee, according to this opinion, any reason why repentance may not as properlybe faid to justify us as faith, for it is aconditionof the new covenant as much as faith ; and iffaith justify as a condition, then every other grace that is a condition, muſtjustify as well as faith. I acknowledge faith to be acondition of the covenant, but cannot allow that itjustifies as a condition. And therefore muſt profeſs myself beſt ſatisfied in the laſt opinion, which ſpeaks itaninftrument in ourjustification: it isthehand which receives the righteouſneſs of Chrift thatjuſtifies us, and that gives it its valueabove all othergraces : as when we ſay adiamond ring is worth one hundred pounds, we mean not the gold that receives, but the ſtone that is ſet ia it, is worth ſo much. Faith confidered as an habit, is no more precious than other gracious habits are, but conſidered as an in-

to receive Chriſt and his righteouſneſs, ſo it excels them all ; and his inſtrumentality of faith is noted in theſe phraſes, επι τη πισει, Rom. iii. 28. and δια της πισεως, Rom. iii. 22. Byfaith, andthroughfaith. Andthus much of the nature andexcellency ofſaving faith,

faith receives Chriſt our righteouſneſs, and aſcribes all tothe grace of God in him, therefore we are ſaid tobejustified by it, onlyon account of Chriſt, andnotas it is our work. Confef. Helv,

222 SERM . VII. The Method of Grace. SERMON VII.

JOHN i. 12. But as many as received him, to them gavehe power to become thefons of God ; even to them that believe on hisname. THE nature and excellency of ſaving faith, together with its relation tojuſtification, as an inſtrument in receiving Chriſt and his righteouſneſs, having beendiſcourſed doctrinally already, I now come to make application of it, according to the nature of this weighty and fruitful point. And the uſes I ſhall make of it, willbe for our,

1. Information, 2. Examination, 3. Exhortation, And 4. Direction. First Use of Information. Ufe 1. And in the firſt, this point yields us many, and great, and useful truths, for our information : As,

Infer. 1. Is the receiving of Chriſt, the vital and ſaving act of faith, which gives the ſoul right to the perfon and privileges of Chriſt ? Then it follows, That the rejecting of Christ by unbe-- lief, must needs be thedamning and foul-destroyingfin, which cuts aman offfrom Christ, and all the benefits purchasedby his blood. Ifthere be life in receiving,there muſt needs be death in rejecting Chrift.

There is no grace more excellent than faith ; no fin more execrable, and abominable, than unbelief. Faith is the faving grace, and unbelief the damning fin, Mark xvi. 16. " He that

" believeth not, ſhall be damned." See John iii. 18, 36. and John viii. 24.

And the reason why this fin ofunbeliefis thedamning fin is this, Becauſe, in thejuſtification ofa finner, there must be a cooperation of all the con-cauſes that have a joint-influenceon that bleffed effect: As there must be free-grace for an impulfive cauſe, the blood of Chriſt as the meritorious cauſe, ſo, of neceffity, there must be faith, the inftrumental cauſe, to receive and apply what the free-grace of God deſigned, and the bloodof Chrift purchased forus. For where there are many focial cauſes or con-cauſes, to produce one effect, there the ef fect is not produced till the laſt cauſe be in act. " To him give all the prophets witneſs, that through his " name, whosoever believeth inhim ſhall receive remiſſion of

Acts x. 43. Faith in its place, is as neceffary as the blood of Chrift in its place: " It is Chriſt in you the hope of

SERM . VII. 223 The Method of Grace. 66 glory," Col. i . 27. Not Chriſt in the womb, not Chriſt in the grave, nor Chrift in heaven, except he be alſo Christ in you .

Though Chriſt be come in the flesh; though he died and roſe again from the dead; yet ifyou believe not, you must for all that die in your fins, John viii. 24. And what a dreadful thing is this ! better die any death whatever, than die in your ſins. Ifyou diein your fins, you will alſo rife inyour fins, and ſtandat the bar of Chriſt in your fins : you can never receive remiffion, till firſt you have received Chrift. O curſed unbelief, which damns the foul : dishonours God, I John v. 10.flights Jeſus Chriſt, the wisdom of God, as if that glorious deſign of redemption by his blood, the triumph and maſter-piece ofdivinewisdom, were merefoolishness, 1 Cor. i. 23, 24. fruftrates thegreatdeſign of the gospel, Gal. iv. 11. and conſequently it muſt be the fin of fins ; the worst and moſt dangerous of all ſias; leaving aman under the guilt of all his other fins.

Infer. 2. Iffuch a receiving of Chriſt, as hath been deſcribed, be ſaving andjuſtifying faith, thenfaith is a work ofgreater difficulty than most men understand it to be, and there are butfew found believers in the world.

Before Chrift can be received, the heart must be emptied, and opened: but moſt mens hearts are full of felf-righteouſneſs and vain-confidence: thiswas thecaſe of the Jews, Rom.x. 3. " Being ignorant of God's righteouſneſs, and going about to eſta- " bliſh their own righteouſneſs, havenot fubmitted themselves

" to the righteousness of God."

Man's righteouſneſs was once in himself, and what liquor is firſtput into the veſſel, it ever afterwards ſavours of it: It is with Adam's poſterity as with bees, whichhave been accuſtomed togo to their own hive, and carry all thither ; if the hivebe removed to another place, they will ſtill Ay to the old place, hover up and down about it, and rather die there, than go to a new place. So it iswith moſt men. God hath removed their righteouſneſs from doing, to believing ; from themselves to Chrift ; but who ſhall prevail with them to forſake felf? Nature will venture to be damned rather than do it : there is much fubmif fion inbelieving, andgreat felf-denial : a proud ſelf-conceited heart, will never ſtoop to liveupon the ſtock ofanother's righteouſneſs .

Besides, it is no eaſythingtoperfuademen to receive Chriſt as their Lord in all things, andsubmit their necks to his ſtrict and holy precepts, though itbeagreat truth that " * Chriſt's yoke

Fugum Chrifti non deteritfed honeftat colla. Bern.

224 The Method of Grace. SERM. VII. "dothnot gall, but grace and adorn theneckthat bears it;" that the trueſt and ſweetest liberty is inour freedom from our lafts, not in our fulfilling them; 'yetwho can perfuade the car. nal heart to believe this ? And much leſs will men ever be prevailed withal, to forſake father, mother, wife, children, inheri. tance, andlife itſelf, to follow Chriſt : and all this uponthe account of fpiritual and inviſible things: andyet this must be doneby all that receive the LordJesus Chriſt upon gofpel-terms; yea, and before the foul hath any encouraging experience of its own, to balance the manifold diſcouragements of ſenſe, and carnal reaſon, improved by the utmost craft of Satan to difmay it; for experience is the fruitand confequentofbelieving. So thatitmay wellbe placed among the great mysteries ofgodliness, that Chriſt is believed on inthe world, I Tim, iii.

16. Infer. 3. Hence it will follow,That there may be more true andfoundbelievers in the world, than know, ordare conclude themfelves tobefuch.

For, as many run theirown fouls byplacing the effence of faving faith in naked affent, ſo ſome rob themselves of their own comfort, by placing itin full aſſurance. Faith, and ſenſe of faith, are two distinct and ſeparable mercies : you may have truly received Chrift, and not receive the knowledge or affurance of it, Ifa. 1. 10. Some there be that fay, Thou art our God, ofwhom God never faid, You are mypeople: theſe have noau thority to be called the fons of God: others there are, ofwhom God taith, These are my people, yet darenot call God their God : theſehave authority to be called the fons of God, but know it not. They have received Chriſt, that is theirfafety ; but they have not yet received the knowledge and affurance of it; that is their trouble : the Father owns his child inthe cradle, who yetknows him not tobe his father.

Now there are two reasons why many believers, who might argue themselves into peace,doyet live without thecomforts of their faith: andthismaycome to paſs, either from,

First, The inevidence of the premises. Secondly, Or theweighty importance of the conclufion. First, Itmaycome topaſs fromthe inevidence ofthepremiſes. Afſurance is apractical fyllogifm, and it proceeds thus :

All thattruly have received ChriftJeſus, they are the children of God.

I have truly received Jeſus Chriſt, Therefore I am the child of God. Themajor propofition is found inthe ſcripture, andthere can

SERM. VII. The Method of Grace. 225 be nodoubt of that. The affumptiondepends upon experience, or internal ſenſe ; Ihave truly received Jesus Chrift : Here ufually is the ſtumble; manygreat objections lie against it, which theycannot clearly anſwer : As,

Obj. 1. Light and knowledge are neceſſarily required to the right receiving of Chriſt, but I am dark and ignorant, manycarnal unregenerate perſons know more than I do, and are more able todifcourſe of the mysteries of religion than I am.

Sol. But you ought to distinguiſh of the kinds and degreesof knowledge, and then you would fee that your bewailed ignorance is no bar to your intereſt in Chriſt. There are two kinds ofknowledge :

1. Natural . 1 2. Spiritual. There is a natural knowledge, even of ſpiritual objects, a ſpark of nature blown up by an advantageous education ; and though the objects of this knowledgebe ſpiritual things,yet the light in which they are difcerned, is but a mere natural light.

Andthere is a spiritual knowledge of ſpiritual things, the teaching of the anointing, as it is called, I John ii. 27. (i. e.) the effect and fruit of the Spirit's fanctifying work upon our ſouls, when the experience of a man's own heart informs, and teacheth his underſtanding, when by feeling the workings of grace inour own fouls, we come to underſtand its nature : this is ſpiritual knowledge. Now, a littleof this knowledge is a better evidence of a man's intereſt in Chriſt, than the moſt raifed and excellent degree of natural knowledge : As the philoſopher truly obſerves ; Praeftat paucula de meliori fcientia degustaſſe, quam de ignobiliori multa : One dram of knowledge of the beſt andmost excellent things, is better than much knowledge of Jeſus Chrift, that hath life and favour in it, is more than all the common things. So it is here, a little ſpiritual knowledge of natural, fapleſs knowledge of the unregenerate,which leaves the heart dead, carnal, and barren : it is not the quantity, but the kind, not the measure, but thefavour : Ifyou know ſo much of the eviloffin, as renders itthe moſt bitter and burdenſome thing in theworld to you, and so much of the neceſſity and excellency of Chriſt, as renders him the moſt ſweet and defirable thing in theworld to you, though you maybe defective in manydegrees of knowledge, yet this is enough to prove yours to be the fruit of the Spirit : you mayhave afanctified heart, though you have an irregular or weak head : many that knew more than you, are inhell; and ſome that once knew as little as you, are now in heaven : In abfoluto etfacili ſtat aeternitas : Godhath not

VOL. II. Gg

226 The Method of Crace. SERM. VII, preparedheaven only for clear andfubtle heads. A little fanc tified, and effectual knowledge of Chrift's perfon, offices, fui tableness, and neceffity, may bring thee thither, when others with all theircurious fpeculationsandnotions,mayperish for ever

Ohj. 2. Butyou tell me, that affent to the truths of the goſpel is neceffarily included in ſaving faith, which, though itbe not the juflifying and faving act, yet it is pre-ſuppoſed and required to it. Now Ihave many ſtaggerings and doubtings a. bout the certainty and reality of theſe things; many horrid atheiſtical thoughts,which ſnake the affenting act of faith in the very foundation, andhence Idoubt Ido not believe.

Sol. There may be, and often is, a true and fincere affent found in the foul, that is aſſaulted with violent atheiſtical fuggeftions from Satan; and thereupon queſtions the truth of it. And this is a very clearevidence of the realityof our affent, that whatever doubts, or contrary ſuggeſtions there be, yet we dare not in our practice, contradict or flight thoſe truths or duties which weare tempted todiſbelieve, ex. gr. We are affaulted with atheiſtical thoughts, and tempted to flight and caft off all fears of fin, and practice of religious duties, yetwhen it comes to the point of practice, we dare not commit aknown fin, the awe of God is upon us ; we dare notomita known duty, the tie of confcience is found ſtrong enough to hold us cloſe to it: in this cafe, it is plain we do really affent, when we think we do not. Aman thinks he doth not love his child, yet carefully provides for him inhealth, and is full of griefand fears about him in fickness : why now, fo long as Ifee all fatherly duties performed, and affections to his child's welfare manifefted, let him faywhat he will as to the want of love to him, whilſt I fee this, he muſt excuſe me if Ido not believe him, when he faith hehath no love forhim. Juſt ſo is it in this caſe, aman faith Ido not affent to the being, neceffity, or excellency of Jetus Chrift; yet, in the mean time, his foul is filled with cares and fears about fecuringhis intereſt inhim, he is found panting and thirſting for him with vehement defires, there is nothing in all the world would give him ſuchjoy, as to be well affured ofan intereſt inhim ; while it is thus with anyman, let him fay or think what he will of his affent, it is manifeſt by this he doth truly, and heartily affent, and there canbeno better proof of it than theſe real effects producedby it.

Secondly, But if theſe, and other objections were never fo fullyantwered for the clearing of the affumption, yet it often falls out, that believers are afraid todraw the conclufion, and that fear partly arifes from,

SERM. VII. 227 TheMethod of Grace.

First, Theweighty importance of this matter. Secondly, The ſenſe of the deceitfulneſs of their own hearts. First, The concluſion isofinfinite importance to them, it is the everlasting happiness of their fouls, than which nothing is, or can be, of greater weight upon their ſpirits : things in which we are moſt deeply concerned, are not lightly and haftily received by us: it seems ſo great and ſo good, that we are 1tillapt (if there be any room for it) to ſuſpect the truth and certainty thereof, as never being fure enough.

Thus when the women that were the firſt meſſengers and witneſſes of Christ's refurrection, Luke xxiv. 10, 11. came and told the diſciples thoſe wonderful and comfortable tidings, it is faid, " That their words feemed to them as idle tales, and they " believed them not :" They thought it was too good to be true; too great to be haſtily received; ſo it is in this cafe.

Secondly, The ſenſe they have of the deceitfulneſs of their ownhearts, and the dailyworkings of hypocrify there, makes them afraid toconclude in ſogreat a pointas this is .

Theyknow that very many daily cozen and cheat themſelves inthis matter ; they know alſo that their own hearts are full of falſeneſsanddeceit; they findthem ſoin theirdaily obſervations of them; and what ifthey ſhould prove ſo inthis ? Why then theyare loft for ever ! They alſo know there is not the like danger in their fears and jealoufies, that wouldbe in their vain confidences and prefumptions: by the one, they are only deprived of their preſent comfort, butby the other, they would be ruined for ever: and therefore chuſe rather to dwell with their own fears (though they be uncomfortable companions) than run thedanger of fo great a mistake, which would be infinitely more fatal. And thisbeing thecommon caſe of moſt Chriſtians, it follows that there must be many more believers in the world than do think, or dare conclude, themselves to be fuch.

Infer. 4. If theright receiving ofJeſus Chriſt, be true, ſaving,andjuſtifying faith, then those that have the leaft, andlowestdegree and measure ofsavingfaith, have causefor everto admire the bounty and riches of thegrace of God to them therein.

Ifyouhave receivednever ſolittleofhisbountyby the hand of providence, in the good things of this life, yet ifhe have givenyou any meaſureof true ſaving faith, he hath dealtbountifully indeedwith you : this mercy alone is enough to balance all other wants and inconveniencies of this life, poorinthe " Gg2

228 The Method of Grace. SERM. VII.

" world, rich in faith," James ii. 5. O let your hearts takein the full ſenſe of this bounty of God to you ; ſay with the apo-

Eph . i. 3. " Bleſſed be the God and Father of our Lord Je- " ſus Chriſt, who hathbleſſed us with all ſpiritual bleſſings in " heavenlyplaces in Chriſt Jeſus :" andyou will in this onemercy, find matter enoughofpraiſe and thanksgiving, wonder and admiration to your dyingday, yea, to all eternity : for, dobut confider,

First, The ſmallest meaſure ofſaving faith which is found in anyofthe people of God, receives Jeſus Chriſt : and in receiving him, what mercy is there which the believing foul doth not receive inhim, and with him ? Rom. viii. 32. Obeliever, though the arms ofthy faithbe ſmall andweak, yet they embrace a great Chriſt, and receive therichest gift that ever God beſtowed upon the world: no fooner art thou become a believer, but Chriſt is in thee the hope of glory ; and thou hast authority to become a fon or daughter of God ? thou haft the broad ſeal of heaven toconfirm thytitle and claim tothe privileges of adoption, for " to as manyas receivedhim, tothem " gavehe powerto become the fons of God. " [To as many,] be they ſtrong, or be they weak, provided they really receive Chrift by faith; there is authority or power given, ſo that it is no act of preſumption in them to ſay, God is our Father, heaven is our inheritance. O precious faith! the treaſures of ten thousand worlds cannot purchaſe ſuch privileges as theſe : all the crowns and ſcepters of the earth, fold at their fullvalue, are no price for fuch mercies.

Secondly, The leaft degree of ſaving faith, brings the foul into a ſtate of perfect and full juſtification. For if it receives Jeſus Chriſt, it must therefore needs in him, and with him, receive a free, full, and final pardon of fin : the leaſt measure of faith receives remiſſion for the greateſt ſins. "Byhim all that " believe are justified from all things," Acts xiii. 39. itunites thy soulwith Chriſt, and then as the neceſſary conſequent of that union, there is no condemnation, Rom. viii. 1. 8δεν καλακριμα, notone condemnation, how many foever our finshave been.

Thirdly, The leaſt meaſure, ordegree of ſaving faith, is a greater mercy than God hath beſtowed, or ever willbeſtow uponmany that are far above you in outward reſpects : All men have not faith : nay, it is but a remnant amongmen that believe. Fewofthe nobles andpotentates of theworld, have fuch a gift as this: they have houſes and lands, yea, crowns and fceptres, but no faith, no Chriſt, no pardon ; theyhave autho

SERM. VII. 229 The Method of Grace.

rity to rule over men, but no authority tobecome the fons of God, 1Cor. i. 26, 27.

Say therefore in thy moſt debaſed, ſtraitned, afflicted condition, " Return tothy reſt, O myfoul, for the Lord hath dealt

" bountifully with thee."

Fourthly, The leaſt degree of ſaving faith is more than all the power of nature can produce: There muſtbe a ſpecial revelation of the arm of the Lord in that work, Ifa. lii. 1. Believers are not " born of the fleth, norof blood, nor of the " will of man, but of God," John i. 12, 13. all believing motions towards Chriſt, are the effects of the Father's drawing,

John vi. 44. aglorious and irreſiſtable power goes forth from God toproduce it, whence it is called" the faithof the opera-

" tion of God," Col. ii. 12 .

So then, let not believers deſpiſe the dayof ſmall things, or overlook that great and infinite mercywhich is wrapt up in the leaftdegree of ſaving faith.

Infer. 5. Learn hence the impoſſibility of theirfalvation, who neither know the nature, nor enjoy the means ofsaving faith.

Myfoul pities and mourns over the infidel world. Ah ! what will become of the millions of poor unbelievers ! there is but one door of falvation, viz. Chriſt ; and but onekey of faith to openthatdoor : andas that keywasnevergiven tothe Heathen world; ſo it is laidaſide, or taken away from the peopleby their cruel guides, all over the Popiſh world; were you among them, you shouldhear nothing elſe preſſed as neceffary to your falvation but a blind, implicit faith, tobelieve as the church believes ; that is, to believe they know not what.

To believe as thepopebelieves ; that is, as aninfidel believes, for ſo they confeſs he may be, * and though there be ſuch a thing, as an explicit faithſometimes ſpokenofamongthem, yet it is very ſparingly diſcourſed, very falſely deſcribed, and exceedingly flightedbythem, as the meereſt trifle in theworld.

First, Itis but ſparinglydiſcourſed of: they love not to accuſtom thepeoples ears to fuch a doctrine; one ofthemselves confeſſes that there is ſodeep a filence of explicit, particular faith in the Romiſh church, that you mayfind many everywhere, that believe no more of theſe things than Heathen philofophers t.

Secondly, When it is preached or written of, it is falfelyde-

For the Pope's internal faith is not neceffary to the church. Canus in loc. Theol.p. 344.

† Navarr, cap. 11, P. 142.

230 The Method of Grace. SERM . VII.

for theyplacethewhole nature and effence ofjustifying and ſaving faith in anaked aſſent: whichthe devils have as well as men, James ii. 19. no more than thisis preſſedupon the peo ple at any time, as neceſſarytotheir ſalvation.

Thirdly, And eventhis particular explicit faith,when it is ſpokenor writtenof, is exceedingly ſlighted. I think if the devil himself were in thepulpit, he could hardlytell how tobring men to amore low and flighteſteem of faith; to repreſent it more as a very trifle, or a quite needleſs thing, than theſe his agentshave done. Some ‡ ſay, if a man believe with a particular explicit faith,(i. e.) ifhe actually affent to the ſcripturetruths once in a year, it is enough. Yea, and others|| think it too much to oblige people to believe oncein twelve months; and, for their eaſe, tell them, if they believe once in twelve years it is fufficient: and, left this ſhouldbe toogreat a talk, others * affirm, that if itbe donebutonce in their whole life, and that at the pointofdeath too, it is enough, eſpecially for the rude and common people. GoodGod! what a doctrine is here ! It was a ſaying long ago of Gregory (as I remember) Malusminister eft nifus diaboli : A wicked miniſter is the devil's goofshawk, thatgoes abirdingfor hell; and O what game have theſe hawks ofhellamong fuch numerous flocks of peo ple ! O bleſs God, while you live, for your deliverance from Popery; and fee that you prize the goſpel, and means ofgrace, you enjoy at an higher rate, leſt God bring you once more under that yoke, which neither you nor your fathers could bear.

Second usefor examination. Doth ſaving faith confiſt inadueandright receiving of the Lord Jesus Chriſt? then let me perfuadeyou toexamine yourfelves in this great point of faith. Reflect folemnly uponthe tranſactions that have been betwixt Chriſt and your fouls : thinkcloſe on this ſubject of meditation.

Ifallyou were worth inthe world lay in one precious stone, andthat ftone were to be triedby the ſkilful Lapidary, whether it were true or falſe, whether itwould fly, or endure under the fmart ſtroke of his hammer, fure yourthoughts couldnotbeunconcerned about the iſſue : Why all that you are worth inboth worlds depends upon the truthof your faith, which is now to betried,

Otherefore read not theſe lines witharunning careleſs eye,

Petr . a S. Joſeph. ſum. Art. 1. p. 6. Bonacina. Tom. 2. in i precept.

1 *Jo. San. Difp. 41. D. 324

SERM. VII. 231 The Method of Grace. butferiouslyponder the matterbefore you : You wouldbe loth toput to lea, though itwere but to croſs the channel, in a rottenleaky bottom : And willyou dare to venture into the ocean ofeternity in a falſe rotten faith! God forbid : You know the Lord is coming to tryevery man's faith as by fire, and that we muſt ſtandor fall for ever with the fincerity orhypocrify of our faith. Surely, you can never be too exact and careful about. that, on which your whole eftate depends, and that for ever.

Now there are three thingsuponwhich we thouldhave a very tenderand watchful eye, for the discovery of the fincerity of our faith, and they are,

Antecedents The Concoinitants Confequents } of Faith .

As theſe are, ſo we must judge and reckon our faith tobe. And, accordingly, they furnithus with three general marks or = trials of faith.

First, Ifyou woulddifcern the fincerity of your faith, examinewhether thoſe antecedents, and preparative works of the fpirit, were ever found in your souls, which uſe to introduce and uther it into the fouls of God's elect : Such are illumination, conviction, ſelf-deſpair, and earnest cries to God.

Illumination is a neceſſary antecedent to faith : You cannot believe till God hath openedyour eyes to ſee your fin, your misery by fin, andyourremedy inJeſus Chriſt alone: You find this act of the Spirit tobe the firſt, in order both of nature and time, and introductive to all the reſt, Acts xxvi. 18. " Το " turn them fromdarkness to light, and from the power ofSa- " tan to God." As faith without works (which must be a consequent to it) is dead, ſo faith without light, which must be an antecedent to it, is blind : Faith is the handby which Chriſt is received, but knowledge is the eye by which that hand is directed.

Well then, hath God opened your eyes to ſee fin, and mifety in another manner than ever you saw them before ? For certainly, if God have openedyour eyes by ſaving illumination, you will find as great a difference betwixt your former and preſent apprehenfions of fin anddanger, as betwixt the painted lion upon the wall or fign-poſt, and the real living lion that meets you roaring in the way.

Secondly, Conviction is an antecedent tobelieving : Where thisgoes not before, no faith can follow after : The Spirit firſt convinces of fin, then ofrighteouſneſs,John xvi. 8. So Mark i. 15. "Repentye, and believe the goſpel :" Believe it, Oman,

232 The Method of Grace. SERM . VII. thatbreaſt of thine must be wounded, that vain and frothy heart ofthinemust be piercedand ſtung with conviction, fenfe, and forrow for fin : Thou must have ſome fick days, and reftleſs nights for fin, ifever thou rightly cloſe with Chrift by faith.

It is true, there is much difference foundin the ſtrength, depth, and continuance of conviction, and ſpiritual troubles in converts ; for fure it is, the child of faith is not ordinarily born without fome pangs. Conviction is the application of that light which Godmakes to ſhine in our minds, to our particular cafe and condition, by the confcience ; and fure, when men come to ſee their miferable, and ſad eſtateby a true light, it cannot but wound them, and that tothe very heart.

Thirdly, Self-defpair, or a total and abſolute loſs inour ſelves about deliverance, and the way ofeſcape, either by our ſelves, or any other mere creature, doth, and mustgo before faith.

So it was with thoſe believers, Acts ii. 37. "Men and bre- " thren what ſhall we do ?" They are the words of men at a total loſs: It is the voice ofpoor diſtreſſed ſouls, that ſaw themſelves in miſery, but knew not, faw not, nor could deviſe any wayof eſcape from it, by any thing they could do for themfelves, or any other creature for them: And hence the apoſtle uſes that emphatical word, Gal. iii. 23. συγκεκλεισμενοι, (i. e.) Shut up to thefaith, (i. e.) as men beſieged, and diſtreſſed in a garrifonintime of a ſtorm, when the enemy pours in upon them through the breaches, and over-powers them : There is but onefally-port orgate, atwhich they can eſcape, and to thatthey all throng, as deſpairing of life, if they take any other courſe. Juſt ſodo mens convictions beſiege them, diſtreſs them, beat them off fromall their holds andintrenchments, and bring them to a pinching diſtreſs in themselves, ſhutting them up to Chriſt as the only way to eſcape. Duties cannot save me, reformation cannot fave me, nor angels, normencan ſave me; there is no way but one, Christ, or co lemnation for ever.

I thought once, that a little repentance, reformation, reſtitution, and a ſtricter life, might be a way to eſcape wrath to come, but I find the bed is too ſhort, andthe covering too narrow : All is but loſs, dung, droſs, in compariſon with Jeſus Chriſt ; If I trust to thoſe Egyptian reeds, they will not only failme, but pierce andwound metoo, I fee no hope within the whole Horizon of ſenſe.

Fourthly, Hence come vehement and earnest cries to God for faith, for Chrift, for help from heaven, to tranſport the foul out of this dangerous condition, to that ſtrong rock of falvation; to bring it out of this furious, ſtormy ſea of trouble,

SERM . VII. 233 The Method of Grace.

: where it is ready to wreck every moment, into that ſafe and quiet harbour, Chrift,

Owhen a man ſhall ſee his mifery and danger, and no way ofeſcape but Chriſt, and that he hath no ability in himself to come to Chrift, to open his heart thus to receive him, but that this work of faith is wholly ſupernatural, the operation of God ; ' howwill the foul return again, and again upon God, with fuch cries as in Mark ix. 24. " Lord, help my unbelief?" " Lord " enable me tocome to Chriſt ; give me Chriſt or I periſh for 66 ever ; What profit is there in my blood ? Why ſhould I die " in the fight and presence of a Saviour ? O Lord, it is thine

" own work, a moſt glorious work : Reveal thine Arm in this " work upon my foul, I pray thee ; give me Chrift, if thou deny me bread; give me faith, if thou deny me breath. " It is more neceſſary that I believe, than that I live."

O Reader, reflect upon days and nights that are paſt, the places where thou hast been converſant : Where are the bedfides, or the ſecret corners where thou haft beſieged heaven with ſuch cries ? If God have thus enlightened, convinced, diftreffedthy foul, and thus fet thee a mourning after Chrift, it willbe one good fign that faith is come into thy foul ; for here are certainly the harbingers and fore-runners ofit, that ordinarily make way for faith into the fouls of men .

Secondly, If you would be fatisfied of the fincerity and truth of your faith, then examine what concomitants it is attendedwith in your fouls. I mean, what frames and tempers your fouls were in, at that timewhen you thinkyou received Chriſt . For certainly, in thoſe that receive Chriſt, (excepting thoſe into whoſe hearts, God hath in a more ſtill and inſenſible way infufed faith betime, by his bleſſing uponpious education) fuch concomitant frames ofſpiritmaybe remarked, as theſe following.

First, The heart is deeplyferious, and as much in earnest in this matter, as ever it was, or can be, about any thing in the world. This you fee in that example of the Jaylor, Acts xvi.: 29." He came in tremblingand astonished :" It is the moſt ſolemn and important matter that ever the foul had before it, in this world, or ever ſhall, or can have : How much are the hearts of men affected in their outward ſtraits and diſtreſſes, about the concernments of the body ? Their hearts are not a little concerned inſuch queſtions as theſe, " What ſhall I eat ? " what ſhall I drink ?" wherewithal mall I and mine be fed and cloathed? but certainly the ſtraits that fouls are in about ſalvaVOL. II. Hh

234 The Method of Grace. SERM. VII.

tion, must be allowed to be greater than theſe; and ſuch queſtion as that of the Jaylor's, " Sirs ! What must Ido tobe " faved?" make deeper impreſſions upon the heart, thanwhat ſhall I eat, or drink ? Some, indeed, have their thoughts finking deeper into theſe things than others: Theſe thoughts lie with different degrees ofweight upon men; but all are moft folemnly and awfully concernedabout their condition : All frothi nefs and frolics are gone, and the heartfettles itself in the deepeft earnest about its eternal flate.

Secondly, The heart that receives Jeſus Chriſt, is inaframe ofdeep humiliation and self-abaſement. O, when a man begins toapprehend the firſt approaches ofgrace, pardon, and mercy by Jefus Chriſt to his foul : When a foul is convinced of its utter unworthiness, and defert of hell; andcan ſcarce expect any thing else from the juſt and holy God, but damnation, how do the firſt dawnings of mercy melt and humble them ! "0

" Lord, what am I that thou ſhouldeſt feed me and preferve " me! that thou ſhouldeſt but for a few years ſpare me, and " forbear me ! but that ever Jesus Chriſt ſhould love me, and "givehimself for me; that such awretched finner as 1, ſhould " obtain union with his perfon, pardon, peace and ſalvation

" byhis blood ! Lord, whence is this to fuch a worm as I ? " and will Chriſt indeed bestow himself upon me ? ſhall fo great " a bleffing as Chriſt ever come within the arms offuch a foul 66 as mine ? will God in very deed be reconciled tome inhis " Son ? what, to me ! to fuch an enemy as I have been ! ſhall my fins which are ſo many, fo horrid, ſo much aggravated, beyond the fins of moſt men, be forgiven ? O what am I, " vile dust ? baſe wretch, that ever God thould do this for

" me !" And how is that ſcripture fulfilled and made good, Ezek. xvi. 63. That thou mayeſt remember, and be con- " founded, andnever open thy mouth anymore,becauſeofthy " ſhame, when I am pacifiedtowards thee for all that thou haft " done, faith the LordGod." Thus, thatpoor broken-hearted believer ſtoodbehind Chriſtweeping,and washinghisfeet with tears, asonequite melteddown,andovercomewiththe fenfe of mercy tofuch a vile ſinner, Luke vii. 38 .

Thirdly, The foulthat receives Jeſus Chriſt is in a weary condition, reſtleſs, and full ofdiſquietneſs, neither able to bearthe burdenof fin, nor knowinghow to bediſchargedfrom it, except

willgive it eaſe, Mat. xi. 28. " Come unto me," that is, believe inme, you that arewearyandheavyladen:" Ifthey do not look into their own fouls, theyknow there is nofafety, andifthey do, there's no comfort.

SERM. VII. The Method of Grace. 235 offinoverweighs them; they are ready to fall, to finkunder it.

Fourthly, The foul that rightly receives Chriſt, is not only in aweary, but ina longing condition : neverdid the hart pant more earnestly for the water-brooks: neverdid the hirelingdefire the ſhadow : never did a condeinnedperfon long for apardonmore thanthe foul longs after Jeſus Chrift. O, taid David, that one wouldgive me of the water of the well of Bethlehem to drink. O, taith the poor humbled finner, that one would give me of the opened fountain of the blood of Chriſt to drink ! O for one drop ofthatpreciousblood ! O forone encouragingſmilefrom Chriſt ! Onow were ten thousand worlds at my command, and Chriſt to be bought, how freely would I lay them all down to purchaſe him! but he is thegift of God. O that God would give me

if I should go inrags, and hunger and thirſt all my days inthis world !

Fifthly, The foul in the timeof its cloſing with, or receiving Chrift, is inastate ofconflict : It hangs betweenhopes and fears, encouragements and diſcouragements,whichoccafions many afad

in thewayto Chriſt; fometimes the numberand nature of its finsdiſcourage it, then the riches and freeneſs of the graceof Chriſt, erects his hopes again; there's little hope, faith unbelief; nay, it isutterly impoſſible, faith Satan, thatever fuch a wretch as thou ſhouldſt find mercy ; now the hands hang down. O but then there's a neceſſity, an abſolute neceffity ; I have not the choice of two, but am ſhut up to one way ofdeliverance : others have found mercy, and the invitation is to all that are weary, and to all that are athift: he faith, he that cometh to him, he will inno wife caft out; now new hopes in-

the foul, and the hands that didhang down are again ſtrengthened.

Theſe are the concomitantframes that accompany faith.

3. Mark. Lastly, Examine the confequents and effects of faith, if you wouldbe ſatisfied of the truth and fincerity ofit: And fuch are,

First, Evangelical meltings, and ingenuous thawings of the heartunder the apprehenfions ofgraceand mercy : Zech. xii. 10. " They thall look uponme whom theyhave pierced, and ſhall " mourn."

Secondly, Love to Chriſt, bis ways andpeople,Gal .v. 6 Faith worketh by love, (i. e.) it represents the love of God, and then makes use of the ſweetness of it by way ofargument, to conſtrainthe foul to all acts ofobedience,whereinitmay teſtifythe reality of its love to God and Chrift.

236 The Method of Grace. SERM . VII.

Thirdly, Heart purity, Acts xv. 9. " Purifying their heartsby " faith:" It doth not only cleanſe the hands but the heart : No principle in man, beſides faith, can dothis : Morality may hide corruption, but faith onlypurifies the heart from it.

Fourthly, Obedience to the commands of Chritt, Rom. xvi. 26. the very name of faith is calleduponobedience; for it accepts Chriſt as Lord, andurges uponthe foul the most powerful arguments in the world to draw it to obedience.

In a word, let the poor doubting believer, that queſtions his faith, reflect upon thoſe things that are unquestionable in his own experience, which being well confidered, will greatly tend to his fatisfaction inthis point.

It is very doubtful toyou whether you believe, but yet in the meanwhile, it may be paſt doubt, (being a matter ofclearexpe rience) that you have been deeply convincedof fin, ſtruck of from all carnal props and refuges, made willing to accept Jefus Chrift upon whattermsfoever you mightenjoy him ; you doubt whether Chriſt be yours, but it is paſt doubt that you have a moſt high and precious eſteem of Chriſt, thatyou heartily long for him, that you prize and love all, whether perſons or things, that bear his image, that nothing in the world would pleaſe your hearts like a transformation intohis likeness ; thatyou had rather your fouls ſhould be filled withhis ſpirit, than your houfes with goldand ſilver. Itisdoubtfulwhether Chriftbe yours, but it is paſt doubt that one ſmile from Chriſt, one token of his lovewould do you moregood than all the honours and ſmiles of theworld ; and nothing ſo grieves you, as your grieving him by fin doth : You dare not ſay that you have received him, nor canyou deny but that you have had many fick days and nights for him ; that you have gone into many fecret places with earn ing bowels after him ; whether he be yours or not, you cannot tell; but thatyou are refolved tobe his, thatyou can tell; whe ther he will fave you is but adoubt, butthatyou refolve to lie at his feet, and wait only on him, and never look to another for falvation, is no doubt.

Well, well ; poor penſive foul, ifit be ſo, ariſe, lift up thy dejectedhead, take thine own Chriſt into thy arms. Theſe are undoubted figns ofa real cloſure with Chriſt ; thou makeſtthyfelf poor, and yet haft great riches : Such things as thefeare not foundin them that deſpiſe and reject Chriſt by unbelief.

3. Use of exhortation. 3. Ufe. This point is likewiſe very improveable by way of exhortation, and that both to

Unbelievers and Believers.

SERM. VII. 237 The Method of Grace. First, To unbelievers,who from hence must be preſſed, as ever theyexpect tofee the face of God in peace, to receive Jefus

Chrift, as he is now offered to themin the goſpel. This is the very ſcope of the goſpel, I ſhall therefore preſs itby threegreat confiderations, viz. A First, What is in Chriſtwhom you are to receive. Secondly, What is in the offer of Chrift by the goſpel. Thirdly, What is in the rejecting of that offer.

First motive. First, Confider well what is in Chriſt, whom I perfuade you thisdayto receive : Did you knowwhat is in Chrift, you would never neglect or reject him as you do : For,

First,"God is in Chriſt," 2 Cor. v. 19. the Deity hathchoſen todwell inhis fleſh ; he is "God manifeſt in fleſh," I Tim iii.

16. a Godhead dwelling in fleſh, is the world's wonder : fo that inreceiving Chriſt, you receive God himself.

" Secondly, The authority of Godis in Chriſt, Exod. xxiii. 21 .

My name is in him: Him hath God the Father fealed," John vi. 27. he hath the commiffion, the great feal of heaven to redeem and ſave you : All power inheaven and earth is given to him, Matth. xxviii. 18. he comes inhis Father's name to you, as well as in his own name.

Thirdly, The wisdom of God is in Chriſt, 1 Cor. i. 24. " Chrift the wisdom of God:" yea, " in him are hid all the " treaſures of wisdom and knowledge," Col. ii. 3. Never did thewisdom of Goddiſplay itſelfbefore the eyes ofangels and men, as ithath done in Chriſt. The " angels defire to look in66 to it," 1 Pet. 1. 12. yet yettheyarenotfo much concerned in the project and deſignof this wisdom in redemption, asyou are.

Fourthly,The fulness of the Spirit is in Chriſt ; yea, it fills him ſo as it never did, nor will fill any creature, John iii. 34. " God giveth not the Spiritby measure to him : " all others have their limits, ſtints, and meaſures; ſome more, fome leſs ; but the Spirit is in Chriſt without meaſure. O how lovely and defirable are thoſe men that have a large meafure of the Spirit in them ! but he is anointed with the Spirit of holiness, above all his fellows, Pfal. xiv. 2, 7. Whatever grace is found in all the faints, which makes them defirable and lovely, wiſdom in one, faith in another, patience in a third ; they all centre in Chrift as the rivers do inthe ſea, que faciunt divifa beatum, in hocmixtafluunt.

Fifthly, The righteousness of God is in Chriſt, by which only apoor guilty finnercanbejustified before God, 2 Cor. v. 21. we are" madetherighteousnessof God inhim:" he is

ובקרצ הויח

238 The Method of Grace. SERM. VII. "the Lordour righteousness," Jer. xxiii. 6. i. e. " * the author " of our righteouineſs," or the Lordwho justifies us ; by that name he will be known, and calledbyhis people, thanwhich nonecanbe fweeter.

Sixthly,Thelove of God is in Chriſt ; yea, the veryyearning bowelsof divine love are in him : What is Chriſt, but the love of Godwraptup in flesh andblood ? 1John iv. 9, ro. " In this " was manifeſted the love of God towards us;" and herein is love, that God ſent his Son: this isthe highest flight that ever divine love made; and higher than this itcannot mount. O love, unparalleled and admirable !

Seventhly , The mercies and compaffions of God are all in Chrift, Jude ver. 21. Mercy is the thing thatpoor finnerswant, it is that theycry for at the laſt gaſp; it is the only thing that can dothem good. O what would they give to findmercyin that greatday ? Why, ifyou receive Chriſt, you ſhall with him receive mercy; butoutofhim, there is nomercy tobe expected from the hands of God ; for God will never exerciſe mercy to the prejudiceof his justice; and it is in Chrift thatjuſticeand mercy meet and embrace each other.

Eightly, To conclude, The ſalvations of God are in Chriſt, Acts iv. 12. " Neither is there ſalvation inany other." Chrift is the door of falvation, and faith is thekey that opens that door tomen. Ifyou therefore believe not, i. e. ifyou ſo receive not Jefus Chriſt, as Godhath offered him, you exclude yourſelves from all hopes offalvation. The devils have as much ground toexpect falvation as you: you feewhat is in Chriſt to induce youto receive him.

Motive 2 . Next, I beſeech you, confider what there is in the offer of Chriſt to finners, toinduce you to receive him. Confider well towhom, andhow Chriſt is offered in the goſpel.

First, To whom he is offered ; not to the fallen angels, but toyou; they lie in chains ofdarkness, Jude 6. as he took not their nature, ſo he deſigns not their recovery ; and therefore willhave no treaty at allwith them: but he is offered toyou, creatures ofan inferior rank and order by nature; nor is he of fered to the damned, the treaty of peace is ended with them : Chriftwill never make them another tender of ſalvation ; nor is heoffered tomillions of millions as good as you, now living in theworld. The found of Chriſt, and ſalvation is notcometo theirears, but he is offered to you by the ſpecial favour and

Autorem juftitiæ noftra. Calv. in loc.

SERM. VII. 239 The Method of Grace.

bounty of heaven; and will you not receive him ? O! then howwill the devils, the damned, and the Heathens, upbraid yourfolly! and ſay, had we had one fuch tender ofmercy, of whichyou havehadthouſands, wewould never havebeennow inthisplace of torments.

Secondly, Confider how Chriſt is offered to you, and you ſhallfind thathe is offered,

1. Freely, as the gift of God, toyour fouls ; you are not to purchasehim, but only to receive him. Ifa Iv. 1. "Ho, every " one that thirſteth, come ye to the waters, andhe that hath " nomoney, let him come," &c.

" 2. Chrift is offered importunately, by repeated intreaties. 2 Cor. v. 20 . As though God did beſeech you, we pray you " in Chrift's ftead, be ye reconciled to God." O! what amazing condefcenfion is here in the God of mercy ! God now beſeeches you, will you not yield to the intreaties of your God? Othen what wilt thou fay for thyself, when God will not hear thee,when thou ſhalt intreatand cry for mercy ? Whichbrings us to

Motive 3. Confider the finand danger that there is inrefufing, or neglecting the present offers of Chriſt in the goſpel, and furely there is much fin in it; the verymalignity offin, and the fum of all miſery, lies here ; for in refuſing Chrift,

1. You put the greatest contempt and flight upon all the attributes of God that it is poffible for a creature todo; Godhath made his justice, his mercy, his wisdom, and all his attributes, to thine in their brightestglory in Chriſt. Never was there fuch adiſplay of the glory of God made to the world in any other way.

O then, what is it to reject and deſpiſe Jeſus Chriſt, but to offer the greatest affront to the gloryof God, that it is poffible formento put upon it?

2. You hereby fruſtrate and evacuate the very deſign, and importanceofthe goſpel to yourſelves ; you " receive the grace " of God in vain," 2 Cor. vi . I. As good, yea, better had it been for you, that Chriſt had never come into the world, or, if hehad, that your lot had fallen in the dark places of the earth, where you had never heard his name; yea, goodhad it beenfor that man if he had never been born .

" 3. Hereby a man murthers his own foul. " I faidtherefore unto you, that you ſhall die in your fins; for if ye believe not that I am he, ye ſhall die in your fins," John viii. 24.. Unbelief is felf-murder; you are guiltyof theblood of your

240 SERM. VII. The Method of Grace. own fouls: life and ſalvation was offered you, andyou rejected it. Yea, 4. The refuſing of Chriſt by unbelief, will aggravate your damnation, above all others that periſh inignorance of Chrift. O 'twill be more tolerable for Heathens, than for you ; the greatest meaſures of wrath are referved to punish the worst of finners, and among finners, none will be foundworſe than unbelievers.

Seeondly, To believers, this pointis veryuseful to perfuade them todivers excellent duties; among which, I ſhall ſingle out two principal ones, viz.

1. To bring up their faith ofacceptance, to the faith ofaf furance .

2. To bring up their converſations tothe principles and rules of faith. 3.

1. You that have received Jeſus Chriſt truly, giveyourſelves no reſt till you are fully fatisfied that you have done fo ; accep tance brings you to heaven hereafter, but afſurance will bring heaven intoyour foulsnow, O what a life ofdelight and pleafure doth the aſſured believer live ! What pleaſure is it to him to lookback and confider where once he was,and wherehe now is ? To look forward, and confider where he now is, andwhere ſhortly he ſhall be ! I was in my fins, Iam now in Chrift : I am in Chriſt now, I shallbe with Chriſt, and that for ever, after a few days. I was upon thebrink ofhell, I am now upon the very borders of heaven ; I shall be, in alittle while, among the innumerable company of angels andglorified ſaints, bearing part withthem inthefong of Mofes, and of the Lamb, forevermore.

Andwhymay not you, that have received Chrift, receive the comfort of your union with him ? There be all the grounds and helps of afſurance furnished toyour hand ; there is a real union betwixt Chriſt andyour fouls, which is the very ground-work of aſſurance. + You have the ſcriptures before you which contain the figns of faith, and the very things withinyou that anſwer thoſe ſigns in the word. Soyou read, and ſo, juſt ſo, you might feel it in your own hearts, would you attend to your own experience. The Spirit of God is ready to fealyou, it is his office and his delight ſo to do. O therefore give diligence to this work, attend the ſtudy of theſcriptures, and of your own hearts more, and grieve not the holy Spirit of God, and you may ar rive to the very defire of your hearts.

The power and conftancy ofa firmhope reigns inus. Serm. de patientis.

Cypr

SERM. VII. The Method of Grace. 241

66 2. Bring up your conversations to the excellent principles and rules of faith ; Asyou have received Chriſt Jeſus the " Lord, ſowalk inhim," Col. ii. 6. Live as you believe ; you received Chriſt ſincerely inyour first cloſe with him, Omainin the like ſeriouſneſs and fincerity in all your ways, to the endofyour lives: you received him intirely and undividedly at firſt, let therebeno exceptions against anyofhis commands afterward. You received him exclusively to all others, ſee that youwatch against all felf-righteousness, and ſelf-conceitednefs now, andminglenothing ofyourown with his blood, whatever giftsorenlargements induty God shall giveyou afterwards.

You receivedhim advisedlyat first, weighingand confidering the ſelf-denying terms upon which hewas offered to you ; O ſhew that itwas real,and thatyou ſee nocauſe to repent the bargain, whateveryou ſhall meetwithin the ways of Chrift, and duty afterwards: convince the world of your conſtancy and chearfulness in allyour ſufferings for Chriſt, that you are ſtill of the fame mind you were, and that Chriſt, with his croſs, Chriſt, with a priſon, Chriſt, with the greatest afflictions, is worthyof all acceptation : "Asyehavereceivedhim, ſowalk yë

" inhim." Let him be as ſweet, as lovely, as precious to you now, as he was the firſt momentyoureceivedhim ; yea, letyour - loveto him,delights inhim, and ſelf-denial for him, increaſe with your acquaintance with him,dayby day. Use ofdirection. Use. Lastly, Iwill cloſe all witha few words ofdirections to all that are made willing to receive the Lord Jesus Chriſt ; and fore it is but needthat help were given to poor Chriſtians ; in this matter, it isatime of trouble, fear, andgreat temptation; miſlakes are easily made, and ofdangerous conſequence ; attend heedfully, therefore, toa fewdirections .

Direction 1. First, Inyour receiving Chriſt, bewareyoudonot mistake themeans, for the end. Many do ſo,but ſeeyoudo not. Prayer, fermons, reformations, are means tobringyou to Chriſt, butthey are not Chriſt; to cloſe with thoſe duties isone thing, andtocloſe with Chriſt is another thing. If I go intoaboat, mydeſign is not todwell there, but to be carried to theplace whereon I defire to be landed: ſo it must be in this cafe, all your duties muſt land you upon Chrift ; they are means to bring you to Chrift:

Direct. 2. Secondly, See that you receivenot ChristforapreJent help, butfor your everlasting portion. Manydofo; they willenquire after Chriſt, pray for Chriſt, caft themselves (in VOL. II. li

242 The Method of Grace. SERM. VII.

theirway) upon Chriſt, and the fatisfaction of his blood, when the efficacy and terror ofconfcience is uponthem, andthey feel the fling ofguilt within them; but as soon as the ſtorm is over, andthe rod that confcience ſhaked overthem laid by, there'sno more talkof Chrift then : alas ! it was not Chriſt, but quietneſs, that they fought; beware ofmiſtaking peace for Chriſt.

Direct. 3. Thirdly, In receiving Christ come empty handeduntohim : " believing on him who juftifies the ungodly," Rom. iv. 5. and know that the deepeſt ſenſe of your own vileneſs, emptineſs, andunworthineſs, is the beſt frameof heart that can accompany you to Chrift. Many perfons ſtand off from Chriſt for want of fit qualifications; they arenot prepared for Chriſt as they ſhould be, i. e. they would not come naked and empty, buthave fomething to commend them to the Lord Jefus for acceptance. O ! this is the pride of mens hearts, and the ſnare of the Devil. Lethim that hath no moneycome : You are not to come to Chrift becauſe you are qualified, but that you may be qualified with whatever you want; and the beſt qualification you can bringwith you, is a deep ſenſe that you have noworth nor excellency at all in you.

Direct. 4. Fourthly, In receiving Christ, beware ofdangerous delays . O follow on that work tillitbe finiſhed. You read offome that are almoſt perfuaded, and others not far fromthe kingdom of God ; O take heed ofwhat theprophet ſays, Hofea xiii. 13. Delays here are full of danger, life is uncertain, fo aremeans ofgrace too. The man-flayer needed no motives to quicken his flight to the city of refuge.

Direct. 5. Fifthly, See that you receive all Christ, with all yourheart. To receive all Chriſt, is to receive his perfon cloathedwith all his offices; and to receive him with all your heart, is to receive him into your understanding, will, and affections, Acts viii . 37. As there is nothing in Chriſt that maybe refuſed, ſo there is nothing in you from which he must be excluded.

Direct. 6. Lastly, Underſtand that theopening of your hearts to receive the Lord Jesus Chriſt, is not a work done by any power of your own, but the arm of the Lord is revealed there in, Ifa, liii. 1. It is therefore yourduty and intereſt tobe daily at the feet of God, pouring out your fouls to him in fecret, for abilities to believe. And so much, as to our actual reception of Chrift.

Thanks be to Godfor Jesus Christ.

SERM. VIII. 243 The Method of Grace. SERMON VIII.

Setting forth the Believer's Fellowship with CHRIST, the next End of his Application tothem.

PSALM XIV. 7. Therefore God thy God, hath anointed thee with the oil ofgladness above thy fellows. THE method of grace inuniting ſouls with Jefus Chriſt, hath been opened in the former diſcourſes ; thusdoth the Spirit (whoſe office it is) make application of Chrift to God's elect, the refult and next fruitwhereof is communion with Chrift inhis graces andbenefits. Our mysticalunion is theverygroundwork, and foundation of our ſweet, foul-enriching communion, andparticipationofſpiritual privileges ; we are firſt ingrafted into Chrift, and then fuck the ſap and fatneſs of the root : firſt married to the perſon of Chriſt, then endowed and inſtatedin the privileges and benefits of Chriſt. This is my properworktoopen at this time, and from this ſcripture.

" The words read, are a part of that excellentfong of love *, " that heavenly Epithalamium, wherein the ſpiritual eſpoufals " of Chriſt and the church are figuratively, and very elegantly, " celebrated andſhadowed. The ſubject matter of this pfalm " isthe very fame with the whole book of the Canticles ;" and in this pſalm, under the figure ofking Solomon, and the daughter of Egypt, whom he eſpouſed, the ſpiritual eſpouſals of Chrift and the church are ſet forth and repreſented to us. Amongmany rapturous and elegant expreffions inpraise of this glorious bridegroom, Chriſt, this is one, which you have before you : "God thy fellow hath anointedthee with the oil of gladneſs a- " bove thy fellows : " (i. e.) enriched and filled thee, inafingular and peculiar manner, with the fulness of the Spirit, whereby thouartconfecrated to thy office : andbyreaſonwhereofthou out ſmineſt and excelleft all the faints, who are thyfellows or copartners in theſe graces. Sothat in theſe words you have two parts; viz. First, The ſaints dignity, and Secondly, Chriſt's pre-eminency.

First, The faints dignity, which confifts in this, that they

Ii 2

Hic Pfalmus propheticus eft, continetque Epilathamium quo Chrifti cum ecclefia nuptiæ celebrantur, idemque habet argumentum quod canticum canticorum ejuſque videtur effe epitome. Cocceius inloc.

244 The Method of Grace. SERM. VIII.

are Chriſt's fellows. The Hebrew word † is very full and copious, and is tranſlated " conforts, companions, copartners, " partakers : or, as ours read it,felows :" (i. e ) ſuch as are partakers with him inthe anointing of the Spirit, whodo, in theirmeafure, receive the fame Spirit, every Chriſtian being anointed, modo fibi proportionato, with the ſamegrace, and dignified with the ſame titles, 1John ii. 27. Rev. i. 6. Chriſtand the ſaints are in common onewith another : doth the ſpiritof holineſs dwell in him ? So it doth inthem too. Is Chriſt king andpriest ? Why, ſo are they too bythe grace of union with him. He hathmade us kings and prieſts to God, and his Father. This is the faintsdignitytobe Chriſt's fellows, conforts, or copartners ; ſo that look, whatever ſpiritual grace or excellency is in Chriſt, it is not appropriated tohimself,but theydo

with him: for indeedhewas filledwith the fulness of the Spirit, for their ſakes and uſe: as the fun is filledwith light, not to ſhine to itſelf, but to others; ſo is Chriſt with grace. Andtherefore, fome tranſlate the text, notprae confortibus, above thy fellows; but propter confortes, for thy fellows ‡. MakingChriſt the firſt receptacle of grace, who firſt and immediately is filledfromthe fountain, the Godhead: but it is for his people, who receive and derive from him, according to their proportion.

This is agreat truth, andthedignity of the faints lies chiefly in their partnerſhip with Chriſt, though our tranſlation, above thyfellows, ſuits beſt, both with the importance of the word, andſcope oftheplace.

Secondly, But then, whateverdignity isaſcribedhereintothe ſaints, there is, and ſtillmuſt be, apre-eminency acknowledged, and aſcribed to Chrift: if they are anointed with the ſpiritof grace,muchmore abundantly in Chriſt: "God thy God hath "anointed thee with the oil ofgladness abovethy fellows."

By the oil ofgladness, understand the ſpirit ofholiness, comparedherewith oil, ofwhich there was adouble uſe under the law, viz. a civil, and afacred uſe, It had a facred and a folemn uſe, in the inauguration and confecration of the Jewish kings and high-prieſts; it had alſoacivil, andcommonuſe, for the anointing their bodies||, to make their limbs more agile,

וירבחמ

Confortes,participes,fodales,focios. VoxHebraa quodcunquefocietatisfive communionisgenusfignificat. Muis. ‡ Rivet.

pureandclear ; which ſupplies andfeedsthe flame, with

SERM. VIII. 245 The Method of Grace.

expedite, and nimble; to make the face ſhine, for it gave a luftre, freſhneſs, and livelineſs to the countenance. Itwas alſo uſed in lamps, to feed and maintain the fire, and give them light. Theſe were the principal uſes of oil. Now, upon all theſe accounts, it excellently expreſſeth, and, figuratively, repreſentstousthe ſpirit ofgracepouredforthupon Chrift and hispeople. For, First, By the ſpirit poured out uponhim, he was prepared for, and confecrated to his offices; he was anointed with the HolyGhoſt, andwith power, Actsx. 38.

Secondly, As this precious oil runsdown from Chriſt, the head, to theborders ofhisgarments, I mean, as it is ſheduponbelievers, ſo itexceedinglybeautifies their faces, andmakes them shinewith glory.

Thirdly, It renders them apt, expedite, and readyto every good work ; Non tardat uncta rota.

Fourthly, It kindles and maintains the flame ofdivine love in their fouls, and, like alamp, enlightens their minds in the knowledgeof ſpiritual things; the anointing teaches them. "And this oil is here called the oil of gladness †, becauſe "it is the cause ofalljoyand gladneſs to them that are anoint-

" edwith it: " Oil was used (as you heard before) at the in-

of fovereign princes, whichwas the dayof the gladnefs of their hearts; and, among the common people, itwas liberallyufed at all their festivals, but never upon theirdays of mourning. Whence itbecomes excellently expreſſive of the natureand use of the ſpirit of grace, who is the cauſe andauthor of alljoyin believers, John xvii. 13.

Andwith this oil of gladness is Chriſt ſaid to be anointed above his fellows, i. e, tohave a far greater ſhare of the fpiritof grace thanthey: " For to everyone of the faints isgivengrace according to the meaſure of the gift of Chrift," Eph. iv. 7. But to him the Spirit is not given by meaſure, John iii. 34.

fuel; hence the metaphor of anointingwith oilufed in ſcripture, frequently ſignifies the internal illumination of the mind by the Holy Spirit, and the communication of the trueknowledge of God, and ſuitable affections offoulto it. Moller. on theplace. †Ελαίον αγαλλιασεως dicitur id quod caufam datfummigaudii. Grot. in Heb. i. 9. ᾿Αυτος υμιν αιτίος της δωρεας το πνευματος, και επισπασαμενος καθο εσιν ανθρωπος το πνεύμα και ημιν μεταδες. έ. ε. Heisthe cause of the gift of the Spirit to you, andbeing anointed with the Spirit as he is man, he communicates the Spirittous allo.

Ecum.

246 The Method of Grace. SERM . VIII. " It hath pleaſed the Father, that in him ſhould all fulneſs dwell," Col. i . 19. and " of his fulneſs we all receive grace " for grace," John i. 16. The faints partake with him, and through him, in the ſame ſpirit ofgrace, forwhich reaſonthey are his fellows; but all the grace poured out upon believers, comes exceeding ſhortofthatwhich Godhath pouredout upon

The words being thus opened, give us this note...

Doct. That all true believers havea real communion, or fellowship, with the Lord Jesus Chrift.

From the faints unionwith Chriſt, theredoth naturally, and immediately, reſult a moſt ſweet and bleſſed communion or fellowſhip with him in graces and ſpiritual privileges, Eph. i. 3. " Bleſſedbe the God and Father of our LordJesus Chriſt, who " hath bleſſed us with all ſpiritual bleſſings inheavenly places

(or things) in Chrift : in giving us his Son,he freely gives us " allthings," Rom. viii. 32. So in 1 Cor. i. 30. " Of him are ye " in Chrift Jeſus, who of God is made unto uswisdom, righte- " ouſneſs, fanctification and redemption." And once more,

I Cor. iii. 22, 23. "All are yours, and ye are Chriſt's." What Chriſt is, and hath, is theirs by communication tothem, or improvement for them ; and this is very evidently implied in all thoſe excellent ſcripture metaphors, by which our union with Chriſt is figured and ſhadowed out tous : as themarriageunion betwixt a man and his wife, Eph. v. 31, 32. You know that this conjugal union gives the wife intereſt inthe eſtate and honourofthehusband,be ſhe never ſo meanlydeſcended in her-

: The natural union betwixt the head and members of the body, by which alſo the mystical union of Chrift and believers is fet forth, 1 Cor. xii. 12. excellently illuftrates this fellowſhip or communion betwixt them : for from Chriſt " the wholebo61 dy fitly joined together, and compacted by that which every " joint ſupplieth, according to the effectual working in the " meaſure ofevery part, maketh increaſe of the body," as the apoſtle ſpeaks, Eph. iv. 16. The union betwixt the graff and the ſtock, which is another emblem of our union with Chrift, John xv. 1. imports, in like manner, this communion, or partnerſhip betwixt Chriſt and the faints; for no fooner doth the graff take hold of the ſtock, but the vital ſap of the ſtock is communicated to the graff, andboth live by one and the ſame juice.

ego Cajus tu Gaja. Uxor clarefcit in radiis mariti.

SERM. VIII. The Method of Grace. 247 Now, that the ſcope of this diſcourſe be not miſtaken, let the readerknow that Iam not here treatingofthe faints communion, or fellowshipwith God inhis duties, as in prayer, hearing, facraments, &c. but of that intereſt which believers have in the good things of Chriſt, by virtue of the mystical union betwixt themthrough faith: there is atwofoldcommunion of the faints with Chrift.

The firſt is an act. The ſecond is astate. There is an actual fellowship, orcommunion the faints have with Chriſt in holy duties, wherein Chriſtians let forth their hearts to God by defires, and God lets forth his comforts and refreshments again into their hearts ; they open their mouths wide, and he fills them: this communion with God is thejoy and comfort of abeliever's life, but Iam not to ſpeak of that here. It is not any act of communion, but the ſtate of communion, from which all acts of communion flow, and upon which they alldepend, thatI amnow to treat of; which is nothingelse but thejoint intereſt that Chriſt and the faints havein thefame things : as when a ſhip, an houſe, or eſtate, is among many partners, orjoints heirs, every one ofthemhath aright to it, and intereſt in it, though some of them have agreater, and others a leffer part. So it is betwixt Chriſt and his people ; there is a κοινωνία, (i. e.) a fellowship or joint intereſt betwixt them, upon whichground they are called coheirs with Chrift, Rom viii. 17. This communion or participation in Chrift's benefits, depends upon the hypoftaticalunionofour nature, and themyſtical union of our perfons with the Son of God : in the firſt he partakes with us, in the ſecond we partake with him : the former is the remote, the latter the next cauſe thereof.

In the explication of this point, I ſhall ſpeak to theſe four things :

1. What are thoſe things inwhich Chriſt and believers have fellowship. 2. By what means theycome tohave fuch a fellowſhip with Chriſt. 3. Howgreat adignity this is to have fellowship with Jefus Chrift. 4. And then apply the whole in divers practical inferences. First, What are thoſe things inwhich Chriſt and believers have fellowship, to which I muſt ſpeak both negatively andpofitively.

1. Negatively, The faints have no fellowship with Jeſus Chriſt in thoſe things thatbelong tohim as God; ſuch as his

248 1 The Method of Grace. SERM. VIII, conſubſtantiality, coequality, and coeternity with the Father : It is theblafphemy of the wicked Familifts to talkofbeinggodded into God, and chriſted into Chriſt. Neither men or angels partake in theſe things; they are the proper and incommunicableglory of the Lord Jeſus.

2. The faints have nocommunion or fellowship in the họ nour and glory of his mediatory works, viz. his fatisfaction ta God, or redemption of the elect. It is true, we have the benefit and fruit of his mediation and fatisfaction ; his righteousneſs alſo is imputed to us for our perſonaljuſtification, but we thare not in the least with Chriſt in thegloryof this work : nor have we an inherentrighteouſneſs in us as Chriſt hath ; norcan we juſtify and ſave others as Chriſt doth : we have nothing to do with his peculiar honour,and praise in theſe things. Tho' wehave the benefit of being ſaved, we maynot pretend to the honour of being Saviours, as Chriſt is to ourſelves or others,

" || Chrift's righteouſneſs is not made ours as to its univerfal value,butas to our particular neceſſity; nor is itimputed to " us as to ſo manycauſes of ſalvation to others, but as to ſo many fubjects tobe savedby itourſelves." "

Secondly, But then there are many glorious and excellent things, which are incommon betwixt Chriſt and believers, tho' inthem allhe hath the pre-eminence, he ſhines inthe fulness of them, as the fun, and wewith aborrowed and leſſer light, but of the famekind and nature as the ſtars. Some of theſe I ſhall particularly, and briefly, unfold inthe following particulars.

First, Believers have communionwith Chriſt in his namesand titles; theyare called Chriftians from Chriſt, Eph. iii. 15. from himthe whole family in heaven and earth is named : this is that worthy name the apostle ſpeaks of, James ii. 7. He is the Son of God, and they alſo, by their union with him, have power or authority to become the SonsofGod,John i. 12. He isthe heirofall things, and theyare joint-beirs with him, Rom . viii.

17. He is both king and prieſt, and he hath made them kings and prieſts, Kev. i. 6. But they denot only partake in the names and titles, but this communion conſiſts inthings aswell astitles. And therefore, Secondly, They have communionwithhim inhis righteoufness, ( i. e.) the righteouſneſs of Chriſt is made theirs, 2 Cor. v. 21. andhe is " the Lord ourrighteouſneſs," Jer. xxiii. 6. It

Juftitia Chrifti fit noſtra, non quoad univerſalemvaloremfed particularem neceffitatem,et imputatur nobis nonut caufisfalva tionis, fed utfubjectisfalvandis. Bradshaw de juftificatione.

SERM. VIII. The Method of Grace. 249 istrue, the righteousness of Chriſt is not inherent in us, as it is in him ; but it is ours by imputation,Rom. iv. 5, 11. and our unionwith him is the ground of the imputation of his righteouſneſs to us, 2 Cor. v. 21. " We are made the righteouſneſs

" of God in him," Phil. iii. 9. for Chrift and believers are confidered as one perfon, in conſtruction of law ; as aman and his wife, adebtor and furety, are one : and ſo his payment or fatisfaction is in our name, or uponour account.

Now, this is a moſt inestimable privilege, the very ground of all our other bleſſings and mercies . O what a benefit is this to a poor finner, thatowes to God infinite morethan he isever able topay, by doing or fuffering; tohaveſuch arich treaſure ofmerit as lies inthe obedience of Chriſt, to discharge, in one entire payment, allhis debts to the laſt farthing ? " Surelyſhall one ſay, " in the Lord Ihave righteouſneſs," Iſa. xlv. 24. even as a poor womanthatowes more than ſhe isworth, inone moment is difchargedof all herobligations, byhermarriage toawealthyman.

Thirdly, Believers have communion with Chriſt in his holiness or ſanctification, for of God he is made unto them, not only righteouſneſs, but fanctification alſo; and as in the former privilegethey have a ſtock of merit in thebloodof Chriſt tojustify them, fohere they have the Spirit of Chriſt to ſanctify them,

1Cor. i. 30. and therefore we are ſaid of his fulneſs to receive " grace for grace,"John i. 16. (i. e.) ſayſome, graceupongrace, manifold graces, or abundance of grace; or grace for grace, that is, grace anſwerable to grace: as in the feal and wax, there is line for line, and cut for cut, exactly anſwerable to each other; or grace for grace, that is, ſayothers, the free grace of God in Chriſt, for the fanctification or filling of our fouls with grace; be it inwhich ſenſe it will, it ſhews the communion believers havewith Jeſus Chriſt in grace and holineſs. Now, holiness is the moſt precious thing in theworld, it is the image of God, and chiefexcellency of man : it is our evidence forglory, yea, and the firſt-fruits of glory. In Chriſtdwells the fulneſs ofgrace, and from him, our head, it is derived and communicatedto us: thus he that ſanctifieth, and they that are ſanctified, are all of one, Heb. ii. 11. You would think it no ſmall privilege to havebags of gold togo to, and enrich yourſelveswith, andyet that were but avery trifle in comparifon to have Chriſt's righteouſneſs and holineſs togo to foryour justification, and fanctification. More particularly,

Fourthly, Believers have communionwith Chriſt in his death: theydie with him, Gal. ii. 20. " I am crucified with Chrift,"

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250 The Method of Grace. SERM . VIII.

(i. e.) thedeath of Chriſthath a real killingand mortifyinginfluence upon the lufts, and corruptions ofmyheart and nature : true it is, hedied for fin one way, andwe die to fin anotherway: he died to expiate it, we die to it, whenwe mortify it: the death of Chriſt is the death of ſin in believers : and this isa very glorious privilege ; for the death of ſin is the lite of your fouls: if fin do notdie in you by mortification, you must die for finby eternal damnation : if Chrift had not died, the Spirit of God, by whichyounow mortify thedeeds of thebody, could nothave beengivenuntoyou ; thenyou must have lived vaſſals toyour fins, anddied at laſt inyour fins; but the fruit, efficacy, and benefit of Chrift's death is your's for the killing thoſe fins in you, which elſe had been your ruin.

Fifthly, Believers have communion with Chriſt in his life, and refurrection from the dead: as he roſe from the dead, fo do they; andthat by the power and influence of his vivification and refurrection: it is the Spirit of life which is in Chrift Jefus that makes us free from the law of ſin and death, Rom. viii. 2. our fpiritual life is from Chriſt, Eph . ii. 1. " Andyou hath he " quicknedwho were dead in treſpaſſes and fins :" andhence Chrift is faidto live in the believer, Gal. ii. 20. "Now, I live,

66 yet not I; but Chriſt liveth in me:" andit is no fmall privilege to partake of the very life of Chriſt, which is the moſt ex.

cellent life that ever any creature can live; yet ſuch is the happineſsofallthe faints, the life of Chrift is manifeſt inthem, and fuch a life as ſhall never fee death .

Sixthly, To conclude, believers have fellowship with Jeſus Chrift in his glory, which they ſhallenjoy in heaven with him : they " ſhallbe ever with the Lord," I Thef. iv. 17. and thatis not all, (though, as one faith, it were a kind of heaven but to look through the key-hole, and have but aglimpse of Chrift's bleſſed face) but they ſhall partake of the glory which the Father hath givenhim; for ſo he ſpeaks, John xvii. 22, 24. and more particularly, they ſhall fit withhim in his throne,Rev.iii. 21. andwhen he comes tojudge the world, he will come tobe glorified in the faints, 2Thef. i. 10. So that you fee what gloriousandinestimablethings are, andwillbe in common betwixt Chriſt and thefaints. His titles, his righteouſneſs, his holiness, his death, his life, his glory. I do not saythat Chriſt will make any faint equal with him in glory; that is impoſſible, he willbe knownfrom allthe faints inheaven, as the fun is diftin guished from the ftars ; but they ſhall partake of his glory, and be filledwithhisjoy there; and thusyou fee what thoſethings are thatthe faints have fellowship with Chrift in.

SERM. VIII. 251 The Method of Grace.

Secondly, Next Iwould open theway andmeans by which we come to have fellowship with Jeſus Chrift, in theſe excellent privileges ; and this I ſhalldo, briefly, in the following poſitions.

Pofition 1 . Firſt, Noman hath fellowship with Chriſt in anyspecialfavingprivilege by nature, howsoever it be cultivatedor improved; but only by faith uniting him to the Lord Jesus Chrift : It is not theprivilege ofourfirst, butfecondbirth, * This is plain from John i. 12, 13. " But to as manyas received him, tothemgave " he power to become the fons of God, even to as many as be- " lievedon his name, who are born not of fleſh, nor ofblood, nor of the will of man, but of God." We are by nature children ofwrath, Eph. ii. 3. we have fellowship with Satan in fin and mifery : the wild branch hath no communication of the fweetneſs and fatneſs of amore noble and excellent root, until it be ingrafted upon it, andhave immediate union andcoalition with it, John xv. 1 , 2 .

Pofition 2 . Believers themselves have not an equalſhare, one with another, in allthe benefits and privileges of their union with Christ, but infomethere isan equality, and in others an inequality ; according to themeasure andgift of Christ, to every one.

In juftification they are allequal: the weak and the ſtrong believer are alike juſtified, becauſe it isone andthe fame per-. fect righteouſneſs of Chriſt, which is applied to the one and to theother, ſothat there are no different degrees ofjuftification, but all that believe are justified from all things, Acts xiii. 39.

and " there is no condemnation to them that are in Chriſt Je- " fus," Rom. viii. 1. be they never ſoweak in faith, or defective indegrees ofgrace. But there is apparent difference in the meaſures of their ſanctification, ſome are ſtrong men, and others are babes in Chriſt, 1 Cor. iii. 1. The faith offome flourishes andgrows exceedingly, 2 Theſ. i. 3. the things thatare in others are ready to die, Rev. iii. 2. It is a plain cafe, that there is great variety found in the degrees ofgrace, and comfort among them that are jointly intereſted in Chriſt, and equally juſtified by him . Kk 2

The truly faithful onlyare members of Chriſt, not as they are men,but as they are Chriſtians ; notby their firft,but fecondbirth. Polan. Syntag, book 6. chap. 35 .

232 SERM. VIII. The Method of Grace.

Pofition 3 . Thefaints havenot fellowship and communionwith Chrift, in thefore mentionedbenefits andprivileges by oneand thesame medium, but by various mediums andways, according tothenature of the benefits, inwhich they participate.

For instance, they have partnerſhip and communion with Chriſt, as hath been ſaid, in his righteouſneſs, holineſs, and glory, but they receive theſe diſtinct bleſſings bydivers mediums of communion : we have communion with Chrift in his righteouſneſs, by the way of imputation; we partake of his holineſs, by the way of infuſion ; and of his glory in heaven, by thebeatifical viſion. Our juſtification is a relative change, our ſanctification a real change, our glorification a perfect change, by redemption, from allthe remainsboth of ſin and mifery.

Thus hath the Lord appointed ſeveralbleſſings for believers in Chriſt, and ſeveral channels of conveying them from himto us; by imputed righteouſneſs, we are freed from the guilt of ſin; by imparted holineſs, we are freed from thedominionof fin, and by our glorification with Chriſt, we are freed from all the relics and remains both of ſin andmiſery, let in by ſin upon our natures.

Position 4. That Jefus Christ imparts to allbelievers, all theſpiritual bleffings that he isfilledwith,andwithholds nonefrom any thathave unionwith him; be theſebleffings neversogreat, ortheythatre ceive them neverso weak, mean, andcontemptible in outward respects, Gal. iii. 27. " Ye are all the children of God by faith " inJeſus Chriſt" The ſalvationthat comes by Chriſt is ſtiled thecommonfalvation, Jude 3.and heaven the inheritance of the faints in light, Col. i. 12. " There is neither Greek nor Jew,

(faith the apostle) circumcifion nor uncircumſion, Barbarian,

Scythian, bond or free, but Chriſt is all and in all," Col. iii. 11. He means, there isnoprivilege in theone tocommend them to God, and no want of any thing in the other to debar them from God; let men have or want outward excellencies, as beauty, honour, riches, nobility, gifts of the mind,

of nature, and all fuch like ornaments, what is that to God ? He looks not at theſe things, but reſpects them, and communicates his favour tothem as they are in Chrift : Heis all, and in all. The gifts and bleſſings of the Spirit aregiven tomen as they are in Chriſt, and without reſpect to any exter nal differences made in this world amongmen: hencewe find excellenttreaſures ofgrace in meanandcontemptible perfons in

SERM. VIII. 253 The Method of Grace. the world; poor in the world, and rich in faith, and heirs of thekingdom; and as all believers, without difference, receive from Chriſt, ſo they are not debarred from any bleſſing that is in Chriſt: " All is yours, for ye are Chriſt's," 1 Cor. iii . ult.; with Chrift, God " freelygives us all things," Rom. viii. 32.

Position 5. The communion believers havewith Chrift, infpiritual benefits, isaverygreat mystery, far above the understanding of natural men. There are no footſteps of this thing in allthe works of creation, therefore the apostle calls it " The unſearchable riches

" of Chriſt," Eph. iii. 8. ανεξιχνιασον πλετον τεΧρι58: The word fignifies, that which hath no footſteps totrace it by: yea, itis -ſo deep a mystery, that the angels themselves ſtoopdown to look into it, I Pet. i. 12. " Eye hath not feen, nor ear heard, " neitherhave it entered into theheartofman the thingswhich "Godhath prepared for them that love him: but God hath "revealed them unto us by his Spirit," I Cor. ii. 9, 10. Thirdly, and lastly, I ſhall, in a few particulars, open the dignityand excellency of this fruit of our union with Chriſt, and ſhew you, that a greaterglory and honour cannot be put upon man, than to be thus in fellowship with Jeſus Chriſt, John xvii . 22. " The glory which thou gaveſt me, I havegiv- " en them, that they maybe one, as we are one:" And therefore, more particularly, letitbe confidered,

First, With whom we are aſſociated; even the Son of God; withhim that is over all, God bleſſedfor ever. Our afſſociation with angels is anhigh advancement, for angels and ſaints are fellow-fervants in the ſame family, Rev. xix. 10. and through Chriſt we are come to an innumerable companyof angels, Heb . xii . 22. But what is all this to our fellewſhip with Jeſus Chriſt himſelf, and that in another manner than angels have ? For though Chriſt be to them anhead ofdominion, yet not an head of vital influences, as he is to his myſtical bodythe church : this therefore is to them a great mystery, which they greatly affect to ſtudy and pry into.

Secondly, What we are that are dignified with this title, the fellowsor co-partners with Jeſus Chrift : Not only duſt bynature, (Dust thou art), but finful duſt; ſuch wretched ſinners, as, bynature, and the ſentence of the law, ought to be aſſociatedwith devils, and partakers with them of the wrath of the almighty God to all eternity.

Thirdly, The benefits we are partakers of, in and with the Lord Jesus Chrift; and, indeed, they are wonderful and aftoniſhingthings, fo far as they do already appear, but yetwe fee

254 The Method of Grace. SERM . VIII. but littleofthem, comparatively, towhatwe shall fee, 1 John Hì. 1, 2. " Now are we the fons of God, and it doth not yet

64 appear what we shall be, but we know that when he ſhall " appear, we shall be like him, for we shall ſee him as he is." Owhatwill thatbe! tosee him as he is, and tobe transformed into his likenels.

Fourthly, The way and manner inwhich we are brought into this fellowship with Chrift : which is yet more admirable. The apoſtle gives us a ſtrange accountof it in 2 Cor. viii. 9. " For you know the grace of our Lord Jesus Chrift, that ** though hewas rich, yet for your fakeshe became poor, that ye through his poverty might be rich;" he empties himſelf of his glory, thatwe might be filled; he is made a curſe, that we might enjoy the bleffing; he ſubmits to be crowned with thorns, thatwe might be crowned with glory and honour; he puts himselfintothenumber of worms, Plal. xxii. 6., that we might be made equal to the angels. O the unconceivablegrace of Chrift!

Fifthly, The reciprocal nature of that communion which is betwixt Chriſt and believers : We do not only partake ofwhat is his, but he partakes ofwhat is ours : he hath fellowship with us in all ourwants, ſorrows, miſeries, and afflictions ; and we have communion with him inhis righteousness, grace, fonſhip and glory : he takes part of our misery, and we take part of his bleſſedneſs; our fufferings are his fufferings, Col. i. 24. O what anhonour is it to thee, poor wretch, towhom a great many would not turn aſide to ask how thou doft ; to have a King, yea, the Prince of all the kings of the earth, to pity, relieve, ſympathize, groan and bleed with thee, to fit by thee in all thy troubles, and give thee his cordials, to ſay thy troubles are my troubles, and thy afflictions are my afflictions : whatever toucheth thee, toucheth me alfo. O what name ſhallwe giveunto ſuchgrace as this is?

Sixthly, and lastly, Confider the perpetuity of this privilege: Your fellowshipwith Chriſt isinterminable, and abides for ever. Chriſt and the ſaints ſhall beglorified together, Rom. viii. 17.

while he hath anyglory they ſhall partakewith him. It is faid indeed, 1 Cor. xv. 24. that there ſhall be a time when Chrift willdeliverup the kingdom to his Father; but the meaning is notthat ever he willcease to be an Head tohis faints, or they from being his members: No, no, the relation never ceafes; juftification, ſanctification, and adoption, are everlasting things, andwe can never be diveſted of them .

Infer. 1. Are the faint's Chrift's fellows ? What honourable

SERM. VIII. 255 The Method of Grace. perfons thenarethey ! andhowshould they be esteemedandvalued in the world ! If a king, who is the fountain ofhonour, dobut raiſe aman by his favour, and dignify himby beſtowingſome honourable titleuponhim,what reſpect and obſervance is pre ſently paid him by all perfons ? But what are all the vain and emptytitles ofhonour, tothe glorious and ſubſtantial privileges with which believers aredignified, andraiſed above all other men by Jeſus Chriſt ? He is the Son of God, and theyare the fon's of God alſo : he is the heir of allthings, andthey arejoint-heirs with Chrift: he reigns inglory, and they ſhallreignwith him : he fits uponthethrone, andthey ſhall fit withhim inhis throne. Othat this vile worlddid but know the dignity of believers, theywould never flight, hate, abuſe, and perfecute them as they do. AndO that believers did but underſtand their own happineſs, and privileges by Chriſt, theywould neverdroop, and fink under every ſmall trouble at that ratetheydo.

Infer. 2. How abundantly hath Godprovidedfor all the ne ceffities andwants of believers ! Chriſt isa ſtorehouſe filledwith bleſſings and mercies, and it is all for them from him they " receive abundance ofgrace, and of the gift ofrighteouſneſs," Rom. v. 17. " of his fulness they all receive grace for grace,"

John i. 16. All the fulness of Chriſt is made over to them for the fupply of their wants: " MyGod ſhall ſupply all your need " (faith the apostle), according to his riches in glory by Jefus

" Chrift," Phil. iv. 19. Ifall the richesof God can fupplyyour needs, thenthey ſhallbe ſupplied. Say not, Chrift is in the poffeffion of confummate glory, and I am a poor creature, ftruggling with many difficulties, and toiling in the midst of manycares and fears in the world ; for care is taken for all thy wants, and orders given from heaven for their ſupply : MyGod Shallfupply allyour need. O ſaywith a melting heart, I have afull Chriſt, andhe is filled for me: I have his pure and perfect righteouſneſs to justify me, his holiness toſanctify me, his wisdom toguideme, his comforts to refreſh me,his power to protect me, andhis all-fufficiency tofupply me. Obechearful, bethankful, you have all yourhearts can with; andyetbehumble; itisallfromfree-grace toempty and unworthycreatures.

Infer. 3. How abfurd, diſingenuous, and unworthy of a ChriStian, is it todeny, or withholdfrom Chriſt any thinghehath, or bywhich hemay beferved, or honoured? Doth Chrift commu, nicateall he hath toyou, and can you withholdany thing from Chrift ? On Chriſt's part it is not mine, and thine, but ours, or mine and yours ; John xx. 17. " I aſcend to my Father, and " your Father; to my God, andyour God." But this cur

256 The Method of Grace. SERM.VIII.

fed idolfelf! which appropriates all to its own deſigns anduſes How liberal is Chriſt ! and how penurious arewe tohim ! Some will not part with their credit for Chriſt, when yet Chriſt abafed himself unspeakably for them. Some will not partwith a drop ofblood for Chriſt, when Chriſt ſpentthe whole treafure ofhisblood freely for us; yea, how loth are we to part with a shilling for Chriſt, to relieve him in his diſtreſſed members, when as yet we know the grace of our Lord Jesus Chriſt, " that though he was rich, yet for our fakes he became poor, " that we through his poverty might be rich !" O ungrateful return ! O baſe and diſingenuous ſpirits ! The things Chriſt gives us are great, andthe things we denytohim are ſmall : he parts with the greatest, and yet is denied the leaſt. The things hecommunicates to us, are none of ours, we have no right nor titleby nature, or any defert ofours to them ; the thingswedeny or grudge to Chriſt, are by all titles his own, andhe hath the fullest and moſt unquestionable title to them all: what hegives to us, he gives to them that never deſerved it; what we withhold from him, we withhold from one that hath deſerved that, and infinitely more from us, thanwe have, or are.

He intereſted you freely in all his riches when you were ene mies ; you ſtand upon trifles with him, and yet call him your beſt and dearest friend: he gave himself, and alt hehath toyou, when you could claim nothing from him; you deny to part with theſe things to Chriſt, who may not onlyclaim themupon thehighest title, hisown ſovereignty,and abſolute property, but by your own act, who profeſs tohave given all in covenant to him : what he gives you, returns no profit to him ; but what yougive or part with for him, is your greateſt advantage. O thatthe confideration oftheſe things might shame and humble yourfouls.

Infer. 4. Then certainly noman is, orcanbefupposed to be a loferby converfion, feeingfrom that day, whatever Chrift is, or hath, becomes his.

Owhat an inheritance are men poſſeſſed ofbytheir new birth ! Some men cryout, Religion will undoyou; but with what eyes do theſe men fee ? Surely, you could never fo reckon, except your fouls were fo incarnated, as to reckon pardon, peace, adoption, holiness, and heaven, for nothing ; that inviſibles are non-entities, andtemporals the only realities. It is true, theconverted foul may loſe his eſtate, his liberty, yea, his life for Chriſt; but what then ? Are they loſers that exchange braſs for gold? or part with their prefentcomforts for

SERM. VIII. The Method of Grace. 257 anhundred-fold advantage ? Markx. 29. So that none need be frightned at religion, for the loffes that attend it, whilſt Chrift and heaven are gained by it : they that count religion their lofs, have their portion inthis life.

Infer. 5. How fecurely is the faints inheritance fettled upon them, feeing they are in common with Jesus Christ ? Chriſt and hisſaints are joint-heirs, and the inheritance cannot be alienated,butbyhis conſent; he must loſe his intereſt, if you loſe yours. Indeed, Adam's inheritance was by a ſingle title, and moreover, itwas in his own hand, and ſo he might, (as indeed he foon did) diveſt himself and his poſterity ofit; but it is not fo betwixt Chriſt and believers, we are ſecured in our inheritance by Chriſt our co-heir, who will never alienate it: and therefore it was truly obſerved by the father, Foelicior Job inſterquilinio, quam Adamus in paradiso : Job was happier upon the dunghill, than Adamwas in paradiſe. The covenant ofgrace is certainly thebeſt tenure ; as ithath the beſt mercies, ſo itgives the fulleft ſecurity to enjoy them.

Infer. 6. How rich andfull is Jesus Chriſt, who communicates abundantly to all thefaints, andyet hath infinitelystill more in himself, than hath ever been received by them all.

Take all the faith of Abraham, all the meekness of Mofes, all the patience of Job, all the wisdom of Solomon, all the zeal of David, allthe induſtry of Paul, and allthe tender-heartedneſs of

add to this, all the grace that ispoured, (tho' in leſſer meaſure), into all the elect veſſels in the world, yet ſtill it is far

remains in Chriſt ; " He is anointed with the " oil ofgladneſs above his fellows :" And in allthings hehath, andmuſt ever have the pre-eminence. There are many thousand ftars glittering above your heads, and one ſtar differs from another ſtar in glory, yet there is more light and glory in one fun, than in the many thouſand ſtars. Grace beautifies the children of men exceedingly, but ſtill that is true of Chriſt, Pfal. xlv. 2. " Thou art fairer than the childrenofmen, grace is poured into " thy lips." For allgrace is ſecondarily, and derivatively in the faints, but it is primitively and originally in Chriſt, Johnv. 16. Grace is imperfect and defective inthem, butin him it is in its moſt abſolute perfection and fulneſs, Col. i. 19. In the faints it is mixedwith abundance ofcorruption,but in Chriſt it is altogether unmixed, and excluſive of its oppoſite, Heb. vii. 26. So that as the Heathen faid of moral virtue, I may much more

of Chrift, Thatwere he tobe ſeenwith mortaleyes, hewould compel love and admiration from all men, for " he is altogether " lovely," Cant. v. 16.

VOL. II. LI

258 The Method of Grace. SERM. VIII.

Infer. 7. What delight, andfingularadvantage must needs be in the communion of thefaints,whohave communionwith Jesus Chrift in all his graces andbenefits.

" That which we have ſeen and heard, declare we unto you, *" that ye alſo may have fellowship with us: And trulyour fel- " lowſhip is with the Father, and with his Son Jefus Chrift,"

1 John i. 3. O it is ſweet to have fellowship with thoſe that have tellowſhip with Godin Jefus Chriſt. Chriſt hath communicated to the faints, varieties ofgraces, in different meaſures and degrees ; and as they all receive from Chrift the fountain, Yo it is ſweet and moſtdelightful to be improving themselves by

communion onewith another : Yea, for that end one is furnished with one grace more eminently than another, that the weak may be affitted by the ſtrong, as a modern divine * well obſerves. Athanafius was prudent, and active, Bafil of an heavenly, ſweet temper, Chryfoftome laborious, without affectation, Ambroſe reſolved, and grave, Luther couragious, and Calvin acute, and judicious. Thus every one hath his proper gift from Chriſt, the fountain ofgifts andgraces, 1 Cor.

vii. 7. One hath quickness of parts, another folidity of judg.

ment, but not ready and preſential ; one is zealous, but ungrounded; anotherwell principled, buttimerous ; one iswary, and prudent ; another openand plain; one is trembling, and melting; another chearful and joyous ; one must impart his light, another his heat: The eye, the knowing man, cannot Tay to the hand, the active man, I have no need ofthee. And Ohow sweet would it be, if gifts, graces, and experiences were frequently, and humbly imparted ! But idle notions, earth-

Iv-mindedness, ſelf-intereſts, andwantof more communion with

have, almoſt, deſtroyed the comfort of Chriftian fel. Jowſhip every where in the world.

Infer. 8. In a word, thoſe onlyhave groundto claim intereft in Chrift, who do really participate of his graces, and in whom are found the effects and fruits of their union and communion with him.

If you have intereſt in Chriſt, you have communion in his graces and benefits ; and if you have fuch communion, itwill appear in your maintaining daily actual communion with God in duties; whereby will be produced,

First, The increaſe of your fanctification, by freſh participa. tions from the fountain ; as cloth which is oftendipt into the fat receives thedeeperdye, and livelier tincture; fo will your

SERM . IX. The Method of Grace. 259 fouls-by affiduous communion with God. It will alſo be dif cerned,

Secondly, In your deeper humiliation, and ſpiritual ſenſe of your own vileneſs : The more anyman partakes of God, and is acquainted with him, and aſſimilated tohim, the more baſe and vile inhis own fight he ſtill grows, Job xlii. 5, 6. Hạ. vi. 5.

Thirdly, It will appear in your more vehement longings after the full enjoymentof God in heaven, 1 Pet. i. 8. and Rom. viii. 23. You that have the firſt fruits, will groan within yourſelves after the full harvest, and fatisfying fruition ; you will not be

with things below, as to be content with the beſt lot on earth for your everlasting portion. O ! if theſe communi cateddrops be ſo ſweet, what is there in Chriſt the fountain ?

And thus I have opened the method of grace inbringing home Chriſt and his benefits to God's elect by union, in order tocommunion with him.

Thanks be to Godfor Jesus Christ.

SERMON IX.

Containing the firſt general Use of Exhortation, inviting all Men to apply JESUS CHRIST .

MATTH . xi. 28. Come unto me, allye that labour, and are heavy laden, and I willgive you reft . THE impetration of ourredemptionby Jeſus Chrift, be ing finiſhedin the firſt part, and the way and meansby which Chrift is applied to finners in the foregoing part of this treatise; I am now orderly come to the general use of the whole ; which in the firſt place ſhallbe by way of exhortation, to invite and perfuade all men to come to Chrift ; who in all the former fermons, hath been repreſented in his garments of falvation, red in his apparel, prepared andofferedto finners as their all-fufficient and only remedy: And in the following fermonswill be repreſented in his perfumed garments coming out of his ivorypalaces, Pfalm xlv. 8. to allure and draw all men untohim.

For ageneral headto this uſe, which will be large, I have choſenthis fcripture, " Come unto me all ye that labour, and " areheavy laden, and I willgive you reſt."

L12

260 SERM . IX. The Method of Grace. Theſe words are the voice of our LordJesus Chriſt himself, inwhich there is a vital, raviſhing found: Itis your mercy to have ſuch ajoyful found inyour earsthis day. And inthem I will confider their dependance, parts, andscope.

Asto theirdependance, it is manifeſttheyhave an immediate relation to the foregoing verſe, wherein Chriſt opens his commiffion, and declares the fulness of this authority and ſaving power, and the impoſſibility ofcoming to God any other way. " All things are delivered to me of my Father, andno man " knoweth the Sonbut the Father : Neither knoweth any man " the Father fave the Son, and he to whomsoever the Sonwill. " reveal him," ver. 27.

This 28th verſe is broughtin prolepticallytoobviate the dif couragements of any poor, convinced, andhumbled foul, who might thus object : Lord, I am fully fatisfied of the fulness of thy ſaving power, but greatly doubt whether ever I ſhall have the benefit thereof; for I fee ſo much ſin and guilt in myſelf, ſo great vileneſs andutter unworthiness, that I am overweighed, and even fink under the burden of it: My foul isdiſcouraged becauſe of fin. This objection is prevented in the words of my text, " Come unto me all ye that labour, and are heavy laden," q. d. Let not the ſenſe of your ſin andmiſerydrive you fromyour only remedy : Be your fins never ſo many, andthe ſenſe and burden of them never ſo heavy, yet, for all that, Comeunto me : You are the perſons whom I invite and call. I came not to call therighteous, but finners to repentance.

In the words, three things are eſpecially remarkable.

1. The foul's ſpiritual diſtreſs andburthen : Weary and heavyladen.

2. Its invitation to Chriſt under that burthen : Come untome. 3. Its encouragementto thatgreat duty : Iwillgiveyou reft. First, The foul's ſpiritual diſtreſs and burthen, expreffed in "Ye twoveryemphatical words *, οι κοπιωντες και πεφορτισμενοι. " that labour andare heavy laden." The word whichwe tran-

Οι κοπιωντες, i. e. They who labour even to fainting andtiring, for this Greek word το κοπιαν differs by this emphaſis from the word πονειν, which ſignifies only in generalto labour. Piscator on theplace, explains itthus, Yewho feelthe burden of your fins, and yet do not fink under the weight thereof. Chryfoftome expounds it ofthoſe whoareburdenedwith the legal ritesand ceremonies; butwe understand itin general,of all those who being preffed withthe burdenoftheir fins, and the ſenſe of the malignity of their corrupt natures. do ſtrive with all their might to throw offthis de pravity, andtoobtain righteouſneſs. Musculus on theplace.

SERM. IX. The Method of Grace

flate labour, ſignifies alabouring even to faintneſs and tiring, totheconſumption andwaste of the ſpirits; and the otherword fignifies fuch a preſſure by a burthen that is too heavy to be borne, that we do even fink down under it.

There is ſomedifference among expoſitors about the quality of this burthen. Chryfoftome, and ſome others after him, expound itoftheburthen of the legal rites and ceremonies, which was aheavy burthen indeed, ſuch as neither they, nor their fathers, could bear. Under the taſk and burthen of theſe legal obſervances, theydid ſweat and toil to obtain a righteouſneſs to juſtify them before God, and all in vain; and this is a pious

But others expound it of the burthen of fin in general; the corruptionofnature, and evils of practice, which fouls are convincedhavebrought them under the curſe, and will bring them tohell, and therefore labour, and ſtrive, all that inthem lies, by repentance, and reformation, to clear themselves from it: but all invain, whilst they ſtrive in their own ſtrength. Such are they that are here called to come to Chrift, which is the ſecond thing ; namely,

Secondly, The invitation of burthened fouls to Chriſt : " Comeunto me all ye that labour, and are heavy laden : Come " unto me," i. e. believe in me, lean and reſt your burthened foulsupon me. I am able to eaſe all your burthens; in me is thatrighteouſneſs and peace whichyou ſeek invain in allthe legal ritesandceremonies ; or inyour repentance, reformations, and duties; butitwill giveyou no eaſe, itwill be nobenefit to you except you come unto me. Faith is often expreſſed under this notion, ſee John vi. 37. and John vii. 37. and it is to be further noted, that [all] burthened fouls are invited tocome, "Allye that labour." Whateveryour fin or guilthave been, whatever your fears or diſcouragements are, yet come, (i. e.)believe in me.

Thirdly, Here is the encouragement Chriſtgives to thisduty, And Iwill give you reft : αναπαυσω υμας . * I will refreſh you, I willgive you reſt from your labour, your confciences ſhall be pacified, your heart atreſt andquiet inthatpardon, peace, and favour of God, which I will procure for you by my death. Buthere it must be heedfully noted, that this promife of reſt in Chriſt is not made to men ſimply, as they are ſinners, nor yet as they are burthened, and heavyladen ſinners, but as they come to Chrift ; i. e. as they are believers. For let a man break

Why doſt thou ſeek that where thou canſt not find it ? I am heonlythat canhelp thee. Muf. on theplace.

262 The Method of Grace. SERM. IX.

his heart for fin, lethim weep out his eyes, let him mourn as adove, and ſhed as many tears for fin (if it were poſſible) as ever there fell drops of rain upon the ground, yet if he come not to Chriſtby faith, his repentance ſhallnot ſave him, norall his forrows bring him to true reſt. Hence note,

Doct. 1. That somefouls are heavy laden withthe burthenfomesense offin. Doct. 2. That allburthened fouls arefolemnly invited to come to Chrift. Doct. 3. That there is rest in Christfor allthat come tohimun derthe heavyburthen offin.

Doct. 1. Somefouls areheavy ladenwith the burthenſomefenfe offir . Doct. 1. Ido not ſay all are ſo, for " fools make a mock at " fin," Prov. xiv. 9. Itis ſo far from being burthenſome to ſome, that it is aſport to them, Prov. x. 23. But when a man's eyes are opened to see the evil that is in fin, and the eternal miſery that follows it, (fin and hell being linked together with fuch ſtrong chains as nothing but theblood of Chrift can

then no burden is like that of fin: " A wounded con- " ſcience who can bear ?" Prov. xviii. 14. For let us but confider the efficacy that the law of God hath upon the confciences of men, when itcomes inthe ſpiritualityand power of it, toconvinceandhumble the foulofa finner. For then, First, The memory offin, longsince committed, What inward is refreshed and revived, as if it had been but troubles for yesterday : There are freſh recognitions of fin finare. long fince acted and forgotten, as if theyhad never been : What was done in our youth is fetchedback again,andby a new impreſſion of fear, and horror, ſethomeuponthetremblingconfcience. Job xiii. 26. " Thou " writeft bitter things against me, and makeſt me topoffefs the

" ſins of myyouth." Conſcience cancall backthe days that are paſt, anddraw up a new charge upon the ſcore of old fins, Gen. xlii. 21. Allthat ever wedid is recorded, and entered intothebookofconfcience,andnow is the time toopen thatbook, whenthe Lordwill convince, and awaken ſinners. We read in Job xiv. 17. of fealingup iniquities in abag, which isan allufion tothe Clerk of the offizes, that takes allthe indictments that aremade againſt perſons at the affizes, and feals them up in a bag, inorder to a trial. This is the firſt office andwork of confcience; upon which

SERM . IX. 263 The Method of Grace. Thefecond, namely, its accusations, dodepend. Theſe accuſationsofconfcience are terrible things ; who can ſtandbefore them? They are full, they are clear, and all of them referring to the approachingjudgment of the great and terrible God.

dives into all fins †, ſecret as well as open, and into all the circumstances and aggravations of fin, as being committed against light, against mercy, against the ſtrivings, warnings, and regrets of confcience. So that we may ſay of the efficacy of confcience, as it is ſaid, Plalm. xix. 6. of the influence of thesun, " nothing is hid from the heatand power " thereof." " Come(faith the woman of Samaria) ſee a man

" that hath told me all that ever I did," John iv. 29. Chriſt convinced her but of one fin, bythis diſcourſe,but confcience, by thatone, fetched in, and charged all the reſt uponher. And asthe accufations ofconfcience are full, ſo they are clear and undeniable : A manbecomes felf-convinced, and there remains no ſhift, excuſe, or plea, todefend himself: A thouſand witneſſescannotprove any pointmore clearlythan one teftimony of confcience doth. Matth. xxii. 12. " The man was ſpeechleſs, 66 amute ;" muzzled (as the word ſignifies †) by the clear teſtimonyof his own confcience : Theſe accufations are the ſecond work or office of confcience, and they makeway for the third, Dameły,

Thirdly, The fentence and condemnation ofconfcience : And truly this is an infupportable burthen: The condemnation of conſcience is nothing elſe but its applicationofthe condemning ſentence of the law to a man's perfon : The law curſeth every onethat tranfgreſſeth it,Gal. iii. 10. Conſcience applies this curſe to the guilty ſinnner. So that itfentences the finner in God's nameand authority,fromwhence thereis noappeal : The voice of confcience is the voice of God, and what it pronounces in God's name andauthority,he will confirmand ratify, i John iii.

20. " If our hearts, (i. e.) our confciences, condemn us,God is " greater thanour hearts, and knoweth allthings:" This is that torment which no man can endure. See theeffects ofit in Cain, in Judas, and in Spira ; it is a real foretaſte of hell-torments : This is that Worm that never dies, Mark ix. 44. For look, asa worm in thebodyis bred of the corruption thatis there, ſothe accufations and condemnations ofconfcience are bred in the foul bythe corruption and guilt that is there: As the worm inthe

This is the first punishment of fin, that noguilty perfon canbe acquittedin his own confcience. Juv. lib. 13. 1. 2. † Ο δε εφιμωθη, et ille capistratus eft..

264 The Method of Grace. SERM . IX.

bodypreys andbitesuponthe tender, ſenſible, inward parts, fo doth confcience touch the very quick. This is its third effect, orwork, tofentence and condemn; and this alſomakes way for afourth, namely,

Fourthly, To upbraidandreproach thefinnerunderhis miſery ; and this makes a man a very terror to himself: To be pitied in mifery is ſome relief, but to be upbraided, and reproached, doubles our affliction : You know it was one of the aggravations of Chrift's fufferings, to be reproached by the tongues of his enemies, whilft he hanged in torments upon the curſed tree; butall the ſcoffs and reproaches, the bitterjeers andfarcasms in theworld, are nothing to thoſe of a man's own confcience; which will cut to the very bone. O! when a man's confcience ſhall ſay tohim in adayof trou. ble, as Reuben tohis afflicted brethren,Gen. xliii. 22. " Spake I notuntoyou, ſaying,do not fin against the child, andye would "

" not hear ; therefore behold alſo his blood is required." So conſcience ; did I not warn you, threaten you, perfuade you, in time, against theſe evils; butyouwould nothearken to me, therefore behold now you muſt ſuffer to all eternity for it. The wrath of God is kindled against thy foul for it : This is the fruit of thy own wilful madness and obſtinacy. Now thou ſhaltknow the price of ſinning against God, againſt light, and confcience. O this is terrible ! every bite of confcience makes a poor foul to ſtartle, and in a terrible fright to cry, O the worm! O the bitter foretaſte of hell! Awounded ſpirit who can bear ?

This is a fourth wound ofconfcience, and it makes way for afifth; for here it is as the pouring out of the vials, and the founding of thoſe woe-trumpets in Revelations ; one woe is paſt, and another cometh. After all thefe deadly blows ofconſcience upon the veryheart ofafinner, coines another as dread. ful as any that is yet named; and that is,

Fifthly, The fearful expectations of wrath tocome, which itbegets in the foul of a guilty ſinner : of this you read, Heb. Χ. 27. " A fearful looking for of judgment, and fiery indigna- " tion:" And this makes the ſtouteft finner faint and fink under theburthenof fin. For thetongueofmancannotdeclare what it is to lie down, andriſe with thoſe fearful expectations : The case offuch finners is ſomewhat like that which is defcribed in Deut. xxviii. 65, 66, 67. " The Lord ſhall give thee " there a trembling heart, andfailing of eyes, and forrow of " mind. And thy life ſhall hang indoubtbefore thee, and " thouſhalt fearday and night, and ſhallhaveno afſurance of

SERM. IX. 265 The Method of Grace.

" thy life. In the morning thou ſhalt ſay, would God it were " even : And at even thou shalt fay, would God it were mor- " ning: For the fear of thine heart, wherewiththou ſhalt fear," &c. Only in this it differs, in this ſcriptureyouhave the terror of thoſe deſcribed, whofe temporal life hangs in doubtful ſuſpence, but in the perfons I am ſpeaking of, it is a trembling under the apprehenfions andexpectationsofthevengeance of eternal fire.

Believe it, friends, words cannot expreſs what thoſe poor creatures feel, that lie down, and riſe up under theſe fears, and frights of confcience. Lord, what will become of me ! I am free amongthe dead, yea, among the damned. I hang by the frail thread of a momentary life, which will, and muſt, break ſhortly, and may break the next moment, over the everlasting burnings : No pleaſant bread is tobe eaten in theſe days, but what is like the bread of condemned men.

And thus you fee what the burden of ſin is, when God makes it to bear upon the conſciences of men, no burden of affliction is like it: Loſſes ofdearest relations, forrows for an only fon, are not ſopungent, and penetrating as theſe : For,

First, No creature enjoyment is pleasant under theſe inward troubles : In other troubles they may fignify ſomething to a man's relief ; but here they are nothing; the wound is too deep to be healedby any thing but the bloodof Jesus Chrift : confcience requires as much to fatisfy it, as God requires to fatisfyhim. WhenGod is at peace with thee, (faithconfcience) thenwill I be at peace with thee too; but till then, expect no reſtnor peace from me: All the pleaſures and diverſions in the world ſhall never ſtop my mouth : Go where thou wilt, I will follow thee like thy ſhadow : Be thy portion in the world as ſweet as it will, I will drop in gall andwormwood into thy cup, that thou ſhait taſte no ſweetneſs in any thing, till thou hast got thypardon.

inward troubles for fin alienate the mindfromall former pleaſures and delights ; there is no more taſte or favour in them, thanthe white ofan egg. Muſic is out oftune ; all in-

jar and groan. Ornaments have no beauty ; what heart hath a poor creature todeck that body, in whichdwelis

miferable foul ! to feedand pamper that carcaſe thathath been the foul's inducement to, and inſtrument in fin, and muft be its companion in everlasting misery.

Secondly, Theſe inward troubles for fin, put a dread into death, beyondwhatever the foul ſaw in itbefore. Now it looks like the King of terrors indeed. You read in Heb. ii. 15. of VOL. II. Mm 5

266 The Method of Grace. SERM. IX. fomethat through fear ofdeath are all their life longſubject to bondage. O what a lively comment is a foul in this caſe able to make upon fuch a text! They would not ſcare at the pale horſe, nor at him that fits on him, though his name be called Death, if it were not for what follows him, Rev. vi. 8. butwhen they confider that hell follows, they trembleat the very name, or thoughts ofdeath .

Thirdly, Such is the nature of theſe inward troubles of fpirit, that they ſwallow up the ſenſe of all outward troubles : Alas! theſe are all loft in the deeps of foul-forrows, as the little rivulets are in the vaſt ſea; he that is wounded at the heart, will not cry Oh, atthe bite of the ſmalleſt inſect. And furely no greater is the proportion betwixt outward and inward forrows. A small matter formerly would diſcompoſe a man, andput him into a fret ; nowten thouſand outwardtroubles are lighter than a feather : For, faith he, "why doth the

" living man complain ?" Am I yet on this ſide eternal burnings ! O let me not complain, then, whatever my condition be : Have I lofſſes inthe world, orpains upon my body ? Alas ! theſe are not to be named with the loss of God, andthe feelingof his wrath and indignation for evermore. Thus you fee what troubles, inward troubles for fin be.

Secondly, If you aſk, in the ſecondplace, how itcomes to paſs that any foul is fupport-

How fouls are fupported under fuch troubles.

ed under ſuch ſtrong troubles of ſpirit, that all that feel them do not ſink under them; that all that go down into theſe deep waters of forrow, are not drowned in them ? The answer is,

First, Though this be a very ſad time with the foul (much like that of Adam, betwixt the breach of the firſt covenant, and the firſt promiſe of Chriſt made to him) yet the fouls that are thus heavy laden, do not fink, becauſe Godhath a moſt tender care over them, and regard to them ; underneath them are the everlasting arms, andthence it is they ſink not: Were they left to grapple with theſe troubles in theirown ſtrength, theycould never ſtand. ButGod takes care of theſe mourners, that their ſpirits do not fail before him, and the fouls that he hath made ; I mean thoſe of his elect, whom he is this way preparing for, and bringing unto Chriſt.

Secondly, The Lord is pleaſed to nouriſh ſtill ſome hope in the foul under the greatest fears and troubles of ſpirit : Though it haveno comfort or joy, yet it hath ſome hope, and that keeps up the heart. The afflicted foul doth, inthis cafe, as the afflictedchurch, Lam. iii. 29. "He puttethhis mouthin theduft,

SERM. IX. 267 The Method of Grace. " ifyet there may be hope :" He faith, " It is good for aman " tohope, and quietly to wait for the ſalvation of God." There are uſually fome glimmerings or dawnings of mercy through Chriſt, inthemidnight darkness of inwardtroubles ; nondantur purae tenebrae. In hell, indeed, there is no hope to enlighten thedarkneſs, but it is not foupon earth.

Thirdly, The experiences of others, who have been in the ſamedeeps oftrouble, are alſo ofgreat uſe to keep up the foul abovewater. The experienceofanother isofgreat uſe toprop upadeſpondingmind, whilſt, as yet, ithath none of its own; and, indeed, for the ſupport of fouls in ſuch cafes, they were recorded. 1 Tim. i. 16. " For this cauſe I obtained mercy, " that in me firſt Jesus Chriſt might ſnewforth all long-fuffer- " ing, for a pattern to them which ſhould hereafterbelieve on " him to life everlasting :" For an encouraging * Pattern, an eminent precedent to all poor finners thatwere to come after him, thatnone might abſolutelydeſpairoffinding mercy through Chriſt. You know ifa man be taken ſick, and none can tell what the diſeaſe is, none canſaythat ever they heard of fuch a diſeaſe before, it is exceeding frightful ; but if one and another, it may be twenty, come to the fick man's bed-fide, and tell him, fir, be not afraid, I have been inthe very ſame cafe that you now are, and ſohave many more, and alldid well at laſt ; why this is half acure to the fickman. So it is here a great ſupport to hear the experiences ofother ſaints.

Fourthly, As the experiences ofothers ſupport the foul under theſeburdens, ſo the riches of free grace through Jeſus Chrift uphold it : It isrich and abundant, Pfal. cxxx. 7, 8. plenteous redemption: andit is free, andtothe worſt offinners, Ifa. i. 18. Andunder theſe troubles it finds itſelf in the way, and proper method of mercy, for ſo my text (a text thathath upheld many thouſanddrooping hearts) ſtates it: Allthis gives hope and encouragement under trouble.

Fifthly, and Lastly, Though the ſtate of the soul be fad and finking, yet Jeſus Chriſt usually makes haſte in the extremity oftrouble to relieve it, by ſweet and ſeaſonable diſcoveries of Mm.2

Theword Ὑποτύπωσις as well as τυπος (which is theword rendered Pattern in 1 Tim. 16.) fignifies the firſtdraught of a picture, it is here taken for example, that men might fee what they might expect from God : That grace much more abounds, and is more powerful than fin, andthat no believer maybe diffident of the forgiveneſs provided for him. Pol. Synopf. on the Place.

270 The Method of Grace. SERM. IX.- hisgrace; cumduplicantur lateres, venitMoſes, in the mount of the Lord it ſhallbe ſeen. It is with Chriſt as it was with Joſeph, whoſe bowels yearned towards his brethren, and he was in pain till he had told them, I am Joſeph your brother." This is ſweetly exhibited to us in that excellent parable of the prodigal, Luke xv. when his father ſaw him, being yet agreat wayoff, he ran and fell upon his neck, and kiſſed him. Mercy runs nimbly to help, when ſouls are ready to fallunder the preffure of fin. And thus you see bothhow they are burthened, andhow upheld under theburthen. WhydothGodmake the

Thirdly, If it be enquired, in the laſt place, why God makes the bur. den of fin preſs ſo heavy upon the hearts of poor finners? It is anſwered, First, Hedoth it to divorce their hearts from fin, by giving them an experimental taſte of the bitterness and evil that is in burden of fin lie so heavy upon the fouls offomefinners?

Men's hearts are naturallyglewed with delight to their finful courſes; all the perfuafions and arguments in the world are tooweak to ſeparate them and their beloved lufts. The morſels of fingodown ſmoothly and ſweetly, they roll themwith much delectation under their tongues, and it is butneed that fuch bitter potions as theſe ſhould be adminiſtred " to make their

" ſtomachs riſe againſt ſin," as that + word uſed by the apoftle in 2 Cor. vii. 11. ſignifies, in that ye forrowed after a godly fort, what indignation it wrought ? It notes the rifing of the

with rage, a being angry evenunto ſickness; and this is the way, the best and most effectual way to ſeparate the foul ofa finner fromhis luſts ; for intheſe troubles, confcience faith, as it is in Jer, iv. 18. " Thy way and thydoings have procured " theſe things untothee; this is thy wickedneſs, becauſe it is " great, becauſe it reacheth unto thy heart."

Secondly, the Lord doth this to make Jeſus Chriſt moſtwelcome and defirable to the ſoul, Chriſt is notsweet, till fin be made bitter to us. Matth, ix. 12. " They thatbe whole need " not a phyſician, but they that are ſick." If once God wounds the heart of a finner, with the ſtinging ſenſe of fin, thennothing in the world is ſo precious, ſo neceſſary, ſo vehemently defired, and panted for, as Jeſus Chriſt ! O that I had Chriſt, if I did go in rags, if Idid feed upon no other food all my days, but the bread and water of affliction ? this is the language ofa foul filledwiththe ſenſe of the eviloffin.

†'Αγανακτησις, indignatio, stomachatio. Leigh's Critica, in verb,

Thirdly, The Lord doth this to advance the riches of his freegrace in the eyes of ſinners. Grace never appears grace till fin appears tobe fin. The deeper our ſenſe of the evil of fin is, the deeper our apprehenfions of the free grace of God in Chriſt willbe. The louder our groans have been under the burden of fin, the louder will our acclamations and praiſes be for our ſalvation from itby Jeſus Chrift. " To me(faith Paul) " the chiefeſt of ſinners, was this grace given," I Tim. i. 15. Never doth the grace of a prince ſo melt the heart ofa traitor, as when trial, ſentence, and all preparations for his execution havepaſſed, beforehis unexpected pardoncomes.

Fourthly, The Lord doth this to preventrelapſes into fin : " In that ye forrowed after a godly fort, what carefulness it wrought ! " 2 Cor. ii. 7. The burnt childdreads the fire, the bird that is delivered out of the talons of the hawk, trembles afterward at the noiſe of his bells. " After fuch a delive- " rance as this, ſhould we again break thy commandments ?" Ezra ix. 13, 14. Aſk a poor penitent ſoul, that hath been in thedeeps of forrow for fin, Willyou return to your former courſe of fin again ? And itfounds in his ears, as ifyou should aſk him, Willyou run into the fire, will ye go to the rack again ? O no, it hath coſt him dear already *.

Fifthly, Laſtly, This the Lord doth, to make themboth ſkilfulandcompaffionate in relieving others that are under like inwardtroubles. None can speak ſo judiciously, ſo pertinently, fo feelingly to another's cafe, ashe thathathbeen in the fame cafe himself † ; this furnishes them with the tongue of the learned, to ſpeak a word in ſeaſon to the weary foul ; by this means they are able to " comfort others with the ſame comforts

" wherewith they themselves have been comforted of God," 2Cor. i. 4. Thus you have had a briefaccount, what the burden of fin is, how fouls are ſupported under that burden, and why the Lord cauſes ſin to lie ſo heavyupon the fouls of ſome ſinners. The improvement of all will be inadouble uſe, viz .

Ofinformation, and direction.

First use for information. Infer. 1. Is there ſuch a load and burden in fin ? What then

Nolo tanti emere pænitentiam. i. e. I will not purchaſe repentance at ſodear a rate.

Haud ignara mali, miferisfuccurere dico. Virg. Like you, an alien in aland unknown, Ilearn topitywoes, fo like mineowo. Dryden.

270 The Method of Grace. SERM. IX. was the burden that our Lord Jesus Chriſt felt andbare for us, uponwhom thewhole weight of all the fins of all God's elect lay ! Ila. liii. 6. " He hath made the iniquities of us all to meet on " him." Our burden is heavy, but nothing to Chriſt's. O there is a vaſt difference betwixt that which Chriſt bare, and thatwhichwe bear. We feel but the ſingleweight of our own fins; Chrift felt the whole weight of all our fins. You do not feel the whole weight that is in any one fin ; alas, it would fink you, if God ſhould let itbear in all its aggravations and effects uponyou. Pfal. cxxx. 2, 3. " If thou, Lord, ſhouldſt mark " iniquity, O Lord who ſhall ſtand !" You would fink preſently, you can no more ſtand under it, than under the weight ofa mighty mountain. ButChriſt bare all the burdenuponhimself; his underſtanding was deep and large ; he knew the extent of its evil, which we do not : we have many reliefs and helps underourburden, he had none; we have friends to counſel, comfort, and pity us ; all his friends and familiars forſook him, and fied in the day of his trouble : we have comforts from heaven, he had frowns from heaven : "My God, my God, (faith he in *" that doleful day) why haft thou forſaken me ?" There is no compare betwixt our load and Chriſt's .

Infer. 2. Ifthere be ſuch a burdenin fin, then certainlyfinners will pay dearfor allthe pleasure theyfind infin, in thedays of theirvanity. " What ‡ one faith of crafty counſels, we

" may ſay of all fins; though they feem pleaſant in their firſt appearance, they will be found ſad in the event: " they are honey in the mouth, but the gall of afps in the belly; they tickle the fancy; but rend the confcience. O finner, thy mirth will certainlybe turned into mourning, as ſure as thou liveſt ; that vain and frothy breast of thine ſhall be wounded ; thou ſhalt feel the ſting and pain, as well as reliſh the ſweet, and pleaſure of fin. O that thou wouldst but give thyself the leifure feriouſly to ponder thoſe|| fcriptures in the margin ; methinks they ſhould have the ſame effect that the hand-writing upon the plaiſter of the wall had upon that jovial king in the height of a frolic, Daniel v. 5. Reaſon thus with thine own heart, and thou wilt find the concluſion unavoidable ; either I fhall repent for fin, or I ſhall not: If I shall not, then muſt I howl under the wrath of God for fin, in the lowest hell for e-

Confilia callida prima ſpecie laeta ; tractatu dura ; eventu triftia. Livy. Prov. xx. 7. Ibid. xxiii . 31, 32. Job xx. 12, 13, 14. James i. 15. Rom. vi. 21.

SERM . IX. The Method of Grace. 271 vermore. If I ſhall, then by what I have now read, of the throbsand wounds ofconscience, I fee what this heart of mine, this vain heart ofmine, muſt feel inthis world. O how much wifer was the choice that Moſes made, Heb. xi. 25. the worſt of fufferings, rather than thebeſt of fin, the pleaſures of fin, whicharebut for a ſeaſon !

Infer. 3. Is there ſuch aburden in fin, then the most tender compaffion is a debt due tofouls afflicted andheavy laden withfin. Theircondition cries forpity, whatever their tongues do; they ſeem to call uponyou, as Job upon his friends ; " Have pity, " have pity upon me, O ye my friends, for the hand of God " hath touched me," Job xix. 21. And O let all that have felt the wounds, and anguiſh of an afflicted confcience themſelves, learn from their own experience tenderlytopityand help others. Gal. vi. 1. "You that are ſpiritual, reſtore (* or fet him " injoint again) in the ſpiritofmeekneſs, conſidering thyſelf."

was commanded tobe kind to ſtrangers, for, faith God, you know theheart of a ſtranger. And ſurely ifany cafe in theworld require help, pity, and all compaffionate tenderneſs, this doth ; and yet how do fome flight ſpiritual troubles upon others ? Parents flight them in their own children, maſters in their fervants ; the more brutiſh and wickedthey. O had you but felt yourſelves what they feel,you wouldnever treat them as youdo. But let this comfort ſuch poor creatures, Chriſt hath feltthem, and will pityand help them; yea,he therefore would feel themhimself, thathe might have compaſſion upon you. If men will not, God will pity you ; ifmen be ſo cruel to perfecutehimwhom Godhath ſmitten,God will be ſo kind topour balm into thewounds that fin hath made: ifthey pull away the

from you, and will not be concerned about your troubles, except itbe to aggravate them,God will not ſerve you ſo : but certainlyyou thathave paſſed through the ſamedifficulties, you cannot bewithout compaſſion to them that are now grapplingwiththem.

Infer. 4. How unexpreſſibly dreadfulis thestate of the damned, who must bear the burden of all theirfins upon themselves, without relief, or hope ofdeliverance ! Mark. ix. 44. "where their worm

" dieth not, and the fire is not quenched." O! If fin upon the foul that is coming to Chriſt for deliverance, be ſo burdenſome, what is it upon the foul that is ſhut out from Chriſt, and allhopes ofdeliverance for ever ! For, do but ponder theſe differences betwixt theſe two burdens .

* Καταρτιζής, laxta membra infuum locum reftituere.

274 The Method of Grace. SERM. IX.

First, No foul is ſo capacious now, totake in the fulness of the evil and mifery of fin, as they are who are gone down to the place of torments. Even as the joys of God's face above are much unknown to them that have the foretaſtes and firstfruits of them hereby faith, ſo the miſery of the damned is much unknown,evento them that have in their confciences now, the bittereſt taſte and ſenſe of ſin in this world : as we have the vifions of heaven, ſo we have the viſions ofhell alſo, but darkly throughaglaſs.

Secondly, No burden of fin preſſeth ſo continually upon the foulhere as itdoth there. Afflicted fouls, on earth, have intermiſſions, and breathing-times ; butin hell there are no lucid intervals, thewrath of God there is ſtill flowing ; it is influxu continuo, Ifa. xxx. 33. a ſtream ofbrimstone.

Thirdly, No burden of fin lies upon any of God's elect ſo long ason thedamned, who do, and muſt bear it : our troubles about fin arebut (hort, though they ſhould run parallel with the line of life; but the troubles of the damned are parallel with the endless line of eternity.

Fourthly, Under theſe troubles, the foul hath hope, butthere, all hope is cut off: all the goſpel is fullofhope, it breathes nothing but hope to finners that are moving Chriſt-ward under their troubles ; but in hellthe pangs of defperation rendtheir confciences for ever. So that, upon all accounts, the ſtate of the damned is inexpreſſibly dreadful.

Infer. 5. If the burden offin beso heavy, howsweet then must thepardon offin be to afin-burdenedfoul ! Is it a refreshment to aprifoner, to have his chains knocked off? Acomfort to adebtor tohave hisdebts paid, and obligations cancelled? What joy muſt itthen be to a fin-burthened foul, to hear the voice of pardonandpeace in his trembling confcience ! Is the lightofthemorning pleasant to a man after aweary tireſome night ? the ſpring oftheyearpleafant after a hard and tedious winter ? They are

indeed; but nothing ſo ſweetas the favour, peace, and pardon of God, to a foul that hath been long reſtleſs, and anxious, under the terrors and fears ofconfcience. For, though after pardon and peace a manremembers ſin ſtill, yet it is as one that remembers the dangerous pits, and deep waters, fromwhich he hathbeen wonderfully delivered, andhada narrow eſcape. O the unconceiveable ſweetness of a pardon ! Who canread it, without tearsofjoy? Are we glad when the grinding pain of the ftone, or racking fits of the cholic are over ? And ſhallwe not be tranſported,whenthe accufations and condemnations of confcience are over ? Tongue cannot expreſs what theſe things

SERM. IX. The Method of Grace. 273 are; hisjoy is ſomething that nowords canconvey to the underſtandingofanother, that never felttheanguiſh offin .

Infer. 6. Laſtly, Inhowfadacase are those that neverfelt any burdeninfin, that neverwere kept waking and restless one night forfin?

There is a burdened confcience, and there is abenumbed conſcience. The firſt is morepainful,but the last more dangerous. Oit isafearfulblow of God upon aman's ſoul, to ſtrike it ſenſeleſs and ſtupid, ſo that though mountains ofguilt lieupon it, itfeelsno painor preſſure : and this is ſo much more ſad,becauſeitincapacitates the foul for Chriſt, and is apreſageandforerunner of hell. It would grieve the heart ofa man, to fee a deliriousperfon inthe rage andheight of a fever, to laugh at thoſe thatare weeping for him,callthemfools, andtellingthem he is as well as any of them: muchſo is the case ofmany thoufand fouls; the God of mercy pity them.

Second usefor counsel. The only further uſe I ſhall makeofthis point here, ſhall be todirect and counſel fouls that are weary, and heavy ladenwith theburden of fin, in order to their obtainingtrue reſt andpeace. And firſt,

First counsel. Satisfy not yourselves in fruitless complaints tomen. Many doſo, but it isneverthenearer. Igrant it is lawful in ſpiritual diſtreſſes to complain tomen, yea, and itis agreatmercy ifwe haveanynear us intimes of trouble, that are judicious, tender and faithful, intowhoſeboſomswe maypour out our troubles; but to reſt in this, ſhort of Chriſt, is no better thana fnare of the devil todeſtroy us. Is there not aGod to go to in trouble ? The beſt of men, in the neglect of Chriſt, are but phyſicians of no value. Be wife andwary in your choice of

friends, to whom you open your complaints ; fome are not clear themselves in the doctrine of Chriſt, and faith, others are of a dark and troubled ſpirit, asyou are, and will but entangleyou more. "As for me (faith Job) ismy complaint to " man, and if it were ſo,why ſhould notmyſpiritbe troubled ?" Job xxi. 4. One hour betwixt Chriſt andthy foul in ſecret, willdo more, to thy true relief, than allothercounſellors, and comforters in the world can do.

Second counsel. Bewareofafalsepeace, whichis moredangerousthanyourtroubleforfincan be. Many men are afraid of their troubles, but Ithink they have more cauſe to fear their peace, agreat deal.

VOL. II. Nu

274 The Method of Grace. SERM . IX. There is a twofold peace that ruins moſtmen, peace in fin, and peace with fin : O how glad are fome perſons when their troubles are gone; but Idare not rejoice with them. It is like him thatrejoices his ague isgone, though it hath lefthim in a deep confumption . You are got rid of your troubles, but God knows howyou have left them ; your wounds are ſkinned over, better they were kept open. Surely they have much to anſwer for, thathelp on theſe deluſions, healing the hurt of fouls flightly, by crying, Peace, peace, whenthere is no peace. The falſe peace you beget in them, willbe a real trouble to yourſelves in the iſſue, Jer. vi. 14.

Third counsel. Let all that are under inward troubles for fin, take heed of drawing defperate concluſions against themselves, and thefinal ftate of their ownfouls. Though your cafe be ſad, it is not defperate; though the night be troubleſome and tedious, keep on in the way to Chriſt, and light will ſpring up. To mourn for fin is your duty ; to conclude there is nohope for you in Chriſt, is your fin. You have wronged God enough already, do not adda farther andgreaterabuſe toallthe reft,byan abſolute de-

of mercy. It was your fin, formerly, to prefume beyond anypromise, it is your fin, now, to despair againstmany commands. I would ſay as the apostle in another cafe, I would not have you mourn as men that have no hope your condition is ſad as it is, but yet it is much better than once itwas. were once full of fin, and void of fenfe; now you have the ſenſe

You of fin, which is no ſmall mercy. You were once quite out of theway and method of mercy, now you are in that very path wherein mercy meets the elect of God. Keep hope, therefore, at the bottom of allyour troubles.

Fourth counsel.

whetheryour troublesforfin, producefuch fruits and effects in yourfouls, as theirs do, which end, at last, in Christ and everlasting peace.

First, One that is truly burdened with fin, will not allow himſelfto live inthe ſecret practice of fin: either your trouble will put an end to your courſe of finning, or your finning will putan end toyour troubles. Conſult 2 Cor. vii. 11 . Secondly, True forrow for fin will give you very low, and vile thoughts of yourſelves ; as you were covered with pride before, fo you willbe covered with shame, after God hath convinced, andhumbledyou, Rom. vi. 21 .

Thirdly,A foul really burdened with fin, will never ftand in

SERM . IX. 275 The Method of Grace. his ownjuftificationbefore God, nor extenuate and mince itin his confeffions to him, Pfal. li. 3, 4.

Fourthly, The burdens of ſin will make a man ſet lightby all other burdens of affliction, Lam. iii. 22. Micah vii. 9. The moreyou feel fin, the leſs you feel affliction .

Fifthly, A foul truly burdened for fin, will take no hearty joy or comfort in any outward enjoyment of this world, till

and ſeek peace to the foul, Lam. iii. 28. Juſt ſo the foul fits alone, and keepeth ſilence; merry company is a burden, and muſic is but howling to him.

Fifth counsel. Beware of those things that make your troubles longer than they ought to be. There be ſeveral errors and miſtakes thathold poor fouls much longer in their fears and terrors, than elſe they might be : and ſuch are,

First, Ignorance of the nature of ſaving faith, and the neceſſity of it. Till you come tobelieve, you cannot have peace; and while you miſtake the nature, or apprehend not the neceſſity of faith, you are not like tofind that path ofpeace.

Secondly, Labouring to heal the wounds that the lawhath made upon your confciences, by a more ſtrictobedience to itfor the future, inthe neglect of Chriſt and his righteouſneſs.

Thirdly, In obſervance of what God hath already done for you, in theſe preparatory works of the law, in order to your falvation by Jeſus Chriſt. O ! ifyou wouldbut compare what you now are, with what you lately were, it would give fome relief. But the laſt and principal thing is this :

Sixth counsel, Haften to Christ in the way of faith, andyou shall find rest ; and, till then, allthe world cannot give you reſt. The fooner you tranſact with Chriſt, inthewayoffaith, the fooner you ſhall beat peace, and enter into his reſt ; for those that believe, do now enter into reſt. You may labour and ſtrive, look this way and that, but all in vain ; Chriſt and peace come together. No ſooner do you come to him, and roll your burden on him, receive him as he offers himself, but the foul feels itſelfeaſed on aſudden; " beingjustifiedby faith, we have peace with God," Rom. v. 1. And thus in finiſhing the firſt, we are brought home to the ſecond obſervation .

Doct. 2. Thatfin-burthened fouls arefolemnly invited to come to Christ . This point ſounds ſweetly inthe ear of a diſtreſſed ſinner; it is the moſt joyful voice that ever the foul heard : the voice of Nn 2

276 The Method of Grace. SERM. IX.

from mount Gerizim, the raviſhing voice frommount Sion, "Ye are come to Jeſus the Mediator." Inopeningofit, Iwill ſhew,

1. What it is to come to Chriſt . 2. How Chriſt invites men to come to him. 3. Why his invitation is directedtoburdenedſouls. First, We will enquire what it is to come to Chrift, andhow manythings are included in it.

Ingeneral, tocome to Chrift, is a phraſe equipollent, or of the ſame amount with believing in Chriſt. Itisan expreffion that carries the nature and neceffityoffaith init, andis reciprocatedwith believing. John vi. 35. "He that cometh to me, " ſhall neverhunger; andhethatbelieveth inme, ſhall never " thirst." Coming to Chrift, isbelieving in Chrift ; and be lieving in Chriſt, is comingto Chriſt: they areſynonyma's, and import the ſelf fame thing. Onlyinthis notion of faith, there aremanyrichandexcellentthingshinted to us,which no other word can fo aptly convey to our minds. As,

First,It hints this tous, That the fouls of convinced and burdened finnersdo not only difcern the reality of Chrift, or that he is, but alſo the neceffity of applying Chriſt, andthat their eternal life is in their union with him for this is moſt certain, that the object of faith must be determinate and fixed; the foul muſt believe that Chriſt is, orelſe there canbe no emotionsofthefoul afterhim : all coming preſuppoſes a fixed term towhich wecome. Heb. xi. 6. " He that cometh to God, mult " believe that God is." Take away this, andallmotions after Chriſt preſently ſtop. No wonder,then, that ſouls, in their firſt motions to Chriſt, findthemselves clogged with fomanyathei

temptations, ſhaking their afſent tothe truthofthegoſpel at the very root and foundation of it; but they thatcome to Chriſt, do fee thathe is, and that their life andhappiness lie in theirunionwith him; elſe they wouldnever come to him upon fuch terms as they do.

Secondly, Coming to Chriſt implies the ſoul's deſpair offalvation any other way. The way of faith is aſupernaturalway, and fouls will notattempt it, until theyhave tried allnatural ways to help, and fave themselves, and finditall in vain : thereforethe textdeſcribes theſe comers to Chriſt asweary perfons,that havebeenlabouring and ftriving in allother ways for reſt, but can findnone; and ſo are forcedtorelinquish all their fond expectations of ſalvation in anyother way,andcometo Chrift as their laſt and only remedy.

Thirdly, Coming to Chriſt notes a ſupernatural and almighty

SERM. IX. 277 TheMethod of Grace. power, acting the foul quiteabove its own natural abilities in this motion. John vi. 44. " No mancan comeuntome, except my Father which hath fent me drawhim." It is as poffible fortheponderous mountains to ſtart from theirbafesandcentres, mount themſelves aloft into the air, and there fly likewandering atoms hither and thither; as it is foranyman,ofhimself, i. c. bya purenatural powerofhis own, tocome to Chrift. Itwas nota ſtranger thing for Peter tocome to Chrift, walking upon thewavesofthe fea, than for his, or any man's foul, to come to Chrift in thewayof faith.

Fourthly, ComingtoChriſt, notesthe voluntarineſs of the foul in itsmotion to Chriſt. It is true, there is no comingwithout the Father's drawing; butthatdrawing hath nothingofcoactioninit; itdothnotdeſtroy,butpowerfully, and with anovercomingfweetneſs, perfuade thewill. It is notforced ordriven, butitcomes ; being made" willing in theday of God's power, " Pfal. cx. 3. Aſka poordiſtreſſed ſinner, in that ſeaſon,Areyou willing to come to Chriſt ? O rather than live! life is not fo neceſſary as Chriſt is ! O ! withall myheart,ten thousandworld's for Jeſus Chrift, ifhe couldbepurchased,were nothing anfwerable to his value in mine eyes ! The foul's motion to Chriſt is freeand voluntary, it is coming.

Fifthly, It implies this in it, That no duties, or ordinances, (which arebut theways or meansbywhich we come to Chrift), are, or ought to be, central, and terminative to the foul : i. e. the foulofa believer is not to fit down, and reſt inthem, but tocome, bythem, or through them, to Jefus Chrift, and take uphis reſt inhim only. No duties, no reformations, no ordinances of God, how excellent foever theſe things are in them-

and how neceſſary foever theyare in their proper place, anduſe, can give reſt to theweary and heavy laden foul: it. cannot centre in any of them, and you may fee it cannot, becauſe it ſtill gravitates, and inclines to another thing, even Chriſt, andcannot terminate inits motiontillitbe come tohim. Chriſt is the term to which a believer moves, and therefore he cannot fit down by the way; or be as well fatisfied as if he were athisjourney's end. Ordinances and duties have the nature anduſe of means tobring us to Chriſt, butnot tobeto any man inſtead of Chriſt.

Sixthly, * Coming to Chriſt, implies an hope or expectation from Chriſt in the comingfoul. Ifhehath no hope, whydoth

Come unto me, i. e. with the graces of faith, religious hope, anddesire. Brugenfis on theplace.

278 The Method of Grace. SERM. IX .

it move forward ? As good fit ſtill, and refolve to periſh where it is, as to come to Chriſt, if there is noground to expect ſalvation by him. Hope is the ſpring of motion and induſtry ; if you cutoff hope, you hinder faith : it cannot move to Chriſt, except itbe ſatisfied, at least, of the poſſibility of mercy and falvationby him. Hence it is, that when comers to Chriſt are ſtruggling with thedoubts and fears of the iſſue, the Lord is pleaſed to enliven theirfainthopes, by ſettinghome ſuchſcriptures as theſe, John vi. 37. He that cometh to me, I will in 66 no wife caſt out." And Heb. vii. 25. " He is able to fave to " the uttermoft, allthat comeunto God by him." This puts life intohope, and hope puts life into induſtry and motion.

Seventhly, Coming to Chriſt for reſt, implies, that believers have, and lawfully may have an eye to their own happineſs, in cloſingwith the Lord Jesus Chriſt. The poor foul comes for reft; it comes for ſalvation ; its eye and aim are upon it ; and this aim of the foul, at its own good, is legitimated, and allowed by that expreſſion of Chriſt, John v. 40. Ye will not 66

66 comeunto me, that ye may have life." IfChriſt blame them for notcoming to him, that they might have life, ſure he would notblame them, hadthey come to him for life,

Eightly, but Lastly, and which is the principal thing in this expreſſion; Coming to Chriſt, notes the all-fufficiency of Chriſt , to answer all the needs and wants of diſtreſſed ſouls, and their betaking themſelves, accordingly, to him only, for relief, beingcontent tocome to Chriſt for whatever they need, and live uponthat fulness that is in him. Ifthere were not an all-fufficiency in Chrift, no foul would come to him; for this is the very ground upon which men come. Heb. vii. 25. "He is " able to fave to the uttermoft, all that come to God by him :" Εις το παντελες, to the uttermoft: In the greatest plunges, difficulties, and dangers. He hath afulness of ſaving power in him, and this encourages fouls to comeunto him. One beggar uſes not to wait at the door of another, but all at the doors of them they conceive able to relieve them. And as this notes the fulness of Chriſt as our Saviour, ſoit must needs note the emptineſs and humility of the foul as acomer to him. Thisis called ſubmiſſion, in Rom. x. 3. Proud nature must be deeply diſtreſſed, humbled, and moulded into another temper, before it will beperfuaded to liveupon thoſe terms, to come to Chriſt for every thing itwants, to live upon Chriſt's fulness in the way of grace and favour, and have no ſtock of its own to live upon. O! this is hard, but it is theway of faith.

Secondly, Inthe nextplace,let us fee how Chriſt invitesmen

SERM . IX. The Method of Grace. 279 tocome tohim, and you ſhall findthe means employed inthis work, are either internal, and principal, namely, the Spirit of God, who is Chriſt's vicegerent, and comes to us in his name and room, to perfuade us to believe, John xv. 26.; or external, namely, the preachingofthegoſpelby commiſſionated ambaſſadors, who, in Christ'sstead, beseech men to be reconciled to God, i. e. to come to Chriftby faith, in order to their reconciliation and peace with God. But all means and inſtruments, employed inthis work of bringing men to Chrift, entirelydependuponthe bleſſing and concurrence of the Spirit of God, withoutwhom they ſignify nothing. How long may miniſters preach before one foul comes to Chriſt, except the Spirit cooperate inthat work ! Now as to the manner inwhich men are perfuaded, and their wills wrought upon to come to Chrift, I will briefly note ſeveral acts of the Spirit, in order thereunto.

First, There is an illustrating work of the Spirit, upon the minds of finners, opening their eyes, to fee their danger and miſery ; till this be discovered, noman ſtirs from his place : It is ſenſe of danger that rouzes the ſecure finner, that diſtreſſes him, and makes him look about for deliverance, crying, What Shall Ido tobefaved? And it is the diſcovery of Chriſt's ability to fave, which is the ground and reaſon, (as was obſerved above), of its motion to Chriſt. Hence, feeing the Son, is joined with believing, or coming tohim, in John vi. 40.

Secondly, Thereis theauthoritative call, or commanding voice of the Spirit in the word; a voice that is full of awful majeſty andpower. 1 John iii. 23. " This is his commandment, that we should believe on the name of his Son Jeſus Chriſt. " This call of the Spirit tocome to Chriſt, removes one great ob-

namely, the fear ofpreſumption out of the foul's way to Chrift, and, inſtead ofpreſumptionincoming, makes it rebellion, and inexcuſable obſtinacy, to refuſe to come. This an-

all pleas against coming to Chrift, from our unworthineſs and deep guilt, and mightily encourages the foul to come to Chrift, whatever ithath been, or done.

Thirdly, There are foul-encouraging, conditionalpromises, to allthat do come to Chrift in obedience to the command. Such is thatin my text, Iwillgiveyou reft : Andthat in John vi. 37. " Him that cometh to me, I will in nowife caft out." And theſe breathe life and encouragement into poor fouls, that fear, and are daunted through their own unworthiness.

Fourthly, There are dreadful threatnings, denouncedby the Spirit in the word, againſt all that refuſe or neglect to come to Chrift, which are ofgreat use to engage and quicken fouls in

280 The Method of Grace. SERM. IX.

theirway to Chriſt. Mark xvi. 16. " Hethat believes not,ſhall " bedamned. Die in his ſins." John. viii. 14. "The wrath of "God ſhall remain on him," John iii. ult. Which is as if the Lord had faid, Sinners, do notdally with Chriſt, donot be always treating, and never concluding, or refolving: for ifthere bejuſtice inheaven, or fire inhell,every foul that comes notto Chriſt, must, and ſhall periſh to all eternity. Upon your own heads let the blood and deſtruction of your own fouls be for ever, if you willnotcome unto him.

Fifthly, There are moving examples ſetbefore ſouls in the word, to prevail with them to come, alluring and encouraging examples offuch as have come to Chriſt, under the deepest guilt anddiſcouragement, and yet found mercy. 1 Tim. i. 15, 16, " This is a faithful ſaying, and worthy of all acceptation, that " Jeſus Chrift came into the world to ſave ſinners, ofwhomI " am chief: howbeit, (or nevertheless) for this cauſe I have " obtained mercy, thatin me firſt Jeſus Chriſt might ſhew forth " alllong-fuffering, for apattern to them which ſhould here- " after believe in him to life everlasting." Who wouldnot come to Chrift after fuch an example as this ? And ifthis will not prevail, there are dreadful examples recorded in the word, fetting before us the miferable condition ofallſuch as refuſethe calls of the word to come to Chrift . 1 Pet. iii. 19, 20. "By " which alſo he went and preached to the ſpirits which are " in prifon, which fometime were diſobedient, when once the " long-fuffering of God waited in the days of Noah ." The meaning is, the ſinners that livedbefore the flood, butnow are inhell, claptup inthatpriſon,had theoffers ofgracemade them, butdeſpiſed them, and now lie for their diſobedience inprifon, under the wrath of God forit, inthe lowest hell.

Sixthly, and lastly, There is an effectual perfuading, over. coming, and victorious work of the Spiritupon the hearts and wills of finners, under which they come to Jeſus Chrift. Of this I have ſpoken at large before, in the fourthfermon, and therefore ſhall not addany thing more here. This is the way and manner in which fouls are prevailed with tocome to Jeſus Chrift.

Thirdly, In the laſt place, if you enquire why Chriſt makes his invitations towearyand heavyladen fouls, and tono other, the answer is briefly this :

First, Becauſe in ſo doing, he follows thecommiffion which hereceived from his Father ; for ſo you will find itruns, in Ha.

Ixi. 1. " The Spirit of the Lord is uponme, becauſe the Lord "hathanointed me topreachgoodtidings tothe meek,he hath

SERM. IX. The Method of Grace. 281 " ſent me tobind up thebroken-hearted, to proclaim liberty to the captives, andthe opening of the prison to them that are " bound." You ſee here how Chriſt's commiſſion directs him : his Father ſent him to poor broken-hearted finners, and he will keep cloſe to his commiffion. "He came not to call the righ- " teous, but finners, (i. e. ſenſible burdened ſinners) to repen- " tance." Matth ix. 13. " I am not fent, (faith he), but unto " the loft ſheep of the houſe of Ifrael." Thus his inſtructions andcommiſſions from the Father, limithim only tofenfible and burdened fouls, and he will be faithful to his commiſſion.

Secondly, The very order of the Spirit's work in bringing men to Chriſt, ſhews us towhom the invitation and offers ofgrace in Chriſt are tobe made. For none are convinced ofrighteouſneſs, i. e. of complete and perfect righteouſneſs, which is in Chrift for their juftification, until firſt theybe convinced of fin ; and, conſequently, no man will, or cancome to Chriſt by faith, till convictions of ſin have awakened anddiſtreſſedthem, John xvi.

8, 9. This being the due order of the Spirit's operation, the fame order muſt be obſerved in goſpel-offers and invitations.

Thirdly, It behoves, that Chriſt ſhould provide for his own glory, as well as for our ſafety ; and not expoſe one, to ſecure the other ; but ſave us in that way which will bring him moſt honour and praiſe. And certainly ſuch a way is this, by firſt convincing, humbling, and burdening the fouls of men, and then bringingthem home to reft in himself.

Alas! let thoſe that never faw, or felt the evil offin, be told ofreſt, peace, and pardon in Chriſt, they willbut deſpiſe it, as athingofnovalue. Luke v. 31. " The whole need not a phy- " ſician, but thoſe that are ſick." Bida man that thinkshim . felffoundandwhole, go to the phyſician, and he willbut laugh atthe motion; ifyou offerhim the richest compoſition, hewill refuſe it, flight it, and, it maybe, ſpill it upon the ground : Ay, but ifthe fame mandid once feel an acute diſeaſe, and were madeto ſweat and groanunder ſtrong pains, ifever he come to know what fick days, and reſtleſs nights are, and to apprehend his life to be inimminent hazard ; then meſſengers are ſent, one after another, in poſt-haſte tothe phyſician ; then he begs him, with tears, todowhat in him lies for his relief: he thankfully takes the bittereſt potions, and praiſes the care and ſkill of his phyſician, with tears ofjoy. Andſo the patient's ſafety andthe phyſician's honour are both fecured. So is it in this Method of grace. The uſes follow. Infer. 1. If fin-burdened fouls are folemnly invited tocome VOL . II.

282 The Method of Grace. SERM. IX.

to Chriſt, Then it follows, that whateverguilt lies upon theconfience of a poor humbledfinner, it is no presumption, but his duty, tocome to Christ, notwithstanding his own apprehended vile nefs, and great unworthiness.

Let it be carefully obſerved, how happily that univerſal particle all, is inferted in Chriſt's invitation, for the encouragement offinners : "Come unto me, [all] ye that labour :" q. d. Let nobroken-hearted finner exclude himself, when as he is notby me excluded from mercy: mygrace is my own, I may befłow it where Iwill, and uponwhom I will. It is not I, but Satan, that impales and incloſes my mercy fromhumbled fouls that are madewilling tocome untome : he calls thatyourprefumption, which my invitation makesyour duty.

Object. 1. But I doubt my cafe isexceptedby Chrift himself, in Matth. xii. 31. where blafphemy against the HolyGhoſt is exempted from pardon ; and I have had many horrid blafphe. mous thoughts injected intomy foul.

Sol. Art thou a burdened, andheavy ladenſoul ? If ſo, thy cafe isnotinthat, or any other ſcripture exempted from mer cy; for the unpardonable fin is always found in an impenitent heart : as that fin finds nopardonwith God, ſo neither is itfol lowed with contrition and forrow in the foul that commits it.

Object. 2. But if I am not guilty of that fin, I am certainly guilty ofmanygreat and heinous abominationsofanother kind, too great for me to expect mercy for; and therefore I dare not go to Chrift.

Sol. The greater your ſins have been, the more needyouhave togo to Jeſus Chriſt. Let not a motive to Chrift be made an obstacle in your way to him. Great ſinners are exprefly called,

Ifa . i. 18. great ſinners have come to Chriſt, and found mercy, 1 Cor. vi. 7. and, toconclude, itis an high reproach, and diſmo nour to thebloodof Christ, and mercy of God, which flows fo freelythrough him, to object the greatneſsof fin to either of them. Certainlyyou havenot finnedbeyondthe extent ofmer cy, orbeyond the efficacy of the blood of Chrift ; but pardon and peacemay be had, ifyouwill thus come to Chriſt for it.

Object. 3. Oh ! but it is now too late ; I have had many thou ſand calls by the goſpel, and refuſedthem ; many purpoſes in myheart togo to Chriſt, and quenched them : my time, there fore, is paſt, andnow it is tonopurpoſe.

Sol. If the timeof grace be paft, and God intends no mercy for thee, how comes ittopaſs thy foul is now filled with troubleanddiſtreſs for fin ? Is this the frame ofaman's heart that is paſt hope ? Do fuch ſignsas theſe appearin men thatare hope

SERM. IX. The Method of Grace

? Beſide, the time ofgrace is afecret hid in the breast of God; butcoming to Chriſt is a duty plainly revealed in the text : Andwhy willyou object a thing that is ſecret and uncertain, against a duty that is ſoplain andevident ? Nor do you yourſelves believe what you object; for at the ſame time that you ſayyour ſeaſons are over, it is too late, you are, notwith-

found repenting, mourning, praying, and ſtriving to come to Chriſt. Certainly, ifyouknew itwere too late, you would not be found labouring in the uſe of means. Go on, therefore,andthe Lordbe with you. It is notpreſumption,but obedience, to come when Chriſt calls, as here he doth; " Come " unto me, allye that labour, and are heavy laden."

Infer. 2. Hence it follows,That nonehave cauſe to be troubled, when Godmakes thefouls oftheirfriends or relationsfick with the Senseoffin. Itwas the ſaying (as I remember) of Hierom to Sabinian, Nothing (faid he) makes my heart ſadder, than that nothing can make my heart ſad. It is matter of joy, to all that rightly underſtand the matter, when God ſmites the heart of any man with the painful ſenſe of fin; of ſuch fickness itmay be faid, " This ſickness is not untodeath, but for the " glory of God." Yet how do manycarnal relations lament and bewail this, as a miſery, as anundoing to their friends and acquaintance; as ifthenthey must be reckoned loſt, and never till then, that Chriſt is finding and ſaving them. O ! if your hearts were ſpiritual, andwife, theirgroans for fin would be as mufic inyour ears. Whentheygoalone tobewail their fin, you would go alone, alſo, to bleſsGod for ſuch amercy ; that ever you ſhould live to ſuch ahappyday: You would fay, Now is my friend in the bleſſed pangs of the new birth; now is he in the very way of mercy: never in ſo hopeful a condition, as now. I had rather he ſhould groan now, at the feet of Chriſt, thangroan hereafter, under the wrath of God, for ever . parents, beware, as you love the fouls of your children, that youdo not dampanddifcourage them, temptor threatenthem. divert or hinder them, in ſuch caſes as this; left you bring the

Ο !

blood of theirfouls uponyour ownheads.

Infer. 3. It alfo follows, from hence, That those to whomfin was neverany burthen, are not yet come to Christ, norhave any interest in him. We may as well ſuppoſe a child to be born without anypangs, as a foul tobe born again, and united to

without any ſenſe or forrow for fin. I know many havegreatfrights of conscience, that never were made duly ſen-

of the eviloffin; many are afraid ofburning, that never 002

284 The Method of Grace. SERM. IX. were afraid offinning. Slight and tranfient troubles ſome have had, but they vaniſhed like an early cloud, or morning dew. Few men are without checks and throbs of conscience, at one time or other ; but, inſtead ofgoing to thecloſet, they run to the alehouse or tavern, for a cure. If their forrow for fin had beenright, nothing but the ſprinkling of theblood of Chriſt couldhave appeaſed their confciences, Heb. x. 22. How cold

confideration of this thing ſtrike tothe hearts offuch perſons ! Methinks, reader, if this be thy cafe, it should send thee away with an aking heart; thou hast not yet taſted the bitterness of fin, and ifthou donot, then ſhalt thounever taſte the ſweetneſs of Chriſt, his pardons, and peace.

Infer. 4. How great a mercy is it forfin-burthened fouls to be within the found and call of Christ in the gospel!

There be many thouſands in the Pagan and Popiſh parts of the world, that labour under diſtreſſes ofconſcience, as well as we, buthave no ſuch reliefs, or means of peace and comfort, as we have, that live within thejoyful found of the goſpel. If the confcience ofa Papiſt be burdenedwith guiit, all the relief he hath, is, to afflict his body, to quiet his foul ; apenance, or pilgrimage, is all the relief they have: If a Paganbe in trouble for fin, he hath no knowledge of Chriſt, nor notion of aſatisfaction made by him ; the voice of nature is, Shall Igive my first born for my tranfgreffion, the fruit of my body for the fin of my foul ? The damned endure the terrible blows and wounds of confcience, for ſin ; they roar under that terrible laſh, but no voice of peace, or pardon is heard amongthem. It is not, " Come unto me, ye that labour, and are heavy " laden;" but " depart from me, ye curſed."

are your ears, for you hear the voice of peace ; you arecome toJeſus the Mediator, and to the blood of ſprinkling. Oyou can never ſet a due value upon this privilege.

Infer. 5. How sweet, and unspeakably relieving, is the clofing ofa burthenedfoulwith Jesus Christ, byfaith ! It is reft to the wearyfoul.

Soul-troubles are ſpending, waſting troubles; the pains ofa diſtreſſed confcience are the moſt acute pains. A poor foul would fain be at reſt,but knows notwhere; he tries this duty, and that, but finds none: At laſt, in a way of believing, he casts himself, with his burthen of guilt and fear, upon Chriſt, and there is the reſt his foul defired, Chriſt and reſt come together; till faith bring you to the boſom of Jeſus, you can findnotrue reſt : The foul is rollingandtoſſing, fick andweary, upon the billows of its own guiltand fears. Now the foul

SERM. IX. 285 The Method of Grace.

is come like a ſhip toſſed with ſtorms and tempefts, out of a - raging ocean, into the quiet harbour ! or like a loftfbeep that hath been wandering in wearineſs, hunger, and danger, into thefold. Is a ſoft bed, inaquiet chamber, ſweet, to one that is ſpent, and tired with travel ? Is the fight of a ſhore ſweet to the shipwrecked mariner, that looks for nothing but death ? Muchmore ſweet is Chriſt to a foul that comes to him preſſed in confcience, and broken in ſpirit, under the ſinking weight offin.

Howdid the Italians rejoice, aftera long anddangerous voyage, to fee Italy again ! crying, with loud and united voices, which made the very heavens ring again, * Italy ! Italy ! But noſhore is ſo ſweet, to the weather-beaten paſſenger, as Chrift is to abroken-hearted ſinner : This brings the foul to a ſweet repoſe. Heb . iv. 3. We which have believed, do enter into " reſt." And this endears theway of faith totheir fouls, ever after.

Infer. 6. Learn hence, the usefulness of the law to bringfouls to Jesus Christ. It is utterly uſeleſs, as a covenant tojustify us ; but exceeding ufeful, toconvince andhumble us : It cannot relieve, nor eaſe us; but it can, and doth awaken, and rouze us. It is a fair glaſs, to ſhew us the face offin, and, till we have feen that, we cannot fee the face of Jefus Chrift.

The law, like thefieryferpent, ſmites, ſtings, and torments the confcience ; this drives us to the Lord Jeſus, lifted up in the gofpel, likethe brazenferpent inthe wilderness, toheal us. The uſe of the law, is, tomake us feel ourfickness ; this makes us look out for a Physician : " I was alive once, without the " law, (faith Paul) butwhen thecommandment came, ſin re- "vived, and I died," Rom. vii. 9. The hard, vain, proud hearts, of men, require ſuch an hammer, to break them to pieces..

Infer. 7. It is the immediate duty of weary and heavy-laden finners to come to Christ, byfaith, and notstand offfrom Chrift, or delay to accept him, upon anypretence whatsoever.

invites, and commandsſuch to come unto him ; it is therefore your ſin toneglect, drawback, or defer, whatever feeming reasons, andpretences, there maybe to the contrary. WhentheGoalerwas brought(where Iſuppoſe thee now tobe) toapinching diſtreſs, that made him cry, Sirs, what muſt I " do tobe faved?" the verynextcounſel the apostles gave him, Was, " Believe on the Lord Jesus Chriſt, and thou shalt be

Italiam, Italiam, lato clamorefalutant. Virg.

286 The Method of Grace. SERM. IX. " ſaved," Acts xvi. 30, 31. And, for your encouragement, know, he that calleth you tocome, knows your burthen, what your ſins have been, and troubles are, yet he calls you : If your ſin hinder not Chriſt from calling, neither ſhould it hinder you from coming. He that calls you, is able to ease you, "to " ſave, to the uttermoft, all that come to God by him," Heb, vii. 25. Whatever fulness of fin be inyou, there is a greater fulness ofſaving power in Chriſt. Moreover, he that calls you to come, never yet rejected any poor burthened foul that came tohim; and hath ſaid he never will. John vi. 37. " He that " cometh unto me, Iwill in no wiſe caſt out." Fear not, there, fore,he willnot beginwith thee, or make thee the firſt inſtance andexample of the feared rejection.

And, Lastly, Bethink thyself, what wilt thou do, andwhither wilt thou go, inthis caſe, ifnot to Jeſus Chriſt ? Nothing ſhall eaſe, orrelievethee, till thoudoſt come to him. Thou art under anhappy neceſſity to go to him : with him, only, is found reft for theweary soul. Which bringsus to thethird and laſt obſervation.

Doct. 3. That thereis rest in Christ,for allthat come unto him, under theheavy burthen ofin. Reft, is a ſweet word, to a weary foul; allſeek it, butnone, but believers, find it. We which have believed, (faith the apoſtle) *do enter into reſt, Heb. iv. 3. " Hedoth not ſay, they "shall, but theydo, enter into reſt: notingtheir ſpiritual reſt " to be alreadybegun, by faith, onearth, inthetranquility of " confcience, and ſhallbeconfummated in heaven, in the full

" enjoyment of God." There is a ſweet calm upon the troubled foul after believing, aneaſe,or rest of the mind, which is an unspeakable mercy to awearypoor foul. Chriſt is to it, as the Arkwas to the Dove, when ſhe wandered over the watery world, and found no place to reſt the foal of her foot. Faith centers the unquiet ſpirit of man in Chriſt, brings it to repofe itſelf, and its burthen, on him. Itisthe foul'sdropping anchor in a ſtorm, which ſtays and fettles it.

Thegreat debate, which coſt ſo many anxious thoughts, is now iſſued into this reſolution ; I will venture my all upon Chriſt, lethimdowith me as ſeemeth him good. Itwas impofſiblefor thefoul tofind reſt, whilſt itknewnot where tobeſtow itſelf, or how tobeſecuredfrom the wrath tocome ; but when

Non dicit εισηλθομεν, ingreſſifumus, sed εισερχομεθα, ingredimur, fignificans, initia quietisfideles nunc habere : Plenam quietemfuo temporeconfecuturos. Pareus inloc.

all is embarked, in Chriſt, for eternity, and the foul fully refol. ved toleanuponhim, and to truſt to him, now it feels the very initialsofeternalreſt in itſelf: It finds anheavy burthenunloaded from its ſhoulders ; itis come, as it were, into a new world; the cafe is ſtrangely altered. The word reft, inthisplace, notes

(and is ſo rendered by ſome) a recreation; it is reſtored, renewed, and recreated, as itwere, by that ſweet repoſe it hath upon Chrift. Believers, know, that faith is the ſweetest recreation youcan take. Others ſeek to divert and loſe their troubles, by finful recreations, vain company, and the like ; but they littleknow what the recreation, and ſweet reſtoring reſt, that faith gives the foul, is. You find, in Chrift, what theyſeek, in vain, among the creatures. Believing is the highest recreationknownin this world. But toprevent miſtakes, three Cautionsneedtobepremiſed, leſt wedo, in ipſo limineimpingere,

at the threshold,andſoloſe ourwayallalongafterward.

Caution 1 . You are not toconceive, that all thefoul'sfears, troubles, and forrows,arepresently over, andat anend, asfoon as it iscome to

Chrift, by faith. † They will havemany troubles inthe world, after that, it may be, more than ever they had in their lives :

" Our flesh (faith Paul)hadnoreſt," 2 Cor. vii. 5. They willbe infeſted with manytemptations, after that; that, it may be, the affaults offatanmaybe more violent,upontheir ſouls, than ever. HorribiliadeDeo, terribiliadefide: injections thatmake thevery bones to quake, and the belly to tremble ; They will not be freed from fin: that reſt remains for the people of God; nor from inward trouble, and griefoffoul,about fin; Theſe things are not to be expected preſently.

Caution 2. Wemay not thinkall believers do immediately enterintothefull, actualsense of rest and comfort, but theypresently enterintothe Stateof reft. " Beingjustifiedbyfaith, we have peacewith God,"

Rom. v. 1. i. e. we enter into the ſtate of peace immediately. " Peace is ſown for the righteous, andgladness for the upright " in heart," Pfal. cxvii. 11. Andhe is a rich man, that hath a thouſand acres ofcornin theground, as wellas he thathath fo much in his barn, or the money in his purſe. They have reſt and peace in the feed of it, when theyhave it not in the fruit ;

I will giveyou recreationfrom wearineſs,troubles, and burdens. Vatab.et Erafm. † Luther, upon his converfion, was ſo buffetedby Satan, that neither heat, blood,ſenſation,or ſpeech remained.

288 The Method of Grace. SERM . IX.

theyhave reſt inthe promise, whenthey have it not in poffef-

and he is a rich man thathath good bouds, and bilis, for agreat fun ofmoney, ifhe have not twelvepence in his pocket. All believers have the promise, have reſt, and peace, granted them, under God's own hand, in many promiſes, which faith brings them under; and weknowthatthe truth and faithfulneſs of God ſtands engaged to make good every line, and word, of the promiſe, to them. So that though theyhave not a full, and clear actual ſenſe and feeling of reſt, they are, nevertheless, by faith, come into the ſtate of reft .

Caution 3. Wemay not conceive, thatfaith itselfis thefoul's rest, but the means and instrument of it only. We cannot findreſt in any work, or duty of our own, but we may find itin Chriſt, whom faith apprehends for juſtification and ſalvation.

Havingthus regarded the point againſt miſapprehenſions, by theſe needful cautions, I ſhall next ſhew you, how our coming to Chriſt, by faith, brings us toreſt in him. And here let it be confidered, what those things are, that burden, grieve and dif quiet the foul, before its coming to Chriſt; and how it is relievedandeaſed in all thoſe reſpects, by its coming to the Lord Jefus: Andyou thall find,

First, That one principal ground of trouble, is the guilt of finuponthe confcience, ofwhich I ſpake in the former point. The curse of the law lies heavyupon the foul, foheavy, that nothing is found, inall the world, able to relieve it, under that burden; as you fee ina condemned man, ſpread a table inprifon, with the greatestdainties, and fend for the rareft muſicians, allwill not charm his forrow : but if you can produce an authentic pardon, you eaſe him preſently. Juſt ſoit is here; faith plucks the thorn out of the confcience,which ſo grieved it, unites the foul with Chriſt, and then that ground of trouble is removed : for " there is no condemnation to them that are in " Chriſt Jeſus," Rom. viii. 1. The fame moment the foul comes to Chrift, it is paſſed fromdeath to life, is no moreunder the law, but grace. If a man'sdebt be paidby this ſurety, heneed not fear to ſhew his face boldly abroad; he may freely meetthe ferjeant atthe prison-door.

Secondly, The foul ofa convinced finner is exceedingly bur dened with the uncleanneſs and filthiness, wherwith fin hath defiled and polluted it. Convictiondiſcovers the univerſal pollutionofheart and life, ſo that a manloaths and abhors himself, byreaſonthereof: ifhedo not look into his own corruptions, he cannotbe fafe; and if hedo, hecannot bearthe fight of

them; he hathnoquiet; nothingcangive reſt, but whatgives reliefagainst this evil : And this, only, is doneby faith, uniting the foul with Jeſus Chriſt. For though itbe true, that the pollutionof finbe not preſently, and perfectly taken away, by coming to Chriſt; yet theburden thereof is exceedingly eaſed : for, upon our believing, there is an heart-purifying principle planted in the foul, which doth, by degrees, cleanſe that fountainofcorruption, and will, at last, perfectly free the foul from it. Acts xv. 9. "Purifying their hearts by faith;" and being once in Chriſt, heis concerned for the foul, as a member, now, of his own myſtical body, to purify and cleanſe it, that, at laſt, hemaypreſent it perfect to the Father, without ſpotor wrinkle, or any ſuch thing, Eph. v. 26. The reigning power of it is gone, immediately, upon believing,and the very exiſtence and being of it ſhall at laſt be destroyed. O ! what reſt muſt this give, under thoſe troubles for fin ?

Thirdly, It was anintolerable burden tothe foul, tobe under the continual fears, alarms, and frights ofdeath, and damnation; its life hath been a lifeofbondage, upon this account, ever ſince the Lord opened his eyes to ſee his condition. Poor fouls liedown with tremblings, for fear what a night maybring forth. It is a ſad life, indeed, to live in continual bondage to ſuch fears; but faith ſweetly relieves the trembling confcience, by removing the guilt which breeds its fears. The ſting of death is fin. When guilt is removed, fears vaniſh. "Smite, 66 Lord, ſmite, ſaid Luther, for my fins are forgiven *." Now, if ſickneſs come, it is another thing than it was wont to be.

Ifa. xxxiii. 24. "The inhabitant ſhall not ſay, I am fick, the people that dwell therein ſhallbe forgiven their iniquities." Amanſcarce feels his ſickneſs, in comparison to what he did, whilft he was without Chriſt and hope ofpardon.

Fourthly, A convinced ſinner, out of Chriſt, ſees every thing against him ; nothing yields any comfort, yea, every thing increaſes and aggravateshis burden, when he looks to things paſt, preſent, or tocome . If he reflects upon things paſt, his foul is filled with anguiſh, to remember the fins committed, and the ſeaſons neglected, and the precious mercies that have been abuſed: ifhe looks upon things preſent, the cafe isdoleful and miſerable; nothingbut trouble anddanger, Chriſtleſs and comfortless ; and ifhe looks forward, to things tocome, that gives him adeeper cut, to the heart, thananything else; for though

Feri, Domine, feri, nama peccatis meis abfolutusfum. Luth. VOL. II . PP

290 The Method of Grace. SERM. IX.

itbe fad and miferable, for the preſent, yethe fears it will be much worſe hereafter; all theſe arebut the beginning of forrows. Andthus the poor, awakened ſinner, becomes aMagor Miffabib ; fear round about.

But, upon his coming to Chriſt, all things are marvellouſly altered; aquite contrary face of things appear to him; every thing gives him hope and comfort, which way ſoever he looks. So fpeaks the apostle, 1 Cor. iii. 22, 23. "All things are yours,

(faithhe) whether life or death, or things preſent, or things tocome; all isyours,andye are Chriſt's, and Chrift is God's:" They are ours, i. e. for our advantage, benefit, and comfort. More particularlyupon ourcoming to Chriſt,

First, Things paft are ours, they conduce to our advantage and comfort. Nowthe foul canbeginto read the graciousend and deſign of God, in all its preſervations and deliverances; whereby it hath been referved for ſuch aday as this. O ! it melts his hearttoconfider, his companions in fin and vanity are cut off, and he ſpared; and that for aday of fuch mercy, as the day of his eſpouſals with Chriſt, is. Now allhis paft forrows, and deep troubles ofſpirit, which God hath exerciſed him with, begin to appear the greatest mercies that ever he received ; being all neceſſary and introductive to this bleſſed union with Chrift.

Secondly, Things preſent are ours, though it be notyet with us as we would have it; Chriſt is not fure enough, the heart is not pure enough; fin is too ftrong, andgrace is tooweak ; many things are yet out of order; yet can the foul blefs God, for this, with tears ofjoy and praiſe, being fullof admiration and holyastonishment, thatit is as it is; and that he iswhere he is, though he be not yet where he would be. O ! it is a bleſſed life to live as a poor recumbent, by acts of trust and affiance, though, as yet, it have but little evidence; that it is refolved to truſt all with Chriſt, though itbe not yetcertain of the iſſue. Othis is acomfortable ſtation,aſweetcondition, towhat it was, either when it wallowed in fin, inthedays before conviction, or was fwallowed up in fears and troubles for fin, after conviction : now ithath hope, though itwant afſurance; andhope is ſweet, toa foul coming out of fuch deep diſtreſſes. Now it fees the remedy, and is applying it; whereas, before, the wound feemeddeſperate. Now all hefitations, anddebates, are at anend in the foul ; it is no longer unresolvedwhat todo; all things have been deeply confidered, and, after confideration, iſſued into this refolve, or decree of the will. Iwill go to Chriſt ; I willventure all, upon his command and call; Iwill embark my

SERM. IX. The Method of Grace. 291 eternal intereſts in that bottom ; here I fix, and here I refolve to live and die. O ! how much better, is this, than that floating life it lived before, rolling upon thebillowsof inward fears, and troubles, not able to drop anchor any where, nor knowing where to find an harbour ?

Thirdly, Things to come are ours; and this is the beſt, and fweetest of all : Man isa proſpecting creature, his eye is much upon things to come, and it will not fatisfy him, that it is well at preſent, except he have a proſpect that it ſhall be fo hereafter. But now the foul hath committed itſelf, and all its concernments, to Chriſt, for eternity, and this being done, it is greatly relieved against evils to come.

I cannot (faith the believer) think all my troubles over, and that I ſhall never meet any more afflictions ; it were a fond vanity todream of that; but I leave all theſe things where I have leftmy foul: he that hath ſupported me under inward, will carry me through outward troubles, alſo. I cannot think all my temptations, to fin, paſt ; O ! I may yet meet with fore affaults from Satan, yet it is infinitely better to be watching, praying, and ſtriving againſt ſin,than itwas when I was obeying it in the lufts of it. God, that hath delivered me from the love offin, will, I truſt, preſerve me from ruinby fin. Iknow, alſo, death is to come ; I muſt feel the pangs and agonies of it: but yet the aſpect ofdeath is much more pleasant than itwas.

I come, Lord Jeſus, to thee, who art the death of death, whoſe deathhathdifarmed death of its ſting ; for I fear not its dart, ifI feel not its ſting. And thusyou fee, briefly, how by faith, believersenterinto reſt ; how Chriſt gives reſt, even at preſent, to them that come to him, and all this but as a beginning of their everlasting reſt.

Infer. 1. Is there reſt in Chriſt for weary souls that come unto him ? Then, certainly, it is a design of Satan against the peace andwelfare of men'sfouls, to discourage themfrom coming to Chrift in the way of faith.

He is a reſtleſs ſpirit himſelf, and would make us ſo too; it isanexcellent note of † Minutius Felix, " Thoſe deſperate and " reſtleſs ſpirits (faith he) haveno other pleaſure, but in bring- " ingus to the ſame miſerythemselves are in:" He goeth about as a roaring lion, ſeekingwhom he may devour. It frets andgrates his proud and envious mind, to ſee others find reſt, Pp2

folamen calamitatis fuae, nan definunt perditi perdere. Minut. Felix.

292 The Method of Grace. SERM. IX.

when he can findnone ; an effectual plaiſter, applied to heal our wound, when his own muſt bleed to eternity: And he obtains his end fully, if he can but keep off ſouls from Chriſt. Look, therefore, upon all thoſe objections, and diſcouragements, raiſed in your hearts against coming to Chriſt, as ſomany artifices, and cunning devices of the devil, to deſtroy and ruin your fouls. 'Tis true, they have a very ſpecious and colourableappearance; they are gildedoverwith pretences of the JufticeofGod, the heinous nature of ſin, thewant of due and befitting qualifications for fo holy and pure aGod, the lapſing of the ſeaſon of mercy, and an hundred others, of like nature : but, I beſeech you, laydown this as a ſure concluſion, and hold it faſt; that whatever itbe that diſcourages and hinders you from coming to Chriſt, is directly against the intereſt of your fouls, and the hand of the devil is certainly in it.

Infer. 2. Hence, alſo, it follows, that unbelief is the true reason of all that disquietness, and trouble, by which theminds ofpoorfinners areso rack'd and tortur'd.

If you will not believe, you cannot be eſtabliſhed ; till you come to Chriſt, peace cannot come to you : Chriſt and peace are undivided. Good fouls, conſider this; you have tried all other ways, you have tried duties, and no reſt comes ; you have tried reformation, reſtitution, anda ſtricter course of life ; yet your wounds are ſtill open, and freſhbleeding : theſe things, I grant, are, in their places, both good, and neceſſary; but, ofthemselves, without Chriſt, utterly inſufficient to give what you expect from them : why will you not try the way of faith ? Whywillyou not carryyour burthen to Chriſt ? O! that you would be perfuaded to it, how foon would you find, whatſo long you have been ſeeking in vain! How long will you thus oppoſe your own good ? How longwillyou keep yourſelves uponthe rackofconfcience? Is iteaſyto go under the throbs and wounds of an accuſing and condemning confcience ; You know it is not : you look for peace, but no good comes ; for a time ofhealing, and behold trouble. Alas! it must, and willbe ſo,

until you are inthe wayof faith, which is the true and onlymethod to obtain reſt.

Infer. 3. What cause have we all to admire the goodness of God, in providing for us a Chrift, inwhom wemayfind reft to ourfouls!

How hath the Lord filled and furnished Jeſus Chriſt with all that is ſuitable to a believer's wants ! Doth the guilt of fin terrify hisconfcience ? Lo, inhim is perfect righteouſneſs, to remove that guilt, ſo that it ſhall neitherbe imputed tohis per

SERM. IX. The Method of Grace. 293 fon, nor reflected by his confcience, inthe wayof condemnation, as itwas before. Inhim, alſo, is a fountain opened, for waſhingand for cleanſing the filth of fin from our fouls ; inhim isthe fulneſsboth of merit, andofspirit, two ſweet ſprings of peace tothe fouls of men: well might the apoſtle ſay, " Chrift, " thewisdom of God," I Cor. i. 30. an andwellmight the Church ſay, " He is altogether lovely," Cant. v. 16. Had not God provided Jeſus Chriſt for us, we had never known one hour's reft to all eternity.

Infer. 4. How unreasonable, and wholly inexcufable, in believers, is thefin of backsliding from Christ ! Have you found reſt in him, when you could not find it inany other ! Did he receive, andeaſe your fouls, when all other perſons and things werephysicians ofno value? And willyou, after this, backſlide from him again ? O what madness is this! " Will a man " leave the ſnow of Lebanon, which cometh from the rock of

" the field ? Or ſhall the cold, flowingwaters, that come from " another place, be forſaken ? " No man, that is in his wits, would leave the pure, cold, refreſhing ſtream, of a cryſtal fountain, to go to a filthy puddle, lake, or an empty ciſtern ; ſuch thebeſt enjoyments of this worldare, incomparison with Jeſus Chrift.

Thatwas ameltingexpoſtulation of Chriſt'swith thediſciples, John vi. 67, 68. whenſomehad forſaken him, " will ye, alſo, " go away ?" Andit wasavery fuitable return, theymade, Lord, whither away from thee ſhouldwe go ! q. d. From thee, Lord!

No, no; where canwe mend ourſelves? be ſure of it, when everyou go from Chriſt, ye go from reſt to trouble. Had Judas reſt ? HadSpira reſt? anddoyouthink you shallhave reſt? No, no, " The backſlider in heart ſhall be filled with his " ownways," Prov. xiv. 14. "Curſed be the man thatdepart- " eth from him, he ſhall be as the heath in the defart, that " ſeeth notwhen good cometh, and ſhall inhabit the parched " places of the wilderness," Jer. xvii.5. Iffearof fufferings, and worldly temptations, ever drawyou off from Chrift, you may cometo thoſe ſtraits, and terrors ofconfcience, that willmake you wish yourſelves back again with Chriſt in a priſon, with

Infer. 5. Let all that come to Christ, learn to improve him, to the restandpeace of their ownfouls, inthe midst of all thetroubles, andoutward diſtreſſes, they meet with in the world.

Surely reſt may be found in Chriſt, in any condition ; he is able to give you peace in the midst of all your troubles here.

Sohe tellsyou in John xvi. 33. "Theſethings have Iſpokento

294 SERM. X. The Method of Grace. " you, that in meyou might have peace; inthe worldye ſhall " have tribulation." By peace, he means not adeliverance from troubles, by taking offaffliction from them, or taking them away, by death, from all afflictions ; but itis ſomething theyenjoyfrom Chrift, in the very midst of troubles, and amidst all their afflictions, that quiets, and gives them reſt,ſo that troubles cannot hurt them. Certainly, believers,you have peace in Chriſt, when there is little inyour own hearts ; andyour hearts mightbe filled with peace, too, ifyou would exerciſe faithupon Chriftfor that end. 'Tis your own fault, ifyou be without reft, in any condition, inthis world. Set yourſelves to ſtudy thefulness of Chriſt, and to clear your interest in him ; believe what the ſcriptures reveal of him, and live as you believe, and you will quickly find the peace of God filling your hearts and minds.

Bleffedbe God for Jesus Christ.

1 SERMONX.

Wherein the general Exhortation is enforced, by one

Motive drawn from the firſt Title of CHRIST.

MATTH. ix . 12. But when Jesus heard that, hesaidunto them,

They that be whole need not a physician, but they that arefick. HAVING AVING opened, intheformerdiſcourſes, the nature, and method, of the application of Chrift to ſinners ; itremains, now, that I preſs it upon every foul, as it expects peace, and pardon from God, to apply and put on Jesus Christ ; (i. e.)to getunion withhim, by faith, whilst he is yet held forth inthe free, and gracious tenders of the goſpel. To which purpoſe, I ſhall now labour, in this general use of exhortation in which my laſt ſubject engaged me; whereindivers arguments willbe further urged, both from

1. The titles , and 2. The privileges, ofJeſus Chrift. The titles of Chrift areſo many motives,or arguments, fitted toperfuademento comeunto him. Amongst which, Christ, as thephysician offouls, comes under our firſt conſideration, in the textbefore us .

The occaſion oftheſe words of Chriſt, was the call of Matthew the publican, who having firſt openedhis heart, next o-

SERM . X. The Method of Grace. 295 pened his houſe to Chriſt, and entertains him there. This trange and unexpected change,wrought upon Matthew, quickly brings in all the neighbourhood, and many Publicans and finners reſorted thither; at which the ſtomachs of the proud Phariſees began to ſwell. From this occafion, they took offence at Chrift, and, in this verfe, Chriſt takes off the offence,byfuch an anſwer as was fitted, both for their conviction, and his own vindication. But when Jefus heard that, he faid unto them, The whole have no need ofa phyſician, but they that are fick."

He gives it, faith one, as a reason why he converſed ſo much with Publicans and finners, and fo little among the Pharifees, becauſe there was more work for him ; Chrift came tobe a phyſician to fick fouls ; Pharifees were fo well, in their own conceit, that Chrift faw theywould have little to do with him ; and fo he applied himself to thoſe who were more fenfible of their fickneſs .

In thewords, wehave an account of the temper, andstate, both of,

1. The fecure and unconvinced finner. 2. The humbled and convinced finner. And, 3.Of the carriage of Chriſt, and his different reſpect toboth. First, The ſecure ſinner is here deſcribed, both with reſpect to hisown apprehenfions ofhimself, asone that is whole, and alfoby his low value and eſteem for Chriſt,hefees noneedofhim ;

" The whole have no need of the phyſician."

Secondly, The convinced and humbled finner, is here, alſo, deſcribed, andthat both by his ſtate and condition, he isfick ; andby his valuation of Jesus Chrift, hegreatly needs him: they that are fick need the physician.

Thirdly, We have here Chrift's carriage, and different reſpect toboth; the former he rejects, and paſſeth by, as thoſe with whomhe hath no concernment; the latter he converſes with, in order to their cure.

Thewords, thus opened,are fruitfulinobſervations. I ſhall neithernote, nor infiſtupon any,beſide this one, which ſuits the ſcope ofmydiſcourſe, viz.

Doct. That the LordJesus Chriſt is the onlyphysicianforfick

Souls. The world is a great hospital, full of fick anddying fouls, all wounded by one and the fame mortal weapon, fin. Some are ſenſeleſs of their miſery, feel not theirpains,value not a phyſician; others are full ofſenſe, as well as danger; mourn underthe apprehenfion oftheircondition,and ſadlybewail it. The merciful God hath, in his abundant compaſſion to the periſhing

296 The Method of Grace. SERM . X. world, fent a phyſician from heaven, andgiven him his orders, under the great ſeal of heaven, for his office, Ifa. Ixi. 1 , 2. which he opened, and read, in the audience of the people.

Luke iv. 18. " The Spirit of the Lord is upon me, becauſe he " hath anointed meto preach good tidings unto the meek, he " hath fent me to bind up the broken-hearted," &c. He is the tree of life, whoſe leaves are for the healing of the nations : he is Jehovah Rophe, the Lord that healeth us ; and that as he is Jehovah Tzidkenu, the Lord our righteouſneſs. The brazen ferpentthat healed the Ifraelites in the wilderneſs, was an excellenttypeofour great phyſician Chriſt, and is expreſly applied tohim, John iii. 14. He rejects none that come, and heals all whomhe undertakes ; but, more particularly, I will,

First, Point at thoſe diſeaſes which Chriſt heals in fick fouls, and by what means he heals them.

Secondly, The excellency of this phyſician above all others : there isnone like Chrift, he is the only phyſician for wounded fouls.

First, We will enquire into the diſeaſes which Chriſt, the phyſician, cures ; and they are reducible to two heads, viz.

1. Sin ; and, 2. Sorrow. First, The disease offin ; in which three things are found ex-, ceeding burdenſfome to fick fouls.

1. The guilt, 2. The dominion, 3.The inherence of fin; all curedby this phyſician, andhow. First, The guilt of fin; this is a mortal wound, a ſtab in the very heart of a poor ſinner. It is a fond, and groundleſs diſtinction, that Papiſts make of ſins mortal and venial; all fin, in its own nature, is mortal ; Rom. vi. 23. " The wages of " ſin is death." Yet though it be ſo in its own nature, Chriſt can, anddoth cure it, by the ſovereign balſam of his own preciousblood ; Eph. i. 7. " Inwhomwe have redemption, through " his blood, the forgiveness of ſins, according to the riches of " his grace." This is the deepest, and deadliest wound, the foul of man feels in this world : What is guilt, but the obligationofthe foul to everlasting punishment and miſery ? It puts the foul under the ſentence of God to eternal wrath; the condemning ſentence of the great and terrible God; than which, nothing is found more dreadful, and inſupportable : put all pains, all poverty, all afflictions, all miſeries, in one ſcale, and God's condemnation in the other, and you weigh but ſo many feathers, against atalentoflead.

SERM. X. 297 TheMethod of Grace.

This diſeaſe, our great phyſician, Chriſt, cures, by remiſſion, which is the diffolving of the obligation to punishment; the loofing of the foul that was bound over to the wrath and condemnation of God, Col. i. 13, 14. Heb. vi. 12. Micah vii.

17, 18, 19. This remiſſion being made, the foul is immediately clearedfrom allits obligations topunishment. Rom. viii. 1. " There is no condemnation." All bonds are cancelled, theguilt of all fins ishealed, or removed, original and actual, great and ſmall. This cure is performed upon ſouls, by the blood of Chrift : nothing isfound, inheaven, or earth, beſides his blood, that is able to heal this diſeaſe. Heb. ix. 22. " Without ſhedding of blood there isno remiffion; " nor is it anyblood that will do it, but that, only, which dropped from the wounds of Chriſt. Ifa. liii. 5. By his ſtripes we are " healed." His blood, only, is innocent, and precious blood, 1Pet. i. 19. blood of infinite worth, and value; blood of God, Actsxx. 18. blood prepared for this very purpoſe, Heb. x. 5. This is the blood that performs the cure; andhow great a cure is it! for this cure, the fouls of believers ſhall be praiſing and magnifying their great phyſician in heaven, to all eternity; Rev. i. 5, 6. " To him that lovedus, and waſhed us from our fins, " in his own blood, &c. to him be glory and dominion, for ever and ever." "

Secondly, The nextevil in ſincured by Chriſt, is thedominion ofit over the fouls ofpoor finners. Where ſin is indominion, the foul is inavery fadcondition; for it darkens the underſtanding, depraves the confcience, ſtiffens the will, hardens theheart, miſplaces anddiſorders all the affections ; andthus e very facultyis wounded,by the power anddominion of finover the foul. How difficult is the cureofthisdiſeaſe ! it paſſes the ſkill of angels, or men, toheal it; but Chriſt undertakes it, andmakes a perfect cure ofit, at last, and this he doth by his Spirit. As he cures the guilt of fin by pouring out his blood for us; fohe cures thedominion of fin,by pouring out his Spirit upon us. Juſtification is the cure of guilt, ſanctification thecure ofthedominion of fin. For, First, As the dominion of ſin darkens the understanding, 1 Cor. ii. 14.ſo the Spirit ofholiness, which Chriſt ſheds upon hispeople, cures the darkness and blindness ofthatnoble facul ty, andreſtores it again, Eph. v. 8. They that weredarkneſs, are hereby light in the Lord ; the anointingofthe Spirit, teacheththem all things, 1 John ii. 27 .

Secondly, As the dominion of ſin depraved and defiled the

298 The Method of Grace. SERM . X.

confcience, Tit. i. 15. wounded it to that degree, as to diſable it to the performances of all its offices, and functions ; ſo that itwas neither able toapply, convince, or tremble at the word : So, when the Spirit of holiness is ſhed forth, O what a tender ſenſe fills the renewed confcience! For what ſmall things will it check, ſmite, and rebuke ! How ſtrongly will itbind to duty, andbar againſt ſin !

Thirdly, As thedominionof ſin ſtiffened thewill, and made it ſtubborn, and rebellious ; ſo Chrift, byfanctifying it, brings ittobe pliant, and obedient to the will of God. " Lord(faith " the finner,) what wilt thou have me todo!" Acts ix. 6.

Fourthly, As the power of finhardeneth the heart, ſo that nothing could affect it, or make any impreſſion upon it; when fanctification comes upon the ſoul, it thaws, and breaks it, as hard as it was, andmakes it diffolve, in the breast ofa finner, in godly forrow, Ezek. xxxvi. 26. " I will take away the heart " of stone out of your flesh, and I willgive you an heart of " fleſh." It willnow melt, ingenuously,under the threatnings of the word, 2 Kings xxii. 19. or the strokes of the rod, Jer. xxxi. 18. or the manifestations ofgrace and mercy, Luke vii. 38.

Fifthly, As thepower of fin miſplaced anddiſordered all the affections, ſo fanctification reduces them again, and fets them right, Pfal. iv. 6, 7. And thus you ſeehow fanctificationbecomes the rectitude, health, andduetemper of the foul, fo far as it prevails, curing the diſeaſes that ſin, in its dominion, filled the foul with. True it is, this cure is not perfected in this life ; there are ſtill ſome remains of the old diſeaſes, in the holieſt fouls, notwithstanding fin bedethroned from its dominion over them: but the cure is begun, and daily advances towards perfection, and at last willbe compleat, as will appear in the cureofthe next evil of fin; namely,

Thirdly, The inherence of fin in the ſoul: this is a fore difeafe, the verycore and root of all ourothercomplaints and ailes. This made theholy apostlebemoanhimself, and wail ſo bitterly, Rom. vii. 17. becauſe of" ſinthat dwelt in him:" And the fame miſery is bewailedby all fanctified perfons, allthe world over.

Tis a wonderful mercytohave the guilt anddominionoffin "cured, but we shall never be perfectly found, andwell, till the exiſtence, or in-dwelling of fin, in our natures, be cured too: when once that is done, thenwe shall feel nomore pain, nor forrows for fin : andthis ourgreat physician will at laft perform for us , and upon us. But as the cure ofguilt wasby ourjuſtification, thecure of thedominion of finbyourfanctification ;

SERM. X. The Method of Grace.. 299 ſothe third and laſt, which perfects the whole cure, willbe by our glorification; and, till then, it is not to be expected. For it is a clear cafe, that fin, like ivy in the old walls, will never be gotten out tillthe walls be pulleddown, and then it is pulled up by the roots. This cure Chriſt will perform in a moment, upon our diffolution. For it is plain, First, That nonebut perfected fouls, freed from all fin, are admitted into heaven, Eph. v. 27. Heb. xii. 23. Rev. xxi. 27.

Secondly, It is as plain, that no fuch perſonal perfection, and freedom is found in any man, on this fide death, and the grave,

1 John i. 8. 1 Kings viii. 46. Phil. iii. 12. a truth, ſealedby the fadexperience of all the faints on earth.

Thirdly, If ſuch freedom, and perfection must be before we canbe perfectly happy,and no ſuch thing be done in this life; itremainsthat it must be done immediately upon their diffolution, and at the very time of their glorification : as fin came in atthe timeofthe union of their fouls and bodies in thewomb, fo it will go out at the time of their ſeparationby death ; then will Chriſt put the laſt hand to this glorious work, and perfect thatcurewhichhath been ſo long under his hand, inthis world : and thenceforth ſin ſhallhave no power upon them, it hall never tempt them more, it ſhall never defile them more, it ſhall never grieve and ſadden their hearts any more : henceforth it ſhall nevercloud their evidences, darken their underſtandings, or give the leaſt interruption to their communion with God. When fin is gone, all theſe, its miſchievous effects, are gone with it. So that I may ſpeak it to the comfort of all gracious hearts, according to what the Lord told the Ifraelites, in Deut.

xii. 8, 9. (to which I allude, for illuſtration of this moſt comfortable truth) " Ye shall not do after all the things thatye do " here thisday, everyman whatsoever isright in his own eyes, " for yeare not as yet come to the reſt, and to the inheritance " which the Lord your God giveth you." Whilftyou are under Chrift's cure upon earth, but not perfectly healed, your underſtandings mistake, your thoughts wander, your affections are dead, and your communion with God isdaily interrupted; but itſhall not be ſo in heaven,where the cure is perfect : you ſhall notthereknow, love, or delight in God, inthe manner you do this day ; for you are not, as yet, come to the reſt, and to the inheritancewhich the LordyourGodgivethyou. And ſomuch as to the diſeaſes offin, and Chriſt's method of curing them.

Secondly, As Sin is the diſeaſe of the faints, fo, alſo, is for row; the beſtfaints muſt paſs thro' the valley of Bacha, ta

Qq2

300 The Method of Grate. SERM .X. heaven. How manytears fallfrom the eyes of thefaints,upon the account of outward, as well as inward troubles ; even after their reconciliation with God ? "Through much tribula-

" tionwe must enter intothekingdom of God," Acts xiv. 22. Itwouldbe too greatadigreſſion, in this place, tonotebut the moregeneral heads, under which almoſt infinite particulars, of troubles and afflictions, are found: it ſhall fuffice only to thew, thatwhatever diſtreſs, or trouble, any poor foul is in,upon anyaccountwhatsoever; ifthat foulbelongs to Jefus Chrift, he will takecare of it, for the present, and deliver it, at laſt,by a completecure.

First, Chriſt cures troubles, byfanctifying them to the fouls of his, that are under affliction, andmakes their very troubles medicinal, andhealingto them. Trouble isaſcorpion, andhath adeadly ſting; but Chriſt is a wifephysician, and extracts a ſovereignoiloutof thisſcorpion, thatheals the wounditmakes. By afflictions,ourwife phyſician purges ourcorruptions,and ſoprevents, or cures, greater troubles, by leſſer ; inward forrows, by outward ones. Ha. xxvii. 9. "By this, therefore, ſhallthe ini- " quityof Jacobbe purged; and this is all the fruit, totake "wayhis fin."

Secondly, Chriſt cures outward troublss, by inward confolations,which are made toriſe inthe inner man, as high as thewatersof afflictiondo upon the outward man, 2Cor. i. 5. One dropofſpiritual comfort, is ſufficient to ſweeten a whole ocean of outward trouble. It was an high expreſſion ofan afflicted father, whom God comforted, juſtupon thedeathof his dear and only fon, † with ſome clearermanifeſtations of his lovethan was usual : "O, ſaid he, might I but have ſuch confolations as " theſe, I could be willing (were it poſſible) to lay anonly fon " intothe grave everyday Ihavetolivein thisworld." Thus all the troubles of the world are curedby Chriſt. John xvi. 33. " In the world ye ſhall have trouble, butinmeye ſmall "havepeace."

Thirdly, Chrift cures all outward forrows and troubles inhis people bydeath,which is theirremovalfromthe place offorrows, topeace and reſt for evermore. NowGod wipes all tears from their eyes, andthe days of their mourning areatan end ; the then putoffthegarments and ſpiritof mourning, and enter intopeace, Iſa. lvii. 2. They come to that place, and ſtate, where tears and fighs are things unknown to the inhabitants ;

Nihil corpusfentit innervo, cum animafit incalo. i. e. The bodyhas no feeling,when the foul is in heaven.

SERM. X. The Method of Grace. 301 one ſtepbeyondthe ſtate of thismortality,brings us quite out of the fight and hearing, of all troubles and lamentations. Theſeare the diſeaſes offouls; fin, andforrow ; and thus they are curedby Chriſt, the physician.

Secondly, Next 1 ſhall ſhew you, that Jesus Chriſt is the only physician of fouls, none likehim fora fickfinner : And this willbe evident, indivers reſpects.

First, None fo wife, and judicious, asJeſus Chriſt, to underſtand, and comprehend the nature, depth, anddanger offouldiſeaſes. Ohow ignorant and unacquainted are men with the

and cafe of afflicted fouls ! But "Chriſt hath the tongue " of the learned, thathe ſhould know how to fpeak aword in " ſeaſon tohim that isweary," Ifa. 1. 4. Heonly underſtands the weight of fin, anddepth ofinward troubles of fin.

Secondly, None fo able to cure, and heal the wounds of af Aicted fouls, as Chriſt is; he, only, hath thoſe medicines that can curea fick foul. The blood of Chrift, and nothing else, inheaven or earth, is able to cure the mortal wounds which guilt inflicts uponatrembling confcience: letmentry all other receipts, and coſtlyexperience ſhallconvincethem of their inſufficiency. Confcience may be benumbedby ſtupefactivemedicines, prepared bythedevil for that end; but pacified it can never be, butby thebloodof Chriſt, Heb. xvi . 22.

Thirdly, None ſo tender-hearted, and ſympathizing with fick fouls, as Jefus Chrift ; he is full ofbowels and tender compaſſions to afflictedfouls: he isone that canhave compaffion, becauſehehathhad experience, Heb.v. 2. If I must come into the chirurgeon's hands with broken bones, givemefuch anone, tochuſe, whoſe ownbones havebeenbroken, who hath felt the anguiſh in himself. Chriſt knows what it is, by experience, having felt the anguiſh ofinward troubles,theweight of God's wrath, and the terrors ofa forſaking God, more than any, or all the fons of men : this makes him tender over diſtreſſed ſouls.

xlii. 3. "Abruiſed reedhe will not break, and ſmoking flax

" he will not quench."

Fourthly, None cures, in fowonderful a method, as Chrift doth; he heals us by his ſtripes, Ifa. liii. 5. The phyſician dies, that the patient may live; his wounds muſt bleed, that pursmaybe cured: he feels theſmart andpain, thatwe might have eaſe and comfort. No phyſician, but Chrift, will cure othersatthisrate.

Fifthly, None ſo readyto relieve a fick foul, as Chriſt ; he is withinthe call of a diſtreſſed ſoul at all times. Art thou fick for fin, wearyoffin,andmadetruly willing topart with fin ?

302 The Method of Grace. SERM . X.

lift up but thy fincere cry to the Lord Jeſus for help, and he will quickly be with thee. When the prodigal, the emblem of aconvinced, humbled ſinner, ſaid, inhimself, I will return tomy father, the father ran to meet him, Luke xv. 20. Hecan be with thee in a moment.

Sixthly, Noneſo willing to receive and undertake all diſtreſ ſedand afflicted ſouls, as Jefus Chriſt is : he refuſes none that come tohim. John vi. 37. " He that cometh unto me, Iwill " innowiſe caſt out." Whatever their ſins have been, or their forrows are ; however theyhave woundedtheir own souls with the deepest gaſhes of guilt; howdeſperate and helpleſs ſoever their caſe appears, intheir own, or others eyes ; he never puts themoff, or difcourages them, if they be but willing tocome,

Ifa. i. 18, 19.

Seventhly, None ſohappyand ſucceſsful, as Chriſt ; he never fails of performing aperfect cure upon thoſe he undertakes: never was it known that anyfoul miſcarried in his hands, John iii. 15, 16. , Other phyſicians, by mistakes, by ignorance, or careleſſneſs, fill church yards, and caſt away the lives of men; but Chriſt ſuffers none toperiſh,thatcommit themselves tohim. Eightly, None ſo free and generous, as Chriſt ; he doth all gratis: he fellsnot his medicines, though they be of infinite value; but freelygives them; Ha. lv. 1." He that hath nomo " ney, let him come." If anybe ſent away, it is the rich, Luke i. 53. not the poor andneedy: thoſe that will not accept their remedyas a free gift, but willneeds purchase itat a price.

Ninthly, and lastly, None rejoice in the recovery of fouls, more than Chriſtdoth. O ! it is unspeakablydelightful to him tofee theefficacy of hisblood upon our fouls ; Iſa.liii. 11. "He " ſhall fee the travail of his foul, (i.e. the ſucceſs of his death " and ſufferings) and ſhallbe fatisfied." Whenhe foreſawthe fucceſs of the gospel upontheworld, it isfaid, Luke x. 21. " In " that hour Jeſus rejoiced in Spirit." Andthus you fee, there is nophyſician like Chriſt, for fick fouls.

Theuſes of this point are,

For information and direction" First, From whencewe are informedofmanygreatand neceſſary truths, deducible from this : As,

Infer. 1. How inexprefſſible is thegrace of God, in providing fuch a physician as Chrift,for thefick and dyingfouls offinners! Obleſſedbe God, that there isabalm in Gilead, andaphysician there! thattheir cafe is notdefperate, forlorn and remedileſs, as that the devils anddamned is. There isbutonecafe except ed fromcure, andthat, ſuch as is not incident toany fenfible,

SERM . X. The Method of Grace. 303 afflicted foul, Mat. xii. 31. and this only excepted, all manner of fins and diſeaſes are capable ofa cure. Though there be fuch adiſeaſe as is incurable, yettake this for thy comfort, never any foul was fick (i. e.) ſenſibly burthenedwith it, and willing to come to Jefus Chriſt for healing: for under that ſin the will is ſowounded, thattheyhave no defire to Chriſt. O ineſtimablemercy ! that the ſickeſt ſinner is capable ofa perfect cure ! Therebethousands, and tenthouſands, now inheavenandearth, who faid once, Never was any cafe like theirs; ſo dangerous, fo hopeleſs. The greateſtoffinners have been perfectlyrecovered by Chriſt, 1 Tim. i. 15. 1 Cor. vi. 11. O mercy, never to be dulyeſtimated!

1 Infer. 2. What a powerful restraintfromfin, isthe very methodordainedby Godfor thecure ofit ! Ifa. liii. 5. " By his ſtripes we are healed." The phyſician muſt die, that the patient might live; no otherthingbut theblood,theprecious blood of Chriſt, is found in heaven or earth able to heal us, Heb. ix. 22,

26. Thisblood of Chriſt must be freſhlyapplied to every new wound finmakes upon our fouls, 1 John ii. 1, 2. every new fin wounds him afreſh, opens thewounds of Chrift anew. Othink of this, again and again, you that ſoeasilyyieldto thefolicitationsof Satan : Is it ſo eaſy, and ſocheap, to fin, asyou feemto make it ? Doth the cure offouls coſt nothing? True, it is free tous, butwas it ſo to Chriſt ? No, no, itwas not; heknows thepriceofit, though you do not: Hath Chriſt healed you by his ſtripes, andcanyou put him under freſh ſufferings for you fo eaſily? Have you forgot alſo your own fickdays and nights for fin, that you are careleſs in refifting and preventing it ? Sure it 'is not easy for faints towound Chriſt, and their own fouls, at one ſtroke. Ifyou renew your fins, you muſt alſo renewyour forrows and repentance, Pfal. li.title. 2Sam. xii. 13.you must feelthe anguiſh and painof a troubled ſpirit again, things with whichthe faints are not unacquainted ; ofwhich theymayſay, as the church, " Remembring my affliction,the wormwood and " the gall, my soul hath them ſtillinremembrance," Lam. iii.

19. Yea, and ifyou will yet be remiſs in your watch, and fo eafily incur new guilt, though apardon intheblood of Chrift may heal your fouls,yetsome rod or other, inthe hand ofadiſpleaſed father, ſhall afflict yourbodies, or ſmiteyou in your outward comforts, Pfal. lxxxix. 23. : Infer. 3. IfChrist be theonlyphysician offickfouls, whatfin andfolly is itfor men to take Christ's work out ofhishands, and attempt to be theirownphysician ? TThus do thoſe that fuperftitiouſly endeavour to heal their

304 The Method of Grace. SERM.X.

fouls, by afflicting their bodies; not Chriſt's blood, but their own, muſt be the plaiſter and as blind Papiſts, ſo, many carnal and ignorant Proteſtants ſtrive,byconfeſſion, reſtitution, reformation, and ſtricter courſe of life, toheal thoſe wounds that fin hathmade upon their fouls, without any reſpect to the blood of Chriſt: but this courſe ſhall not profit them at all. It may, for a time, divert, but can never heal them : the wounds, ſo ſkinned over, will open andbleed again. God grant itbe not when our fouls ſhall be out of the reach of the true andonly remedy.

Ipfer. 4. Howfadis the case ofthoſefouls, towhom Chrift hath not yet been a physician ? They are mortally wounded, by fin, andare like to die of their ſickness ; no ſaving, healing applications have hitherto been made unto their fouls : and this is the cafeofthe greatest partofmankind, yea, of them that live under thediscoveries of Chriſt in the gospel. Whichappearsby theſe fad ſymptoms.

First, In that their eyes have notyetbeenopened, to fee their fin and mifery; in which illumination,the cure offoulsbegins, Acts xxvi . 18. To this day he hath not given them eyes to ſee, Deut. xxix. 4. butthat terrible ſtroke of God, which blinds andhardens them, is too viſibly upon them, mentionedin Ifa. vi. 9, 10. No hope ofhealing, till the finner's eyes be opened to ſeehis fin and miſery.

Secondly, In that nothing will divorce and ſeparatethem fromtheir lufts ; a fure ſign theyare not under Chrift's cure, nor wereever made fick of fin. O if ever Chriſt be a phyſician to thy foul, he will make thee loathe what now thou loveſt, and ſay to thy moſt pleasant and moſt profitable lufts,Getye hence,

Ifa. xxx. 22. Tillthen, there is no ground to think that Chrift is a phyſician to you.

Thirdly, In that they haveno ſenſible andpreſſing needof Chriſt, nor make any earneſt enquiry afterhim, as, moft certainly,youwoulddo, ifyou wereinthewayofhealingandrecovery. Theſe, andmany other fad ſymptoms, do too plainly diſcover thediſeaſe of fin, to bein its full ſtrength uponyour fouls; and ifit ſocontinue, howdreadful willthe iſſuebe? See Ifa. vi. 9,

10. Infer. 5. What cause have they to be glad, that areunder the hand and care of Christ, in order toa cure, andwho do find, or may, upon due examination, find their fouls are in a very hopeful way of recovery ! Can we rejoice when the

ofa natural diſeaſe is broken, andnaturebegins to recover cafe and vigour again? And ſhall we not much more re-

SERM . X. The Method of Grace. 305 joice, whenour fouls begin tomend, andrecover ſenſibly, and allcomfortable ſigns ofhealth and life appear upon them ? particularly, whenthe understanding, which was ignorant and dark, haththe lightof life beginning todawn into it; fuch is that in

1 John ii. 27. When the will, which was rebellious and inflexible to thewill of God, isbrought tocomply with that holy will, ſaying, " Lord, what wiltthou have me todo ?" Acts ix. 6. When the heart, which was harder than an adament, is now brought tocontrition for fin, and canmourn as heartily over it, as ever a father did for a dead ſon, a beloved, and only fon ; when its averſations from God are gone, atleast have no fuch power as once they had; but the thoughts are now fixed much upon God, and ſpiritual things begin to grow pleaſant to the foul; when times ofduty come to be longed for, andthe foul never better pleaſed than in ſuch ſeaſons : when the hypocriſy of the heart is purged out, ſo that we begin to do all that we do hear. tily,asunto the Lord, and not unto men, Col. iii. 23. 1 Theff.

ii. 4.: when we begin to make confcience offecret fins, Pfal. cxix. 113., and of fecret duties, Matth. vi. 5, 6.: when we have anequal reſpect to all God's commandments, Pfal. cxix. 8., and our hearts are under the holy, and awful eye of God, which doth, indeed, over-awe our fouls, Gen. xvii. 1. Owhat

of a recovering foul are theſe ! Surely fuch are in the ſkilful hand of the great Phyſician, who will perfect what yet remains tobe done.

Second use for direction . In the laſt place, this point yields us matterof advice anddirection topoor fouls that are under the diſeaſe of fin; andthey are of two forts, which I will diſtinctly speak to : viz. First, Such as are under their firſt ſickness of ſpiritual forrow for fin, and know not what courſe to take : or, Secondly, Such as have been longer in the hands of Chriſt the Phyſician, but are troubled to fee the cure advance ſo ſlowly upon them, and fear the iſſue.

First, As to thoſe that are in their firſt troubles for fin, and knownot what courſe to take for eaſe and ſafety ; Iwould addreſs to them theſe following counſels.

First, Shut yourears against thedangerous counſels ofcarnal perfons, or relations; for as they themselves are unacquainted with theſe troubles, ſo alſo are they with all proper remedies : and it is very uſual with the devil to convey his temptations to diſtreſſed fouls, by ſuchhands; becauſe, by them, he cando it with leaft fufpicion. It was Auguſtine's complaint, that his VOL. II. RE

306 The Method of Grace. SERM . X own father took little care for his foul ; and many parents act, in this cafe, as ifthey were employed by Satan.

Secondly, Be not too eager toget outof trouble, but becontent to take God's way, and wait his time. No woman that is wife, would defire tohave her travail haftened one day before theduetime; nor will it be your intereſt tohaften too foon out oftrouble. It istrue, times of trouble are apt toſeem tedious ; but a falfe peace will endanger you more than a long trouble : aman may lengthen his own troubles to the loss of his own peace, andmay ſhorten them to the hazard of his own foul.

Thirdly, Open your cafe to wife, judicious, andexperienced Chriſtians, and eſpecially the ministers of Chriſt, whoſe office it is to counfel and direct you in theſe difficulties ; and let not your troubles lie, like a fecret, ſmothering fire, always in your own breafts. Iknow men are more ashamed toopen their fins under convictions, than they were to commit them before conviction : but this is your intereſt, and the true way to your reftand peace. If therebe with you, or near you, an interpreter, one ofa thousand, to ſhew you yourrighteouſneſs, and remedy, as it lies in Chriſt; neglect not your own fouls, in a finful concealment of your cafe : itwillbe thejoy of their hearts tobe employed in fuch work as this.

Fourthly, Be much with God in ſecret, open your hearts to him, and pour out complaints into his boſom. The eii . Pfalm bears a title very fuitable to your caſe and duty; yea, you will findifyour troubles work kindly, and God intend a cure upon your souls, that nothing willbe able to keep God andyour fouls afunder : whatever your incumbrances in the world be, fome timewillbedaily redeemed, to be ſo ſpent betwixtyou and God.

Fifthly, PleadhardwithGod, inprayer, for help and healing. " Heal my foul, (faith David) for Ihave finned against thee," Pfal. xli. 4. Tell him Chriſt hath his commiſſion ſealed for fuch as you are: he was ſent to " bind up the broken-hearted," На. Іхі. г. Tell him he came into the world, " to feek and " fave that which was loft," and fo are you now, in your own account and apprehenfions. Lord, what profit is there inmy blood? Wilt thou pursue adried leaf? And why is my heart wounded with the fenfe of fin, and mine eyesopen to ſeemy danger and mifery? Are not theſe the firſt dawnings ofmercy upon finners ? O let it appear, that the timeofmercy, even the fet time, is nowcome.

Sixthly, Understand your peace tobe in Chriſt only, and faith tobe the onlyway to Chriſt and reft; letthe great enquiry of your fouls be after Chriſt and faith; ſtudy the nature andne-

SERM . XI. 307 The Method of Grace."

andcry to God, day and night, for ſtrength to carry you to Chrift in the way of faith .

Secondly, As to thoſe that have been longer under the hands of Chriſt, andyet are ſtill in troubles, and cannot obtain peace, buttheirwoundsbleed ſtill, and alltheyhear infermons, ordo in the way ofduty, will not bring them to reft; to ſuch Ionly add two or three words for a clofe.

First, Confider whether you ever rightly cloſed with Chrift finceyour firſt awakening, and whether there be not fome way offin, inwhich you ſtill live: if ſo, no wonderyourwounds are kept open, and your souls are ſtrangers to peace.

Secondly, If you be confcious ofno fuch flaw in the foundation, conſiderhow much of this trouble may arife fromyour conſtitution andnatural temper, which being melancholy, will be doubtfuland fufpicious; you mayfind it ſo in othercafes of lefs moment, and be ſure Satan will notbewanting to improve it.

Thirdly, Acquaint yourſelves more with the nature of true jullifying faith; a mistake in thathath prolonged the troubles ofmany: ifyou look for it inno other actbut affurance, you may easily overlook it, as it lies, in the meantime, in your affiance or acceptance. A true and proper conception of ſaving faithwouldgo far in thecure ofmany troubled fouls.

Fourthly, Bemore thankfultofhun fin, than to get yourſelves clear oftrouble : it is ſad to walk indarkness, but worſe to lie underguilt. Say, Lord, Iwouldrather be grieved myself, than bea grief to thy Spirit. Okeep mefrom fin,how long foever thou keep me underforrow. WaitonGod in thewayoffaith, and in a tender ſpirit towards fin, and thywounds ſhall behealedatlaſt bythy great Phyſician .

Thanks be to God for Jesus Christ .

SERMON XI.

Containing the Second Motive to enforce the general

Exhortation, from a fecond Title of CHRIST.

Luke i. 72. To perform the mercy promised to ourfathers, and remember his holy covenant. THIS fcripture is part of Zechariah's prophecy, at the rifingof that bright ſtar John, the harbinger and foreRr2 1

308 The Method of Grace. SERM . XI.

runner of Chriſt : They are fome of the firſt words he ſpake after God had loofed his tongue, which, for a time, was ſtruck dumb for his unbelief. His tongue is nowunbound, and at liberty to proclaim to all the world, the unspeakable riches of mercy through Jeſus Chriſt, ina fongof praise. Wherein note,

The mercy celebrated, viz. redemption by Chriſt, ver. 68. Thedeſcription of Chriſt by place and property, ver. 69. The faithfulness of God in our redemption thisway, ver. 70. The benefit of being ſo redeemed by Chriſt, ver. 71 .

The exact accomplishment of all the promises made to the fathers in fending Chriſt, the mercy promiſed into the world, ver. 72. " To perform the mercy promised toour fathers," &c.

In theſe words we find two parts, viz.

1. A mercy freely promiled. 2. The promised mercyfaithfully performed. First, You have a mercy freely promised, viz. by God the Father, from the beginning of the world, and often repeated and confirmed in ſeveral ſucceeding ages, to the fathers, in his covenant-transactions.

This mercy is Jeſus Chriſt, ofwhom he ſpeaks in this prophecy; the fame which he ſtiles " An horn of falvation in the " houſe of David," ver. 69.

The mercy of God in fcripture, is put either for,

1. His free favour to the creature. Or, 2. The effects and fruits of that favour. It is put for the free and undeſerved favour of God to the creature, and this favour of God may reſpect the creature two ways, either as undeserving, or as ill-deferving.

It reſpected innocent man, as undeferving ; for Adam could putnoobligationuponhisbenefactor. Itreſpectethfallenman, as ill-deferving. Innocent man couldnot merit favour, and fallenmandidmeritwrath: the favour or mercy of God to both is everyway free; and that is the firſt acceptation of the word mercy: but then it is alſo taken for the effects and fruits of God's favour, and theyare either

1. Principal and primary : or, 2. Subordinate and ſecondary. Of ſecondary and ſubordinate mercies, there are multitudes, both temporal, reſpecting thebody,and ſpiritual, reſpecting the

but the principal and primary mercy is but one, and that is Chriſt, the first born of mercy; the capital mercy, the comprehenfive root-mercy, from whom are all other mercies ; and therefore called by a fingular emphasis in my text, The mercy, is the mercy of all mercies ; withoutwhomnodrop ofſaving

SERM. XI. 309 The Method of Grace. mercy can flow toany of the ſons of men ; and in whom are all the tender bowels ofdivine mercy yearning upon poor finners. Themercy,and the mercy promised. The firſt promise of Chrift was made to Adam, Gen. iii. 15. andwas frequently renewed afterwards, to Abraham, to David, and, as the text ſpeaks, unto thefathers, in their respective generations.

Secondly, We find here alſo, the promised mercy faithfully performed : " To perform the mercy promised." What mercy foeverthe loveof God engagedhim to promiſe, the faithfulness of God ſtands engaged for the performance thereof. Chriſt, the promiſedmercy, isnot only performed, truly, but he is alſo performed, according to the promise in all the circumstances thereof, exactly. Sohe was promiſed to the fathers, and juſt ſo performed to us their children : Hence the note is,

Doct. That Jesus Christ, the mercy ofmercies, was graciously promised, and faithfully performedby God to hispeople. Threethings are here tobe opened :

Secondly, Whatkind of mercy Chriſt is to his people. Thirdly, Howthis mercy was performed.

First, Chriſt is the mercy, emphatically fo called ; the peerleſs, invaluable, and matchless mercy : Becauſehe is the prime fruit of the mercyof God to finners. The mercies of God are infinite ; mercy gave theworld, and us, ourbeing ; allour protections, proviſions,andcomforts, inthis world,are the fruitsof mercy, the free gifts of divine favour : But Chriſt is the firſt andchief; all othermercies, comparedwith him, are but fruits from that root, and ſtreams from that fountain of mercy ; the verybowels of divine mercy are in Chriſt, as in ver. 78. according to the tender mercies, or, as the Greek, the yearning bowels of the mercy of God.

Secondly, Chriſt is the mercy, becauſe allthe mercy of God tofinners, isdiſpenſed, and conveyed through Chriſt to them, John i. 16. Col. ii. 3. Eph. iv. 7. Chriſt is the medium of all divine communications, the channel of grace; through him are both the decurfus et recurfus gratiarum; the flows of mercy from God to us, and the returns of praiſe from us to God. Fond and vain, therefore, are all the expectations of mercy out of Chriſt ; no drop ofſaving mercy runs beſide this channel.

Thirdly, Chriſt is the mercy, becauſe all inferior mercies derive both their nature, value, sweetness, and duration from Chriſt, the fountain-mercyofall other mercies.

First, Theyderive their nature from Chriſt ; for out of him, thoſethingswhichmen call mercies, are rather traps, and ſnares,

310 SERM . XI The Method of Grace. than mercies tothem, Prov. i. 32. The time will come, when the rich, that are chriſtleſs, willwith, O thatwe had been poor ! And nobles, that are not ennobled by the new birth, O that we hadbeenamong the low rank of men! Allthese things that paſs for valuable mercies, like cyphers, ſignify much when fuch an important figure as Chriſt ſtands before them, elſe they fig. nify nothing to any man's comfort or benefit.

Secondly, They derive their value, as well as nature, from Chrift : For how little, I pray you, doth it ſignify to any man to be rich, honourable, politic,and ſucceſsful in all his deſigns in the world, if, after all, he must lie down in hell ?

Thirdly, All other mercies derive theirsweetness from Chriſt, and are but infipid things without him. There is a twofold fweetneſs inthings ; one natural, anotherſpiritual: Thoſe that are out of Chrift can reliſh the firſt, believers only relish both : They have the natural ſweetneſs that is in mercy itſelf, and a

from Chrift and the covenant, the way in which they receive them. Hence it is, that fome men taſte more ſpiritual ſweetneſs in their daily bread, than others do in the Lord's Supper; and the fame mercy, by this means, becomes afeaſt to foulandbodyatonce.

Fourthly, All mercies have their duration, and perpetuity, from Chrift ; all chriſtleſs perſonsholdtheir mercies upon the greatest contingencies,and terms ofuncertainty; iftheybe con. tinuedduring this life, thatisall: Thereisnotonedrop ofmer.

cy after death. But the mercies of the faints are continued to eternity; the end of their mercies on earth, is thebeginning of their better mercies inheaven. There is a twofold end ofmer cies, one perfective, another deftruclive ; the death of the faints perfects and completes their mercies, the death of the wicked deſtroys and cuts off their mercies: For theſe reafons, Chrift is called the mercy.

Secondly, In the next place, let usenquire what manner of mercy Chriſt is ; and we shall find many lovely, andtranſcendent properties to commend him to our fouls.

First, He is a free, and undeſerved mercy, calledupon that account, Thegift of God, Johniv. 10. And to ſhew how free this giftwas,Godgave him touswhenwewere enemies, Rom. v. 8. Needs muſt that mercy be free, which is given, not only to the undeſerving, but to the ill-deſerving; the benevolence of God was the fole, impulfive cauſeofthis gift, John iii. 16.

Secondly, Chriſt is afullmercy, replenishedwith all that anſwers to the wishes, or wants of finners ; inhim, alone, isfoundwhatever thejuftice ofan angry God requires for fatisfaction, or the

SERM . XI. The Method of Grace. 311 neceſſities offouls require for their fupply. Chriſtisfull ofmercy, both extensively, and intensively in him are allkinds, and forts of mercies ; and inhim are the highest and most perfect. degrees ofmercy; " For itpleaſedthe Father, thatinhim thould " all fulneſs dwell," Col. i. 19.

Thirdly, Chrift is theseasonable mercy, given by the Father to usindue time, Rom. v. 6. Inthe fulnessoftime, Gal. iv. 4 . a ſeaſonable mercy in his exhibition to the world ingeneral, and aſeaſonable mercy in his application to the ſoul in particular; the wisdom of God pitched upon the beſttime for his incarnation, and ittakes the very propereft for his application. When a poor foul is diſtreſſed, loſt, at its wits end, and ready to perich ; then comes Chrift : AllGod's works aredone in ſeaſon, but nonemore feaſonable than this great work ofſalvationby Chrift.

Fourthly, Chriſt is the neceffary mercy, there is an abſolute neceffity of Jeſus Chrift; hence in ſcripture he is called the " bread of life," John vi. 48. he is bread to the hungry ; he is the" water of life," John vii. 37. as cold water to the thirſty foul. He is a ranſom for captives, Mat. xx. 28. a garment to the naked, Rom. xiii. ult. Bread is not ſo neceſſary to the hungry, nor water to the thirity, nor a ranſom tothe captive, nor agarment to the naked; as Chriſt is to the foul of a finner: The breath of our noftriis, the life of our fouls, is in JefusChriſt .

Fifthly, Chrift is afountain-mercy, and all other mercies flow from him: A believer may ſay with Chriſt, " All my " ſprings are in thee;" from his merit, and from his ſpirit, flow our redemption, juſtification, ſanctification, peace, joy in the Holy Ghost, and bleſſedneſs in the world to come : " In that day ſhall there be a fountain opened, Zech. xiii. 1.

66 Sixthly, Chrift is afatisfying mercy; he that is full of Chriſt, can feel the want of nothing. I defire to know nothing, " but Jeſus Chriſt, and him crucified," 1 Cor. ii. 2. Chrift bounds and terminates the vaſt defires of the foul: He is the very fabbath of the foul. How hungry, empty, and ſtraitned, on every fide, is the foul of man, in the abundance and fulness of all outward things, till it come to Chriſt ? the weary mo. tionsofa refileſs ſoul, like thoſe ofariver, cannot be at reſt till theypour themselves into Chriſt, the ocean ofbleſſedneſs.

Seventhly, Chriſt is a peculiar mercy, intended for, and applied toa remnant amongmen; fome would extend redemption as large as the world, but the goſpel limits it to thoſe, only, that believe; and thoſebelievers are, upon that account, called

312 The Method of Grace. SERM . XI. apeculiar people, 1 Pet. ii. 9. The offers of Chriſt, indeed, are large, and general ; but the application of Chriſt isbut too few, Ifa. liii. 1. The greater cauſe have they, towhom Chriſt comes, to liewith their mouths in the dust, astonished,and overwhelmedwith the ſenſe of ſo peculiar and distinguiſhing a mercy.

Eightly, Jeſus Chriſt is a fuitable mercy, fitted, in every reſpect, to all our needs and wants, 1 Cor. i. 20. wherein the admirable wisdom of God is illustriouslydiſplayed; " Ye are " complete in him," (faith the apoſtle) Col. ii. 20. Arewe enemies ? He is reconciliation : Are we fold to fin and Satan ? He is redemption : Are we condemned bythe law ? He is the Lord our righteouſneſs: Hath fin polluted us ? He is a fountain openedfor fin, and for uncleanneſs : Are we loſt, by departing from God ? he is the way to the Father. Reſt is not ſo ſuitable to theweary, nor bread tothehungry, as Chriſt is to the fenfible finner

Ninthly, Chriſt is an astonishing and wonderful merey ; his Name is called wonderful, lia. ix. 6. and as his name is, ſo is he, a wonderful Chriſt : His Perſon is awonder. 1 Tim. iii. 16. " Great is the mystery of godliness, God manifeſted in the ", fleſh:"

His abaſement wonderful, Phil. ii. 6. His love is a wonderful love; his redemption full ofwonders; angels defire to look into it. He is, and will be admiredby angels andfaints toall eternity.

Tenthly, Jefus Chriſt is an incomparable, and matchless mercy; " as the apple-tree among the trees of the wood, ſo is my be- " loved among the fons," (faith the enamoured ſpouſe) Cant. ii. 3. Draw the comparison how you will, betwixt Chriſt and all other enjoyments, you will find none, in heaven or earth, to equalhim : He is more than all externals, as the light of the fun is more than that of a candle : Nay, eventhe worst of Chrift is better than the best of the world; his reproaches are better than the world's pleaſures, Heb. xi. 25. He is more than all fpirituals, as thefountain is more thanthestream. He is more than justification, as the cauſe is more than the effect ; more than fanctification, as theperfon himtelf is more than the image, or picture. He is more than all peace, all comfort, alljoys, as the tree is more than thefruit. Nay, drawthe comparisonbetwixt Chrift and things external, andyou will findhim better than they; for what is heaven without Chriſt ? Pfal. Ixxiii. 25. " Whom have I in heaven but thee ? " IfChriſt mould say to the faints take heavenamongyou, but asfor me Iwillwithdraw myſelffromyou ; the faintswouldweep, even inheaven itſelf,

SERM. XI. The Method of Grace.

1 313 and ſay, Lord, heaven will be no more heavento us, except thou be there ; who art by far the better half ofheaven .

Eleventhly, Chriſt is an unfearchable mercy; who can fully expreſs his wonderful name ? Prov. xxx. 4. Who can tell over his unſearchable riches ? Eph. iii. 8. Hence it is, that fouls never tire in the ſtudy or love of Chrift, becauſe new wonders are eternally riſing out of him : He is a deep which no line of any created understanding, angelical or human, can fathom.

Twelfthly, and lafily, Chriſt is an everlasting mercy ; "the " fame yesterday, to day, and for ever," Heb. xiii. 8. All other enjoyments are perishable, time-eaten things ; time, like a moth, will fret them out: But the riches of Chriſt are durable riches, Prov. viii. 18. The graces of Chrift are durable graces, Joho iv. 14. All the creatures are flowers, that appear and fade intheir month; but this Rofe of Sharon, this Lilly of the Valley never withers. Thusyousee the mercy performed, with its defirable properties .

Thirdly, The last thing tobe opened,is the manner of God's performing his mercy to his people; which the Lord did,

1. Really, and truly, as he had promiſed him . 2. Exactly agreeable to the promiſes and predictions of him. First, Really, andtruly: as he had promiſed, ſo he made good the promise. Acts ii. 36. " Let all the house of Ifrael know affuredly, that Godhath madethe fame Jeſus,whom ye cruci " fied, both Lord and Chriſt."

The manifeſtation of Chriſt in the fleſh, was no phantaſm, or delufion, but a moſt evident and palpable truth. 1Johni. 1. " Thatwhich wehaveheard,whichwe have ſeen with our eyes, " which we have looked upon, and ourhands have handled." A truth ſo certain,that the affertors of it appealed to the very enemies of Chrift for the certainty thereof, Acts ii. 22. Yea, not only the facred, butprophane writers,witneſs to it; noton ly the evangelists and apostles, buteven the heathen writers of thoſetimes, both roman andjewish, as Suetonius, Tacitus, Plinius the younger, and Joſephus thejewiſh antiquary, do all ac knowledge it.

Secondly, AsGoddid really,and trulyperform Chriſtthepromiſed mercy, ſo he performed this promiſed mercy exa&tly, agreeable to the promises, types, and predictions made of him to the fathers, even the moſt minute circumstances thereof. This is a greattruth for our faith to be eſtabliſhed in : Let us therefore caſt our eyes, both upon the promises, and performances of God,with reſpectto Chriſt, the mercy ofmercies. See howhe VOL . II. sf

314 The Method of Grace. SERM . XI. was repreſented to the fathers, long before his manifeſtation in the flesh ; and what an one he appeared to be when he was really exhibited in it..

First, As to his perfon and qualifications, as it wasforetold, ſo itwas fulfilled. His original was faid tobe unſearchable, and eternal, Micah v. 2. and fo he affirmed himself to be, Rev. i. 11 . " I am Alpha and Omega, the firſt and the laſt." John vi. 31, 32. " Before Abraham was, I am." His two natures, united into one perſon, were plainly foretold, Zech. xiii. 7. The man my Fellow; and fuch a one God performed, Rom ix.5. His immaculate purity and holineſs were foretold Dan. ix. 24. To anoint the moſt Holy;" fome render it, the great Saint, the Prince of Saints ; and fuch a one he was indeed, when he lived in this world. John viii. 46, " Which of you convinceth me of " fin?" His Offices were foretold, the prophetical Office predicted, Deut. xviii. 15. and fulfilled inhim, John i. 18. His priestly Office foretold, Pfal. cx. 4. fulfilled, Heb. ix. 14. his kingly Office foretold, Micah v. 2. and in him fulfilled ; his very ene mies beingjudges, Matth. xxvii. 37 .

Secondly, As to his birth, the time, place, and mannerthereof were foretold to the fathers, and exactly performed, to a tittle.

First, The time prefixed, more generally in Jacob'sprophecy, Gen. xliv. 10 When the Scepter ſhould depart from Judah, as, indeed, it did in Herod the Idumean : More particulary in Daniel's ſeventy weeks, from the decree of Darius, Dan. ix. 24. anſwering exactly to the time of his birth ; fo cogent, and full ofproof, that Porphyry, the great enemy of Chriſtians, hadnoother evafion, butthat thisprophecy was deviſed after the event : Which yet the Jews (as bitter enemies to Chrift, as himself) will by no means allow to be true. And, laſtly, the timeof his birth was exactly pointed at in Haggai's prophecy, Hag. ii . 7, 9, compared with Mal. iii 1. He must come whilft the ſecond temple ſtood ; at that time was a general expectation of him, John i. 19. and at thatvery timehe came, Luke ii. 38,

Secondly, The place of his birth was foretold tobe Bethlehem Ephrata, Micah v. 2. and ſo it was Mat. ii. 5, 6. to be brought up in Nazareth , Zech . vi . 12. " Behold the manwhoſe name is

" the branch. " The word is Netzer, whenceis the word Nazarite. And there, indeed, was our Lord brought up, Mat. ii. 23. Thirdly, His parent was to be a virgin, Iſa, vii. 14. punctually fulfilled, Mat. i. 20, 21, 22, 23.

SERM. XI. 315 The Method of Grace. Fourthly, His ſtock, or tribe, was foretold tobe Judah, Gen. xlix. 10. and it is evident (faith the apoſtle) " that our Lord

66 ſprang out of Judah," Heb. vii. 14. Fifthly, His harbinger, or forerunner, was foreteld, Mal . iv. 5, 6. fulfilledin John the Baptift, Luke i. 16, 17 . Sixthly, The obfcurity, and meanneſs of his birth were predicted, Ifa. liii. 2. Zech. ix. 9. to which the event anſwered, Luke ii . 12 .

Thirdly, His doctrine, and miracles were foretold, Ifa. xvi . 1 , 2. Ib. xxxv. 4, 5. the accomplishment whereof in Chrift, is evident in the hiſtoryof all the evangelists.

Fourthly, His death for us was foretoldby the prophets, Dan. ix. 26. " The Meſſiah ſhall be cut off, butnot for himself :" Ifa. liii. 5. " He was wounded for our tranfgreffions." And fo he was, John xi. 50. The very kind, andmanner of his death, was prefiguredin the brazenferpent, his type; and answered in hisdeath uponthe croſs, John iii. 14.

Fifthly, His Burial in the tomb of a rich man, was foretold, Ifa. liii. 9. and accomplished moſt exactly, Mat. xxvii. 59, 60.

Sixthly, His refurrection from the dead was typed out in Jonah, and fulfilled in Chriſt's abode three days and nights in the grave, Mat. xii. 49.

Seventhly, The wonderful ſpreading of the goſpel in the world, even to the Ifles of the Gentiles, was prophefied of,

Ifa. xlix. 6. to the truth whereofwe are not only the witneſſes, but the happy inſtances andexamples of it. Thus thepromised inercy was performed.

Infer. 1. IfChrist be the mercy ofmercies, the medium ofconveying all other mercies, from God to men : then, in vain, do men expect, and hope formercy of God, out of Jesus Christ.

Iknow many poor ſinners comfort themselves with this, when theycome upon a bed of fickness ; I am finful, but God is merciful: and it is very true, God is merciful; plenteous in mercy; his mercy is great above the heavens ; mercy pleaſeth him : andall this they that are in Chriſt ſhall find experimentally, to their comfort and ſalvation. But what is all this to thee, if thou art Chriſtleſs ? There is notone drop of faving mercy that comes in anyother channel than Chriſt, to the foul ofany man .

But must I then expect no mercy out of Chriſt ? This is a hard caſe ; very uncomfortable doctrine. Yes, thou mayeſt be a Chriſtleſs, and covenantleſs ſoul, and yet have variety of temporal mercies, as Ishmael had, Gen. xvii. 20, 21. Godmay give thee the fatneſs of the earth, riches, honours, pleafures, Sf2

316 The Method of Grace. SERM . XI. anumerous and prosperous poſterity; willthat content thee? Yes, yes, if I may have heaven too: No, no, neither heaven, nor pardon, nor any other ipiritual, or eternal mercy, may be expected out of Chriſt, Jude, ver. 21. O deceive not yourſelves in this point ; there are two bars betwixt you and all ſpiritual mercies, viz. the guilt of fin, and the filth offin: and nothing, butyour own union with Chriſt, can remove theſe, and ſo open the paſſage for ſpiritual mercies to your fouls.

Why, but I will repent of fin, ſtrive to obey the commands of God, make reſtitution for the wrongs I have done, cryto God for mercy, bindmy soul with vows, and ſtrong reſolutions against fin, for time to come will not all this lay a ground. work for hope ofmercy to my foul? No, no, this will not, this cannotdo it.

First, All your forrows, tears, andmournings for fin, cannot obtain mercy: could you ſhedas many tears for any one fin that ever you committed, as all the children of Adam have ſhed upon any account whatsoever, ſince the creation of the world; they will not purchaſe the pardon of that one fin: for the law accepts no ſhort payment ; it requires plenary fatisfaction, and will not discharge any foul without it : nor can it acknowledge, or own your fouls to be ſuch. The repentance ofa foul finds, through Chrift, acceptance with God, but out of him 'tisno thing.

Secondly, All your trivings to obey the commands of God, and live more ſtrictly for time tocome, will not obtain mercy. Mat. v. 20. " Except your righteouſneſs ſhall exceed the righte

" ouſneſs of the Scribes and Phariſees, ye ſhall in nocafe enter " into the kingdom ofheaven."

Thirdly, Your reftitution, and reparation of wrongs you have done, cannot obtain mercy: Judas reſtored, andyet was damned. Man is repaired, but God is not. Remiffion is the act of God, 'tis he must loose your confciences from the boud of guilt, or theycan never be looſed,

Fourthly, All your cries to Godfor mercy, will not prevail for mercy, ifyou be out of Chriſt, Mat. vii. 22. Job xxvii. 29. Arighteous judge will not reverſe the juſt ſentence ofthelaw, though the prisoner at the bar fall upon his knees, and cry, Mercy, mercy,

Fiftbly, Your vows and engagements to God for time to come, cannotobtain mercy ; for they being made in your own

'tis impoffibleyou ſhouldkeep them; andifyoucould, yet it is impoſſible they ſhould obtain remiffion and mercy:

never fin more for time tocome, yet how ſhall God

SERM . XI . The Method of Grace. 317 be fatisfied for ſins paſt ? Juſticemusthave fatisfaction, or you can,never have remiſſion, Rom. iii. 25, 26. and no work wroughtby man can fatisfy divine juſtice; nor is the fatisfaction of Chriſt made over to any for their difcharge, but to fuch, only, asare inhim ; therefore, never expect mercy out of Chrift.

Infer. 2. Is Christ, the mercy of mercies, greater, better, andmore neceffary than all other mercies; then let no inferior mercyfatisfyyouforyourportion.

Godhath mercies of all forts to give, but Chriſt is the chief, the prime mercy of all mercies : O be not satisfied without that mercy. When * Luther had arich preſent ſent him, "hepro- " tefted God ſhouldnot put him off ſo: " and Davidwas of the famemind, Pfal. xvii. 14. Ifthe Lord ſhould give any ofyou the deſires of yourhearts in thegood things of this life, letnot that fatisfyyou, whilst you are Chriſtleſs. For, First, What is there in theſe earthly enjoyments, whereof the vileſt men have not a greater fulneſs than you ? Job xxi. 7, 8, 9, 10, 11. Pfal. xvii. 10. and lxxiii. 3, 12. Secondly, What comfort can all theſe things give to a foul already condemned, as thou art ? John iii. 18 .

Thirdly, What ſweetness can be in them, whilst they are all unſanctified things to you ? enjoyments, and ſanctification, are two distinct things, Pfal. xxxvii. 16. Prov. x. 22. Thousands ofunſanctified enjoyments will not yieldyour fouls onedrop of folid ſpiritual comfort.

Fourthly, What pleaſure can you take in theſe things, of which death muſt, ſhortly, ſtrip you naked ? You must die, you muſt die; and whoſe then ſhall all thoſe things be, for which you have laboured ? Be not ſo fond, tothink of leaving a great name behind you ; 'tis but a poor felicity (as Chryfoftome well obſerves) to be tormented where thou art, and praiſed where thou artnot f : the ſweeteryour portion hath beenon earth, the more intolerable willyour condition be in hell; yea, theſe earthlydlights do not only increaſe the torments of the damned, but alfo prepare (asthey are inſtruments of fin) the fouls of men for damnation, Prov. i. 32. " Surely the profperity of fools ſhall " deſtroythem." Be reſtleſs, therefore, till Chriſt, the mercy of mercies, be the root and fountain, yielding and fanctifying allother mercies to you.

Infer. 3. 1s.Christ, the mercy ofmercies, infinitely better than

fum, me nolleficab eofatiari. Luth. +For then thedevouringflame burns up thoſewhom carnal pleaforepollutes.

318 The Method of Grace. SERM . XI. allother mercies ; then let all that be in Chriſt be content, andwell fatisfied, whatever other inferior mercies thewisdom of God fees fit to deny them. You have a Benjamin's portion, a plentiful inheritance in Chrift; will you yet complain ? Others have houſes, ſplendid and magnificent upon earth; but you have " an houſe made without hands, eternal in the heavens," 2 Cor. v. I. Others are cloathed with rich and coſtly apparel, your fouls are clothed with the white, pure robes of Chriſt's righteousness . Ifa. Ixi. 10. " I will greatly rejoice in the Lord, ८८my foul ſhall be joyful in my God: for hehath cloathed me " with the garment of falvation, he hath covered me with the " robe of righteouſneſs, as a bridegroom decketh himſelfwith ornaments, and as a bride adorneth herself with jewels." Let thoſe that have full tables, heavy purfes, rich lands, but no Chriſt ; be rather objects of your pity, than envy : it is better, like ftore-cattle, to be kept lean and hungry ; than, with •the fatted ox, to tumble in flowery meadows, thence to be led away to the ſhambles. God hath not a better mercy to give than Chriſt, thy portion; in him all neceſſary mercies are ſecured to thee, and thy wants and ſtraits ſanctified to thy good. O! therefore, never open thy mouth to complain against the bountiful God.

Infer. 4. Is Chriſt the mercy, (i. e.) he inwhom all the tender mercies of God towards poor finners are ; then let none bedifcouraged in going to Christ, by reason of thefin and unworthiness that are in them : his very name ismercy, and as his name is, ſo is he. Poor drooping finner,encourage thyself in the way of Faith; the Chriſt to whom thou art going, is mercy itſelf to broken-hearted finners, moving towards him in the way of faith: doubt not that mercy will repulſe thee; it is againft both its name, and nature, ſo to do. Jeſus Chriſt is ſo merciful to poor fouls, that come to him, that he hath received and pardoned the chiefeſt of finners ; men that ſtood as remote from mercy, as any in the world, 1Tim. i. 15. 1 Cor. vi. 11. Those that ſhed the blood of Chriſt, have yet been waſhed in that blood from their fin, Acts ii. 36, 37. Mercy receives finners, without exception of great and heinous ones. John vii 37. " If any man thirſt, let him come to me and drink." Goſpel invitations run, in general terms, to all ſinners that are heavy laden, Mat. xi. 28. When Mr. Bilney, the martyr, heard a minifter preaching at this rate, O thou old finner, who haft been ferving the devil theſe fifty or fixty years; doſt thou think that Chrift will receivethee now ? O! faid he, what a preachingof Chrift is here ? HadChrift beenthus preached tome intheday

SERM. XI . 319 The Method of Grace. of my trouble for fin, what had become of me ? But, bleſſed be God, there is a fufficiency, both of merit, and mercy, in Jefus Chrift, for all finners, for the vileſt among finners, whoſe hearts thall be made willing to come unto him. So merciful is the LordJesus Chriſt, thathe moves firſt, Iſa. lxii. 1, 2. ſo merciful, that he upbraids none, Ezek . xviii. 22. ſo merciful, that he will not deſpiſe the weakeſt, if fincere, defires offouls, Ifa. xlii. 3. fomerciful, that nothing more grieves him, than our unwillingneſs tocome unto him for mercy, John'v. 40. ſo merciful, that hewaiteth, to the laſt, upon ſinners, to thew them mercy, Rom. x. 21. Mat. xxiii. 37. in a word, ſo merciful, that it is his - greatest joy when finners come unto him, that he may ſhew them mercy, Luke xv. 5, 22.

Object. But yet itcannot enter intomy thoughts that I ſhould obtain mercy.

Sol. First, You meaſure God byyourſelves, I Sam. xxiv. 19. " Ifaman find his enemy, willhe lethim go well away ? " Man willnot, but the merciful God will, upon the fubmiffion of the enemies to him.

Secondly, You are difcouraged, becauſe you have not tried. Go to Jeſus Chriſt, poor diſtreſſed ſinners ; try him, and then report what a Chriſt thou findeſt him to be.

Object. But I have neglected the time ofmercy, and now itis too late.

Sol. How know you that ? Have youſeenthe book of life, or turned over the records of eternity ? Or do you not unwarrantably intrude into the fecrets of God, which belong not to you ? Beſides, if the treaty were at an end, how is it that thy heart is now diſtreſſedfor fin, and follicitous after deliverance from it ?

Object . But I have waited long, andyet ſeeno mercy forme. Sol. May not mercy be coming, andyou not fee it ? Or have you not waited at the wrong door ? Ifyou wait for the mercy of God through Chriſt, in the way of humiliation and faith, and continuewaiting; aſſuredly mercy ſhall come at last.

Infer . 5. Hath God performed the mercy promised to the Fathers, the great mercy, the capital mercy, Jesus Christ ; then let no man distrust Godfor theperformance of leffer mercies, contained in any other promises of the fcripture. The performance of this mercy ſecures the performance of all other mercies to us. For,

First , Chriſt is a greater mercy than any other which yet remains to be performed, Rom. viii. 32.

Secondly, This mercy virtuallycomprehends allother mercies, I Cor . iii. 21, 22, 23. 1

320 The Method of Grace. SERM . XII Thirdly, Thepromises that contain allother mercies, are ratified and confirmed to believers in Chriſt, 2. Cor. i. 20.

Fourthly, It was much more improbable that God would be. ſtow his own Sonupon the world, than that he ſhouldbeſtow any other mercy upon it. Wait, therefore, in acomfortable expectation of the fulfilling of all the rest of the promises in their ſeaſons. Hath he given thee Chriſt ? He willgive thee bread to eat, raiment to put on, ſupport in troubles, and what. foever else thy foul or body ſtands in needof: The bleſſings contained in allother promiſes, are fully ſecuredby the perfor mance of this great promiſe; thy pardon, peace, acceptance with God now, and enjoyment of him for ever, thall be fulfilled: The great mercy, Chriſt, makes way for all other mercies to the fouls of believers.

Infer. 6. Laſtly, How mad are they that part with Chrift, the best ofmercies, tosecure andpreserve any temporal leffermercies tothemselves ! Thus Demas and Judas gave up Chrift to gain a little of the world ; O foul-undoing bargain ! Howdeardothey pay for the world, that purchase it with the loss of Chrift, and their own peace for ever !.

Bleffed be Godfor Jesus Christ, the mercy of mercies.

SERMON XII.

Containing a third Motive to enliven the general Exhortation, from a third Title of CHRIST .

CANT. v. Part of Verſe 16.--Yea, Heis altogether lovely.

T the ninth verſe of this chapter, you have a query pro A pounded to the spouse, by the daughters of Jerufalem; " What is thy beloved more than another beloved ?" To this queſtion the ſpouſe returns her anſwer in the following verfes, wherein the afferts his excellency in general. Ver. 10. "Heis " the chiefeft among tenthousands;" confirms that general af ſertion, by anenumeration of his particular excellencies, to ver.

16. where the cloſes up her character and encomium of her beloved, with an elegant epiphonema, inthewords thatI haveread;

Yea, he is altogether lovely." The words, you fee, are an affirmative propoſition, fetting forth the tranfcendent loveliness of the Lord JesusChrifl; and naturallyrefolvethemselves into three parts, viz.

SERM. XII. 321 The Method of Grace.

1. The ſubject. 2. The predicate. 3. The manner ofpredication. First, Thesubject, He, viz. the LordJesus Chriſt, afterwhom ſhehad been ſeeking, for whom she was ſick of love ; concerningwhom theſe daughters of Jerufalem had enquired : whom ſhehad endeavoured fographically to describe in his particular excellencies. This is the great and excellentfubject of whom thehere ſpeaks .

Secondly, The predicate, or what ſhe affirmeth, or faith of him, viz. Thathe is alovely one, Machamaddim, defires; according to the import of the * original, " which ſignifies earnestly

" to defire, covet ; or long after thatwhich is moſt pleasant, " grateful, delectable, and admirable ;" The original word is bothin the abstract, and of the pluralnumber, which ſpeaks Chrift to be the very effence of all delights andpleaſures; the very foul and ſubſtance of them. As all the rivers are gathered into the ocean, which is the congregation or meeting-placeof all the waters in the world : fo Chriſt is that ocean in which all true delightsand pleaſures meet.

Thirdly, The manner ofpredication : Heis [altogether] lovely, Totus, totus defiderabilis ; lovely in all, and in every part : as if

faid, Look onhim, inwhat reſpector particularyou will ; caft your eye upon this lovely object, and view him any way ; turnhim in your ſerious thoughts, which wayyou will; confiderhis perfon, his offices, his works, or any otherthing belonging tohim ; you ſhall findhim altogether lovely : There is nothingungrateful in him; there is nothing lovely without him. Hencenote,

Doct. That Jesus Christ is the loveliest perſonſouls canset their eyes upon. Pfal. xlv. 2." Thou art fairer than the children " of men ." That is faid ofJeſus Chriſt, whichcannot be ſaidofany creature; that he is " altogether lovely." Inopening this lovely point, I thall,

1. Weigh the importance of this phrafe, " altogether lovely." 2. Shew you in what reſpects Chriſt is fos First, Let us weigh this excellent expreſſion, and particularly confiderwhat iscontained init, andyou shall find this expref fion, " Altogether lovely:"

Significat appetere, expetere quod jocundum, gratum, volup

VOL. II. tuofum, utile et amabile eſt. Pag. Τι ;

322 SERM . XII. The Method of Grace.

First, That it excludes all unlovelineſs, anddiſtaſtefulness, from JesusChriſt. So + Vatablus ; " There is nothing in him " which is not amiable :" The excellencies ofJeſus Chrift are perfectly excluſive of all their oppoſites ; there is nothing of a contrary nature, or quality found in him, to alloy, or debaſe his excellency. Andin this reſpect Chriſt infinitely tranſcends the moſt excellent and loveliest creatures . For whatsoever lovelineſs is found in them, it is not withouta diſtaſtefultang; the faireſt pictures must have theirshadows : The moſt orient, and tranfplendent stones, muſthave theirfoils to ſetofftheir beauty; the beft creature is but a bitter ſweet, at beft: Ifthere be ſomewhat pleaſing, there is alſo ſomewhatdiſtaſting; ifthere be gracious and natural excellencies in the ſame perſon, to delight us, yet there is, alſo, ſome natural corruption intermixed with it, to diftafte us. But it is not ſo in our altogether lovely Chriſt ; his excellencies are pure, and unmixed; he is a fea of ſweetness, withoutonedrop of gall.

Secondly, Altogether lovely, (i.e.)asthere isnothingunlovelyfound inhim, foallthat is in him is wholly lovely ; as every ray of God is precious, ſo every thing that is in Chriſt is precious : Who can weigh Chriſt in a pair of balances, and tell you what his worth is ? " His price is above rubies, andall that thou " canſtdefire is not tobe compared with him," Prov. viii. 11.

Thirdly, Altogether lovely, (i. e.) He is comprehenfive of all things that are lovely; he ſeals up the fum of all loveliness : Quae faciunt diviſa beatum, in hoc mixta fluunt ; Things that thine as ſingle ſtars, with a particular glory, all meet in Chriſt, as a glorious conſtellation. Col. i. 19. " It pleaſed the Father " that in him ſhould allfulness dwell." Caft your eyes among all created beings, furvey the univeric, obſerve ſtrength in one, beauty in a ſecond, faithfulneſs in a third, wisdom in a fourth ; but you ſhall findnone excelling in them all, as Chrift doth. Bread hath one quality, water another, raiment another, phyfic another; but nonehath all in itſelf, as Chriſt hath : He isbread tothe hungry, water to the thirsty, a garment to the naked, healing tothe wounded; andwhatever afoulcandefire, is found in him, I Cor. i. 30. Fourthly, Altogether lovely, (i. e.) Nothing is lovely in oppofition to him, or in ſeparation from him. If he be altogether lovely,thenwhatsoever isoppofite to,orfeparate from him, can

Nihil in eo quodnon est amabile. †Themore excellenthe is, the more is he tobe fought after by earneſt prayers anddefires. Brightman.

SERM. XII. The Method of Grace. 323 have no lovelineſs in it; take away Chriſt, andwhere is the loveliness of any enjoyment ? The beſt creature-comfort out of Chriſt, is but a broken ciſtern ; it cannot hold onedrop oftrue comfort, Pfal. Ixxiii. 26. It is with the creature, the ſweetest and loveliest creature, as with a beautiful image in the glaſs : turn away the face, and where is the image? Riches, honours, and comfortable relations, are ſweet, when the face of Chrift

upon us through them ; but without him, what empty trifles are they all ?

Fifthly, Altogether lovely, (i. e.) Tranſcending all created excellencies, in beauty and loveliness; ſo much it ſpeaks. If you compare Chriſt and other things, be they never ſo lovely, never ſo excellent, and deſirable; Chriſt carries away all lovelineſs from them : " He is (faith the apostle) before all things," Col. i. 17. Not only before all things, intime, nature and order; butbefore allthings, indignity,glory, andtrue excellency :

In all things he must have the pre-eminence. For let us but compare Chriſt's excellency with thecreatures, in afew particulars, andhow evidently will the tranſcendent loveliness of Jefus Chriſt appear ! For,

First, All other lovelineſs is derivative and ſecondary; but the loveliness of Chriſt is original and primary. Angels and men, the world, and all the deſirables in it, receive what excel. ency they have from him ; they are ſtreams from the fountain : But as the waters, in the fountain itſelf, are more abundant; fo more pure and|| pleasant than the ſtreams : And the farther any thing departs and is removed from its fountain and original, the leſs excellency there is in it.

Secondly, The lovelineſs and excellency of all other things, is but relative, and respective, confifting in its reference to Chriſt, and ſubſerviency to his glory ; but Chriſt is lovely, confidered abfolutely in himself : He is defirable for himself, other things are ſo for him .

Thirdly, The beauty and lovelineſs of all other things, is fading and periſhing; butthe loveliness of Chriſt is freſh to all eternity: the ſweetneſs of the beſt creatures is afading flower ; if not before, yet certainlyat death, it must fade away. Job iv. 21 .

Doth not their excellency,which is in them,go away ?" Yes, yes,whethernatural excellenciesofthe body, or acquiredendowments of the mind, lovely features, amiable qualities, attracting Tt2

Dulcius ex ipfofonte bibuntur aque. Waters drink morepleafantly from the fountain itſelf.

324 The Method of Grace. SERM. XII.

excellencies ; alltheſe, likepleaſantflowers, are withered, faded, anddestroyed, bydeath ; "but Chriſt is ſtill the fame, yeſter- " day, to day, and for ever," Heb . xiii. 8 .

Fourthly, Thebeautyand lovelinessofcreatures are ensnaring, anddangerous ; aman may make an idolthereof, and dote, beyond the bounds of moderation,upon them ; but there is no danger of exceſs in the love of Chrift : The soul is then in the healthieſt frameandtemper,when itis molt fickof love to Chrift,

Cant. v. 8 .

Fifthly, The loveliness of every creature is ofa cloyingand glutting nature; our eſtimation ofit abates, and finks by our nearer approach to it, or longer enjoyment ofit; creatures, like pictures, are faireſt at a due diſtance: but it is not fo with Chriſt; the nearer the foul approacheth him, and the longer it lives inthe enjoymentofhim, ſtill the moreſweet and defirable ishe.

Sixthly, and Lastly, All other loveliness is unsatisfying, and ſtraitening to the foulofman; there is not room enough in any one, or in all the creatures, for the foul of man to dilate and expatiate itſelf; but it fſtill feels itſelf confined, and narrowed within thoſe ſtrait limits * : And this comes to pafs from the inadequateneſs , and unſuitableness of the creature, to the nobler and more excellent foul of man; which like a ſhip in a narrow river, hath not room to turn; and, besides, is ever, and anon,

ground, and foundering in thoſe ſhallows. ButJefus Chrift is every wayadequate to the vaſt defires of the foul ; in him it hath ſea room enough ; there itmay ſpread all its fails, po fear oftouching the bottom. And thus you fee what is the importance of this phrase, Altogether lovely

Secondly, Next I promised to ſhewyou in what reſpects Je ſus Chriſt is altogether lovely. And,

First, He is altogether lovely in his person ; a Deity dwel ling in flesh, John i. 14. The wonderful unionand perfection ofthedivine andhuman nature in Chriſt, render him an object ofadmiration, andadoration to angels and men, Tim, iii. 16. Godnever preſented to the world ſuch a viſion ofglory before : And then, conſider how the human nature of our Lord Jefus

is replenished with all the graces of the Spirit, ſo as never

Pellaojuveni non fufficit orbis ; Eftuat infelix angufto in limitemundi.

1 Oneworldisnot fufficient for the Macedonian youth; (viz.Alex ander) hefrets for being confinedwithin the narrowboundary of theworld.

SERM. XII. The Method of Grace. 325 any of all the faints was filled; O how lovely doth this render him! John iii. 34. "God giveth not the Spirit by meaſure un- " to him:" This makes him fairer thanthe children of men, gracebeing poured intohis lips, Pfal. xlv. 2. Ifa ſmall meafure ofgrace in the faints, makes them fuch ſweet and defirable companions; what must the riches and fulness of the Spirit of grace, filling Jeſus Chriſt without meaſure, make him in the eyes of believers ? Owhat a gloryanda luſtre muſt it ſtampupon him !

Secondly, He is altogether lovely inhis offices: for let us but confider the fuitableness, fulneſs, and comfortableness of them.

First, Thefuitableness of the offices of Chrift tothe miſeries andwants of men; andwecannotbut adore the infinite wifdom of God in his inveſtiture with them, we are, by nature, blind and ignorant, at best but groping in the dim light of nature after God, Acts xvii. 27. Jeſus Chriſt isa light to lighten the Gentiles, Ifa. xlix. 6. When this great prophet came into the world, thendid theday-ſpring from on high visit us, Luke i.

78. The ſtate ofnature is a ſtate of alienation from, and enmity against God; Chriſt comes into the world an attoning facrifice, making peaceby the blood of his croſs, Col. i. 20. All the world, by nature, are inbondage and captivity to Satan, a lamentable thraldom ; Chriſt comes, with a kingly power, to refcue ſinners, as aprey from themouth of the terrible one.

Secondly, Let thefulness of his offices be alſo confidered, by reaſon whereofhe is able " to fave to the uttermoft, all that 66 come to Godby him," Heb. vii. 25. The three offices, compriſing inthem all that our fouls doneed, become an univerfal relief to all our wants; and therefore,

Thirdly, Unspeakably comfortable muft the offices of Chrift be tothefouls of finners. If lightbe pleasant toour eyes, how pleaſant is that light of life ſpringing from the Sun ofrighteoufneſs! Mal. iv. 2. If apardon be ſweet toa condemned male factor, how ſweet muſt the ſprinkling the bloodof Jeſus be to thetremblingconfcience ofalaw-condemned ſinner ? Ifarescue from a cruel tyrant be ſweet to a poor captive, how sweet muft it be to the ears ofenſlaved ſinners, tohear the voice ofliberty and deliverance proclaimed by Jeſus Chriſt ? Out of the feveral offices of Chrift, as out of fo many fountains, all the promifes of the new covenant flow, as ſo manyfoul-refreshing ſtreamsof peace andjoy : all the promises ofillumination, counsel anddirection howout of the prophetical office ; all the promiſes of reconciliation, peace, pardon and acceptation flow out of the priestly office, withthe ſweet ſtreamsof joy, and ſpiritualcom

325 The Method of Grace. SERM . XII.

forts dependingthereupon: all the promiſes of converting, increaſing, defending, directing, and ſupplying grace, flow out of the kingly office of Christ; indeed, all promiſes may be reduced to the three offices : ſo that Jesus Chriſt must needs be altogether lovely in his offices.

Thirdly, Jeſus Chriſt is altogether lovely in his relations.

First, He is a lovely Redeemer. Ifa. lxi. 1. He came to open the prifon-doors to them that are bound. Needs muſt this Redeemer be a lovely one, if we conſider the depth of misery from which he redeemed us, even " from the wrath to come,"

I Theff. i. 10. How lovely was Titus, in the eyes of the poor enthralled Greeks, whom he delivered from their bondage !

this endeared him tothem untothatdegree, thatwhen their liberty was proclaimed, they even trod one another todeath to

the herald that proclaimed it; and all the night following, with inſtruments of music, danced about his tent, crying with united voices , " aSaviour, a Saviour." Or, whether we confiderthe numbers redeemed, and the means of their redemption. Rev. va 9. " And they ſang a new song, ſaying, Thou art worthy to " take the book, and to open the ſeals thereof : for thou walt "

" fſlain, and haft redeemed us to God by thy blood, out of every kindred and tongue, and people, and nation." He redeemed us not with filver andgold, but with his own precious blood, by way of price, 1 Pet. i. 18, 19. with his out-ſtretched and glorious arm, by way ofpower, Col. i. 13. he redeemed us freely, Eph. i. 7. fully, Rom. viii. 1.feafonably, Gal. iv. 4. and outof ſpecial and peculiar love, John.xvii. 9. In a word, he hath redeemed us for ever, never more to come into bondage, i Pet. i. 5. John x. 28. O how lovely is Jeſus Chrift in the relation of a Redeemer to God's elect !

Secondly, He is a lovely bridegroom toall that he eſpouſes to himſelf. How doth the church glory in him, in the words following in my text; " This is my Beloved, and this is my

Friend, O ye daughters of Jerufalem !" q. d. Heaven and earth cannot ſhew fuch another: which needs no fuller proof than the following particulars.

First, That he eſpouſes to himself, in mercy and in lovingkindness, fuch deformed, defiled, and altogether unworthy fouls as we are; who have no beauty, no excellency to make us defirable in his eyes: all the ſprings of his love to us are in his own breaſt, Deut. vii. 7. he chuſeth us, not becauſe we were, but thathe might make us lovely, Eph. v. 27. he paſſed by us when we lay in ourblood, and faid unto us, Live; and that wasthe time of love, Ezek. xvi. 5.

SERM . XII. 327 The Method of Grace.

Secondly, He expects nothing withus, and yetbeſtows himfelf, and all that he hath, upon us. Our poverty cannot enrich him, but he made himselfpoor to enrich us, 2 Cor. viii. 9. 1 Cor.iii. 22. Thirdly, No husband loves the wife of his boſom, as Chrift loved his people, Eph. v. 25. He loved the church, and gave himſelf for it .

Fourthly, None bears with weakneſſes and provocations as Chrift doth; the church is ſtiled " the Lamb's wife," Rev. xix. 9.

Fifthly, No husband is ſo immortal and everlasting a hufband as Chriſt is; death ſeparates all other relations, but the foul's union with Chriſt is not diſſolved in the grave : yea, the day of a believer's death, is his marriage day, the day of his fulleſt enjoymentof Chriſt. No huſband can say to his wife, what Chriſt ſaith to the believer, " I will never leave thee, nor

" forlake thee," Heb. xiii. 5.

Sixthly, No bridegroom advanceth his bride toſuch honours by marriage,as Chriſt doth; he relates them to God as their father, andfrom thatday the mighty and glorious angels think it nodiſhonour tobe their ſervants, Heb. i. 14. they are brought in admiring the beauty andglory of the ſpouſe of Chriſt, Rev. xxi. 9.

Seventhly, and laſtly,No marriagewas everconfummatedwith that triumphal folemnity, as the marriage of Chriſt and believers ſhall be in heaven, Pfal. xlv. 14, 15. " She ſhall be brought " to theking in raiment of needle-work, the virgins, her companions that follow her, ſhall be brought unto thee ; with gladneſs and rejoicing ſhall theybebrought ; they ſhall enter " into the king's palace." Among the Jews the marriage-houſe was called Bethillula, the houſe of praiſe; there was joy upon allhands, butnone like thejoy that will be in heaven, when believers, the ſpouſe of Chriſt, ſhall be brought thither : God the Father willrejoice, tobehold thebleſſedaccomplishment and confummationof thoſe glorious deſigns of his love. Jesus Chrift, the Bridegroom, will rejoice, to ſee the travail of his ſoul, the bleſſedbirth and iſſue of all hisbitter pangs and agonies, Iſa .

liii. 11. The Holy Spirit will rejoice, to see the completion and perfection of that ſanctifying deſignwhichwas committed tohis hand, 2 Cor. v. 5. to see thoſe ſouls whom he once found as rough ftones, now to shine as the bright, poliſhed ſtones of the

temple. Angels will rejoice: great was the joy when the foundation of this deſign was laid, in the incarnation of Chriſt, Luke ii. 13. great therefore muſt theirjoy be, when the

328 The Method of Grace. SERM. XII, top-ftone is ſet upwith ſhouting, crying, Grace, grace. The Saints themselves ſhall rejoice unspeakably,when they ſhall enter into the King's palace, and be for ever with the Lord,

I Theff. iv. 17. Indeed there willbejoy on all hands, except among the devils anddamned; who ſhallgnaſh their teethwith envy, atthe everlasting advancement,andglory of believers .

Thus Chriſt is altogether lovely, in the relation ofa Bride. groom.

Thirdly, Chriſt is altogether lovely, inthe relation ofan Advocate. 1 John ii. 1. " Ifany man fin, we have an advocate " with the Father,Jeſus Chriſt therighteous,and he is thepro-

66 pitiation ;" it is he that pleads the cause ofbelievers in heaven; appears forthem in the presence of God,toprevent allnew breaches, and continues the ſtate of friendſhip and peace be.

twixt God and us. In this relation Chriſt is altogether lovely. For,

First, He makes our cauſe his own, and acts for us inheaven, as forhimself, Heb. iv. 15. He is touchedwith the tender ſenſe of our troublesand dangers, and is not onlyonewithus, byway ofrepreſentation, but alsoonewith us in reſpect of fympathy and affection.

Secondly, Chriſt our Advocate, follows our fuit and bufineſs inheaven, as hisgreatand maindeſign andbuſineſs; therefore, in Heb. vii. 25. he is faid to " live for ever to make in- " terceffion for us ;" as if our concernments were ſo mindedby him there, as togive up himself wholly to that work, as ifall the glory and honourwhich is paidhim in heaven, would not fatisfy him, or divert him one moment from our buſineſs.

Thirdly, He pleads thecause ofbelievers by his blood; it fatisfies him not, as other advocates, to be at the expence of words andoratory, which is a cheaper way of pleading; but he pleads for us by the voice of his own blood, Heb. xii. 24. wherewe are faid to be come " to the blood of sprinkling, that " ſpeaketh better things than that of Abel:" Every wound he receivedfor us on earth, is a mouth openedto pleadwith God on our behalfin heaven ; Quot vulnera, tot ora. And hence it is, that in Rev. v. 6. he is repreſented ſtanding before God, as a lamb that badbeenflain : as it were, exhibiting, and opening, inheaven, thoſe deadlywounds received onearth, from the justice of God, on our account. Other advocates ſpend their breath, Chrift his blood.

Fourthly, Hepleads the cause ofbelievers freely. Other ad vocates plead for reward, and exhaust the purſes, while they pleadthe cauſes of their clients.

SERM XII . 329 The Method of Grace. Fifthly, In a word, he obtaineth for us all the mercies for which hepleads; nocauſe miſcarries in his hand, which he undertakes, Rom. viii. 33, 34. Owhat a lovely Advocate is Chrift for believers !

Fourthly, Chriſt is altogether lovelyin therelation ofafriend, for in thisrelationhe is pleaſed toownhis people, Luke xii. 4, 5. There are certain things in which one friend manifeſts his affectionand friendſhip to another, but none like Chriſt . For, First,Nofriend is ſo open-hearted to his friend, as Chriſt is to his peopie: he reveals the verycounſels and ſecrets of his heart to them. John xv. 15. "Henceforth I call you not ſervants, " for the fervant knoweth not what his Lord doth ; but I have " called you friends ; for all things that I have heard of my " Father, I have made known untoyou."

Secondly, Nofriend inthe world is ſo generous and bountiful tohis friend, as Jeſus Chriſt is tobelievers; John xvi. 13. he parts with his very blood for them ; "Greater love (faithhe) " hath noman than this, that aman laydown his life for his " friends." Hehath exhausted the precious treaſures of his invaluable blood, to pay ourdebts. O what a lovely friend is Jefus Chrift to believers !

Thirdly, No friendſympathizes ſo tenderly with his friend in affliction, as Jeſus Chriſt doth with his friends : "In all our af-

66 Aictions he is afflicted," Heb. iv. 15. He feels all our forrows, wants, and burthens, as hisown . Whence it is, that the fufferings ofbelievers are called thefufferingsof Chriſt, Col.i. 24.

Fourthly, Nofriend in the world takes that complacency in his friend, asJeſus Chriſtdoth inbelievers. Cant. iv. 9. " Thou " haſt raviſhed my heart, (faith he to the ſpouſe) thou hast ra- " viſhed my heartwith one of thine eyes, with one chain of " thy neck." The Hebrew, here rendered ravished, fignifies topuffup, or to make one proud: how is the LordJeſus pleafed toglory in his people ! how is he taken and delighted with thoſe gracious ornaments, which himself beſtows upon them ! No friend ſolovely as Chriſt.

Fifthly,No friendinthe worldloves his friendwith ſo fervent and strong affection, as Jeſus Chriſt loves believers. Jacob loved Rachel, and endured for her fake, theparching heat of fummer, andcoldof winter : but Chriſt endured the ſtorms of the wrathof God, theheat of his indignation, for our fakes. Davidmanifeſtedhis love to Abfalom, inwiſhing, " O that I had " diedfor thee !" Chriſt manifeſted his love tous,notinwishes thathehaddied,butindeath itſelf, inourſtead, andfor our fakes.

VOL. II.

330 The Method of Grace. SERM. XII.

Sixthly, No friend in the world is ſo conſtant and unchangeable in friendſhip, as Chrift is. John xiii. 1. "Havingloved his 66 own which were in the world, he loved them unto the end." He bears with millionsof provocations and injuries, and yet will not break friendſhip with his people. Peter denied him, yet he will not diſown him ; but after his refurrection he faith,

66 Go, tell the difciples, and tell Peter," q. d. Lethim not think he hath forfeited, by that fin of his,his intereſt in me ; though hehave denied me, I will not diſown him, Mark xvi. 7. O how lovely is Chriſt in the relation ofa friend ! I might farther ſhew you the loveliness of Chriſt in his ordinances, and in his providences, in his communion with us, and communications to us; but there is no end of the account of Chriſt's loveliness : I will rather chuſe to preſs believers to their duties towards this altogether lovely Chrift, which I shallbrieflydiſpatch in afew words.

Ufe. First, Is Jefus Chriſt altogether lovely, then I beſeech you fet yourfouls upon this lovely Jesus. Methinks fuchanobject as hath been here reprefented, ſhould compel love fromthe coldest breaſt, and hardest heart. Away with thoſe empty nothings, away withthis vain, deceitful world, which deferves not the thousandth partof the love you give it ; let all ſtand afide and giveway to Chriſt. O did you butknow his worth andexcellency, what he is in himself, what he hath done for, anddeſerved from you ; you would need noargumentsofmine to perfuade you tolove him.

Secondly, Esteem nothing lovely, but as it is enjoyed in Christ, or improved for Chrift : Affect nothing for itſelf, love nothing feparate from Jeſus Chriſt. In two things we all fin in love of creatures, viz. in the excess of our affections, loving them above the rate and value of creatures ; and in the inordinacy of our affections, (i. e.) in loving them out of their proper płaces.

Thirdly, Let us all be humbled for the baseness of our hearts, that aresofree of their affections to vanities, and trifles ; andfo hard to be perfuaded to the love of Christ, who is altogether lovely. Ohowmanypour out ſtreams of love anddelight upon thevain and empty creature ; whilſt no arguments can draw forth one drop of love from their obdurate and unbelieving hearts to Jefus Chriſt ! Ihave read of one Joannes Mollius, who was obſerved togo often alone, and weep bitterly ; and being preſſed by a friend to know the cause of his troubles ; O ! faid he, it grieves me that I cannot bring this heart of mine to love Jeſus Chrift more fervently.

Fourthly, Represent Christ, as he is, to the world, by your carriage towards him. Ishe altogether lovely; letalltheworld

SERM . XII. 331 The Method of Grace. fee, and know that he is ſo, by yourdelights in him, and communion with him ; zeal for him, and readiness to part with any other lovely thing upon his account; proclaim his excellencies to theworld, as the ſpouſe heredid ; convince them how much your beloved is better than any other beloved; diſplay his glorious excellencies in yourheavenlyconverſations; holdhim forth to others, as he is in himself, altogether lovely. See that you " walk worthy of him unto all well-pleaſing," Col. i. 10. " Shew forth the praises of Chriſt," 1 Pet. ii. 19. Let not that " worthy name be blafphemed through you," James ii. 7. He is glorious in himself, and will put glory upon you ; take heedye put not ſhame and diſhonour upon him : he hath committed his honour to you, do not betray that truſt.

Fifthly, Never be ashamed to own Chriſt : he is altogether lovely ; he can never be a ſhame to you ; it will be your great fin, to be ashamed of him. Some menglory in their ſhame ; be not you afhamed of your glory : if you be ashamed of Christ now, he willbe ashamed of you when heshall appear in his own glory, and theglory of all his holy angels. Be ashamed of nothing but fin ; and among other ſins, be ashamed, eſpecially for this fin, that you have no more love for him who is altogether lovely.

Sixthly, Be willing to leaveevery thing that is lovely upon earth, that you may be with the altogether lovely Lord Jesus Christ, in heaven. Lift up your voices with the ſpouſe, Rev. XX. 20. " Come Lord Jeſus, come quickly." It is true, you must pass through the pangs ofdeath into his boſom and enjoyment; but fure it is worth ſuffering much more than that, to be with this lovely Jeſus . " The Lord directyour hearts into " the love of God, and the patient waiting for Jefus Chrift," 2 Thef. iii. 5 . Seventhly, Strive to be Chrift-like, as everyou would be lovelyinthe eyes of God and man. Certainly, my brethren, it is the Spirit of Chriſt within you, and the beauty of Chrift upon you, whichonlycanmakeyou lovely perſons; the more you refemblehim inholiness, the more will youdiscover of true excellency and loveliness : and the more frequent and ſpiritual your converſe and communion with Chrift is, the more of the beauty and loveliness of Chriſt will stillbe ſtamped upon your ſpirits, changing you into the ſame image from glory to glory.

Eightly, Let the loveliness of Chrift draw all men to him. Is loveliness in the creature ſo attractive ? And can the tranſcepdent loveliness of Chrift draw none ? O the blindness of man ! Uu2

332, The Methad of Grace. SERM. XIII.

Ifyou fee nobeauty in Chriſt,whyyou should defirehim, itis becauſe the god of this worldhath blinded your minds.

SERMON XIII,

Alluring the Hearts of Men to come to CHRIST, bya fourth Motive contained in another Title of CHRIST.

HAGGAI ii. 7. --And the desire of all nationsſball come.

HE former chapter is mainly ſpent, inreproving the ne Tgligere heroin totime, had delayed the rebuilding the temple : and, in the mean time, employedtheir care and coſt inbuilding andadorn ing their own houſes: but, at last,being perfuaded to ſet about the work, they meetwith thisdiſcouragement, that ſuchwas the poverty of the preſent time, thatthe ſecond ſtructure wouldno wayanfwer the magnificence andſplendor of the firſt. InSolo mon's days the nation was wealthy, now drained; ſo that there wouldbe no proportion betwixt the fecond and the firſt. To this granddiſcouragement, the prophetapplies this relief; that whatsoever ſhouldbewantinginexternalpomp andglory, ſhould bemore than recompenſed by the prefence of Jeſus Chriftin this second temple. For Chriſt, " the defire of all nations, faith he, ſhall come into it. Which, by the way, maygiveus this useful note ; That the presence ofJeſus Chriſt gives a mora real andexcellent glory to the places of his worship, thanany external beauty, or outward ornaments, whatsoever, can beſtow upon them. Our eyes, like the diſciples, areapt to be dazzled withthegoodly stones of the temple, and, in the meantime,to neglect and overlookthatwhichgives it thegreatesthonourand beauty.

Butto return. In theſe words we haveboth the deſcription of Chriſt, and an index pointingat the time of his incarnation: he is called, " the defire of all nations;" and the time of his coming, in the flesh, isplainly intimated to be whilst the ſecond temple ſhould be ſtanding. Where, by the way, we find just caule to admire at, and bemoan the blindneſs that is happened to the Jews ; whoowning the truth of this prophecy, and not able to deny the deftruction of the ſecond temple, many hundred years paſt, willnotyet be brought to acknowledge the incarna tion of the true Meffiah, notwithstanding.

SERM . XIII. 333 The Method of Grace. But to the point. The character, or defcription of Chriſt, ſtined thedefire ofallnations, who was tocome into theworld inthe timeof the ſecond temple, Mal. iii. 12. and that, after grievous concuffions, and shakings of the world, whichwere to make way for his coming; for ſo our prophet here ſpeaks, "[.

" will shake all nations, and the desire of all nations ſmall " come," to which the apostle alludes, in Heb, xii. 26. applying thisprophecyto Jeſus Chriſt, here called the " defire of all " nations:" purting the act for the object, defire for the thing defired; as in Ezek.xxiv. 16. " The defire ofthine eyes," that is, the defirable wife of thy boſom ſo here, the " defire of " all nations," that is, Chriſt, the object of the defires of God's elect, in all nations of the world : aSaviour infinitely defirable in himself, and actually deſired by all the people of God, difperſed among all kindreds, tongues, and nations of the world. From whence this note is,

Doct. That the desires of God's Elect, in allkingdoms, andamong all people of the earth, are, andshallbe drawn out after, andfixedupon the Lord Jesus Chrift.

The merciful God beholding the univerſal ruins, of the worldby fin, hath provided an univerſal remedy for his own elect, in every part of the earth. Chriſt is not impropriated toanyone kingdom, or nation in the world; but intended to be God's falvation to the ends of the earth; and accordingly,

ſpeaks the apostle, Col. ii. 11. " There is neither Greek, nor

Jew, Barbarian, Scythian, bond nor free; but Chriſt is all " and in all." Inthe explication of this point, two things muſt be enquired into.

1. WhyChriſt is called the defire of all nations. 2. Uponwhat account the people of God, in all nations, defire him.

First, Why he is called the deſire of all nations; and what thatphrafe may import and there are divers things that are

or included in it,

First, ThatGodthe Father hath appointed him as a common remedy, for the fins and miſeries of his people, in all parts and quarters of the world. So in the covenant ofredemption, betwixt the Father and the Son, the Lordexpreſſeth himself, Ifa, xlix. 6. and he said, " It is a light thing that thou ſhouldeſtbe

" my ſervant, to raiſe up the tribes of Jacob, and torestore the " preſerved of Ifrael: I will alſo give thee for a light to the

" Gentiles, that thou mayeſt be my falvation unto the endof

1 The Method of Grace. SERM . XIII. " the earth." Suitable whereunto, is that prophecy, Ifa. lii15." He shallſprinkle many nations." IfGodhadnot appointedhim for, he could not be defired by all nations.

And, indeed, herein the grace of God doth admirably ſhine forth in the freeneſs of it, thateven the moſt barbarous nations are not excluded from the benefit of redemption by Chriſt. This is what the apoſlle admires, that Chriſt ſhouldbe preached to the Gentiles, I Tim. iii. 16. a people that ſeemed to be loft in thedarknessofidolatry; yet even for them, Chriſt was given by the Father, "Afk of me(faith he) and Iwill give thee the "Heathen for thine inheritance, andthe uttermost parts of the " earth for thy poffeffion."

Secondly, Chrift, the desire ofallnations, plainlynotes the fufficiency that is inhim, to ſupply the wants of the whole world : as thefun in the heavens ſuffices all nations, for light, and influence, ſodoth the Sunofrighteouſneſs ſuffice for the redemption, juftification, fanctification, and falvation of the people of God, all over the world ; Ifa. xlv. 22. " Look unto me, and be

66 ye faved, all ye ends of the earth ." Thirdly, It implies the reality that is ingodliness. It ſhews you, that religion isno fancy, as the atheiſtical world would perfuade us; and this evidently appears, in the uniform effects of it upon the hearts of all men, in all nations of the world, that are truly religious: all their defires, like ſo many needles touched by one and the fame loadſtone, move towards Jeſus Chrift, and all meet together inone and the ſame bleſſed object Chrift. Were it poſſible for the people of God to come out of all nations, kindreds, and languages inthe world, into one place, and there confer, and compare the defires and workings of their hearts; though they never faweach other's faces, nor heardof each other's names; yet, as face answers toface in a glaſs, fo would their defires after Chriſt anſwer to each other. All hearts work after him in the ſame manner ; what one faith, all fay :

are my troubles andburdens, theſemywantsand miſeries ; thefamethings, mydefires and fears : one and the fame Spirit works in all believers throughout the world ; which could never be, if religion werebut afancy, as ſomecall it ; or a combination,or confederacy, as others call it : fancies are as various as faces; and confederacies preſuppoſe mutual acquaintance and conference.

Fourthly, Chrift, the defire of all nations, implies the vaſt extent his kingdom hath, and ſnall have in the world, out ofevery nation, under heaven, fome ſhallbe brought to Chriſt, and toheavenbyhim and though thenumberof God's elect, com

SERM . XIII. The Method of Grace. 335 pared with the multitudes of the ungodly in all nations, is but a remnant, a little flock ; and, in that comparative ſenſe, there are few that ſhall be faved: yet confidered abſolutely, and in themſelves, they are a vaſtnumber, which no mancan number, Mat. viii. II . "Many ſhall come from the East, and from the

" Weſt, and ſhall fit down with Abraham, and Ifaac, and Jacob, " in the kingdom ofheaven." In order whereunto, thegoſpel, like the fun in the heavens, circuits the world. It aroſe in the Eaſt, and takes its courſe towards the western world: rifing, by degrees, uponthe remote, idolatrous nationsof the earth : outof allwhich a number is to be ſaved, even Ethiopia ſmall ſtretch 66 out her hands to God," Pfal. lxviii. 31. And this confideration ſhould move us topray earnestly for the poor Heathens, whoyet fit in darkness, and the ſhadow ofdeath ; there is yet hope forthem.

Fifthly, It holds forth this, thatwhen God opens the eyes of mento fee their fin and danger by it ; nothing but Chriſt can give them fatisfaction ; it is not the amenity, fertility, riches and pleaſures, the inhabitants of any kingdom of the worlddo enjoy, that canfatisfy the desiresoftheir fouls : when once God touches their hearts with the ſenſe offin and mifery : then Chriſt, and none but Chrift, is defirable, and neceſſary, in the eyes of fuchperſons. Many kingdoms of the world abound with riches and pleaſures ; the providence of God hath carved liberal por tions of the good things of this life to many of them, and ſcarce left any thing to their defires that the world can afford. Yet all this can give no fatisfaction, without Jeſus Chriſt, the defire of all nations, the one thing neceffary, when once theycome to ſee the neceffity and excellency of him: then take the world, whowill, ſo they may have Chriſt, the defireof their fouls . Thus we fee upon what grounds, and reasons, Chriſt is ſtiled the defire of all nations.

Object. But there lies one great objection against this truth, which must be ſolved ; viz. If Chriſt be the defire of all nations, howcomes it to paſs, that Jeſus Chriſt finds no entertainment inſomanynationsof the world, amongwhom Chriſtianity is hiffed at, and Chriſtians not tolerated to live among them ? Who ſee nobeauty in him that they ſhould defire him.

Sol. First, We must remember, the nations of the world have theirtimes and ſeaſons of converſion ; thoſe that once embra. ced Chriſt, have now loft him, and idols are now fet up, in the places where he oncewas ſweetly worſhipped. The fun of the goſpel is gonedown upon them, andnow thines in another Hemisphere; andſo the nations of the world are to have their

336 The Method of Grace. SERM . XIII.

distinct days, and feaſons of illumination. The goſpel, like the ſea, gaineth inone place, what it loſeth in another ; and in the timesand ſeaſons appointed by the Father, they come fucceffively tobe enlightened in the knowledge of Chriſt ; and then ſhall that promiſe be fulfilled, Ifa. xlix. 7. " Thus faith the " Lord, the Redeemer of Ifrael, and his holy One, to him " whom man deſpiſeth, tohim whom the nation abhorreth, to a ſervant of rulers; kings ſhall fee and ariſe, princes alſo " ſhall worship, becauſe of the Lord that is faithful. "

Secondly, Let it alſo be remembred, that altho' Chriſt be rejected by the rulers andbody of many nations ; yet he is the defire of all the elect of God, diſperſed, and ſcattered among thoſe nations.

In the next place, Secondly, we are toenquire, upon what account Chriſt becomes the defire of all nations, (i. e.) of all thoſe, inallthe nations of the world, thatbelong to the election ofgrace. Andthe true ground, and reaſon thereof, is, becauſe Chrift, only, hath that in himself, which relieves their wants, and answers to all their need. As , First , They are all, by nature under condemnation, Rom. v. 16, 18. under the curſe of the law; against which, nothing is foundinheaven or earth, able to relieve their confciences, but theblood of ſprinkling, the pure and perfect righteouſneſs of the Lord Jesus : and hence it is, that Chriſt becomes ſo defirable in the eyes of poor finners, all the world over . If any thing innature couldbe found to pacify and purge the confciences of men from guilt and fear, Chriſt would never be defirable intheir eyes; but finding no other remedy but theblood ofJeſus, to him, therefore, ſmall all the ends of the earth look forrighteouſneſs, and for peace.

Secondly, All nationsoftheworld are polluted with the filth of fin, both in nature andpractice, which they ſhall fee, and bitterly bewail, when the light of the goſpel ſhall ſhine amongst them; and the ſame light, by whichthis ſhall be diſcovered, will, alſo, diſcover the only remedy of this evil to lie in the

of Chrift, the only fountain opened toall nations for fanctification, and cleanſing: andthis willmake the Lord Jeſus incomparably defirous in their eyes. O how welcome will he be thatcometh untothem, notbyblood only, butby water alſo !

John i. 5, 6.

Thirdly, When the light of the goſpel ſhall ſhine upon the nations, they ſhall then ſee, that, by reaſon of the guilt and filth of fin, they are all barred out of heaven ; thoſe doors are chained up against them, and that none but Chrift can openan

SERM . XIII. The Method of Grace.

2 337 entrance for them, into thatkingdom of God: that " no man

" cometh to the Father butby him," John xiv. 6. " Neither " is there any name under heaven given among men, whereby " theymust be ſaved, but the name of Chriſt," Acts iv. 12. Hence the hearts of finners ſhall pant after him, as a hart panteth for the water-brooks. Andthus we fee upon what grounds

becomes the desire of all nations. The improvement of all followeth, in five ſeveral uſes of the point; viz.

1. For information. 2. For examination. 3. Forconfolation. 4. For exhortation. 5. For direction. First use, for information. First, Is Chrift thedefire of all nations ; how vileafin is it, then, inany nation, upon whom the light of the gospel hath Shined, to reject Jesus Christ ? And ſay, as thoſe in Jobxxi. 14. "Depart from us, we defire not the knowledge of thy ways." To thruſt awayhis worſhip, government, and ſervants, from amongst them ; and, in effect, to ſay, as it is Luke xix. 14. " We will not have this man to reign over us." Thus did the Jews, Acts xiii . 46. they put away Chriſt from among them, andthereby judged themselves unworthyof eternal life. This is, at once, a fearfulfin, and a dreadfulfign. How foondid vengeance overtake them, like the overthrow of Sodom ? O let it befor a warning unto all nations, to the end of the world.

Hewould have gathered the children of Ifrael under his wings, as a hen doth her brood, evenwhen the Roman Eaglewas hovering over them, butthey would not; therefore their houſes wereleft unto them deſolate, their city and temple made anheap.

Secondly, If Jeſus Chriſt be the defire of all nations, how incomparably happy, then, must that nation be, that enjoys Chrift, in thepower, andpurity of his gospel-ordinances ! If Chriſt, under a veil, made Canaanaglorious land (as it is called) Dan. xi. 41. what aglorious place muſt that nationbe, that beholds him with open face, in the bright fun-ſhine of the goſpel ! OEngland, know thy happiness, and the day ofthy viſitation ; what others defire, thou enjoyeſt : provoke not the Lord Jeſus todepart from thee, by corrupting his worſhip, longing after idolatry, abuſing his meſſengers, and oppreffing hispeople, leſt hisfouldepart fromthee. Second use, for examination. If Chriſt be the defire of all nations, examine whether hebe VOL. II. Xx

338 The Method of Grace. SERM. XIII, the defire of your fouls, in particular; elſeyou ſhall have no benefit by him. Areyour defires, after Chriſt, true, ſpiritual detires ? Reflect, I beleech you, upon the frames and tempers of your hearts. Can you fay, of your defires after Chrift, as Peter did of his love to Chriſt ? Lord, thou knoweſt allthings ; thou knoweft that Idefire thee. Try your defires, as to their fincerity, by the following characters :

First, Are they vehement, and ardent ? Hath Chriſt the fupreme place, in your defires ? Do you eſteem all things tobe butdroſs, anddung, incomparison of the excellencies of Jefus Chrift your Lord ? Phil. iii. 8. Is he to you, as the refuge-city to the man-flayer ? Heb. vi. 18, 19. As a ſpring of water in a dry place, as the ſhadow of a great rock in a weary land ? Ifa. xxxii. 2. Such vehement defires are true defires.

Secondly, Are your defires after Chriſt univerſal; (i. e.)Is every thing in Chriſt desirable in your eyes ? The hypocrite, like the harlot, is for a divided Chrift; they would be called by his name, but live upon their own ſtock, Ifa. iv. 1. Ifhis holiness, and government, his crols, and fufferings, be defirable for his fake ; fuch univerfal defires are right defires.

Thirdly, Are your defires after Chrift, industrious defires, uſing all the means of accomplishingwhat you defire ! You ſay you defire Chriſt, butwhat will you do to obtain your defires? Ifyou feek him carefully, and inceffantly, in all the ways ofdu ty ; if you will strive in prayer, labour to believe, cut offright hands, and pluck out right eyes, fi. 8.) be content to part with the moſt profitable, and pleasant ways of fin, that youmay enjoy Chrift, the defire of your fouls ; then are your defires right defires.

Fourthly, Are your defires after Chrift permanent defires, or only a fudden motion, or fit which goes off again, withouteffect! Ifyour defires after Chriſt abide upon your hearts; ifyour longings be after him at all times, though not inthe fame height anddegree; then are your defires, right defires. Chriſt always dwells in the defires of his people; they can feel him intheir defires, when theycannotdifcern him in their love or delight.

Fifthly, Will your defires after Chriſt admit no fatisfaction, nor find reſt any where, but in the enjoyment of Chrift ? Thea are your defires right defires. The foul thatdefires Chriſt, can never be at reft, till it come home to Chriſt, 2 Cor. v. 2, 6. Phil. i. 23. The devil can fatisfy others with the riches and pleaſures of this world, as children are quieted with rattles ; but if nothing but Chriſt canreſt, and terminate your defires; furely fuch reltleis defires are rightdefires.

SERM . XIII. 339 The Method of Grace.

Sixthly, Do your defires after Chriſt ſpring from adeep ſenſe of your needand want of Chrift ? Hath conviction opened your eyes to fee your misery, to feel your burthens, and to make you fenfible thatyour remedy lies only in the LordJefus ? Ther - are your defires right defires. Bread and water are made neceffary and defirable, by hunger and thirſt: by theſe things try the truth of your defires after Chrift.

Third use, for confolation . Doyou indeed, upon ferious trial, find ſuch deſires after Chrift, as were deſcribed above ? O bleſs the Lord for that day *wherein Chriſt, the defire of all nations, became the defire of your fouls ; and, for your comfort, know that you are happy andbleffed fouls at preſent.

First, Bleſſed in this, thatyour eyes have been opened to fee both the want and worth of Chrift. Had not Chriſt applied his precious eye-falve to the eyes of your mind, you could never havedefired him; you would have said, with them in Ifa.

iii 2, 3. " He hath no form norcomelinefs, andwhenwe shall " ſee him, there is no beauty that we should defire him : " Or, as they to the ſpouſe, Cant. v. 9. "What is thy beloved more " than another beloved ?" O bleſſed ſouls, enlightened of the

Lord ; to fee those things that are hid from them that periſh !

Secondly, You are bleffed inthis, that your defires after Chrift are a fure evidence that the defire of Chriſt is towards you : had he not firſt defiredyou, you could never have defired him. We may ſay of defires, as it is faid of love, we defire him becauſe he first defired us : your defires after Chriſt are inflamed from the defires of Chrift after you.

Thirdly, Bleffed in this, thatyour defires ſhall furely be fatisfied; Mat. v. 6. " Bieffed are they that hunger and thirſt af46 ter righteouſneſs, forthey ſhallbe filled." Prov.x. 24. "The " defires of the righteous thall be granted." God never raifed fuch defires as theſe inthe fouls of his people, tobe a torment tothem for ever.

Fourthly, Bleffed in this, that God hath guidedyour defires tomake the best choice that ever was made in the world : whilft the defires ofothers are hunting after riches, pleaſure, andhonours in the world; toiling themselves, like children, in purfuit ofa paintedbutter-fly, which, when they have caught, dothbut daub their fingers : God, mean while, hath directedyour defires to Chriſt, the moſt excellent object in heaven or earth . Any good will fatisfy fome men ; O happy foul, if none but Chrift can fatisfythee ! Pfal. iv. 6.

Xx 2

340 The Method of Grace. SERM . XIII.

inthis, that there is awork ofgrace certainly wrought upon thyfoul ; and theſe very defires after Chrift, are apart thereof,

Sixthly, Bleſſed in this, that theſe defires after Chrift, keep thy ſoul active, andworkingafterhim continually in the waysof duty ; Pfal. xxvii. 4. " One thing have I defired, that will I " ſeek after." Defire willbe a continual ſpring to diligence andinduſtry, in the ways ofduty: the defire of the end, quick. ens to the use ofmeans, Prov. xviii. 1. Others may fall afleep, and caſt off duty; but it will be hard for you to do fo, whoſe ſouls burn with defire after Chrift.

Seventhly, Bleſſed in this, thatyour defires after Chriſt will make death much the ſweeter and easier to you ; Phil . i. 23.

" I deſire to be diſſolved, and to be with Chriſt, which is far " better." When a Chriſtian was once asked, Whether he waswilling todie ? He returned this anſwer *, " Let him be " unwilling to die, who is unwilling to go to Chriſt." And much like it, was thatofanother, Vivererenuo,ut Chriſto vivam; I refuſe this life, to live with Chriſt.

Fourth use, for exhortation. Inthe fourth place, let me exhort and perfuade all to make Jeſus Chriſt the defire and choice of their ſouls. And here !

fall in with the main ſcope and deſign of the goſpel. AndO that I could effectually preſs home this exhortation upon your hearts: let me offer ſome moving confiderations to you, and may the Lord accompany them to your hearts.

First, Every creature naturallydefires its own preſervation; donot you defire the preſervation of your precious and immor tal fouls ! Ifyou do, then make Chriſt your defire and choice, without whom, they can never be preferved, Jude, ver. 1 .

Secondly, Do not your fouls earnestly desire the bodies they live in ? How tender are they over them, how careful to pro vide for them? though they payadear rent for thoſe tenements they live in. And is not union with Chriſt infinitelymore de firable than the union of foul and body ? O covet unionwith him ! then ſhall your fouls be happy, whenyourbodiesdrop off fromthem, atdeath, 2 Cor. v. 1, 3. yea, foul andbody shallbe happy inhim, and with him, for evermore .

Thirdly, Howdo the men of this world defire the enjoyments ofit ? They pant afterthe duſt of the earth ; theyriſe early, fit up late, eat the bread ofcarefulness; and all this for very vani y: Shall aworldling do more for earth, thanyou for heaven!

Illius eft nolle mori, qui nolle ire ad Chriftum.

SERM. XIII. 341 The Method of Grace.

Shall the creature be ſo earnestly defired, and Chriſt neglected ?

Fourthly, Whatdo all your defires in this world benefityou , ifyou go chriftteſs ? Suppoſeyou had the defire of your hearts in thele things, how long ſhall youhave comfort in them, ifyou mifs Chrift ?

Fifthly, Doth Chriſt defire you, who have nothing lovely or defirable in you ? Andhaveyou no defires after Chriſt, the moſt lovely, and desirable one inboth worlds ? " Hisdefires are to- " wards you," Prov. viii. 31. O make him the defire and choice of your fouls.

Sixthly, How abſolutely neceſſary is Jeſus Chriſt to your fouls ? Bread and water, breath and life, are not ſo neceſſary as Chriſt is ; " One thing is neceſſary," Luke x. 42. and that one thing is Chrift. If you miss your defires in other things, you may yet be happy ; but if you miſs Chriſt you are undone for ever.

Seventhly, How ſuitable agood is Chriſt to your fouls ? compriſing whatsoever they want, I Cor. i. 30. Set your hearts where you will, none will be found to match and fuit them, as Chrift doth,

Eigthly, How great are the benefits that will redound toyou by Jesus Chriſt ! In him you shall have a rich inheritance fettled upon you ; all things ſhall be yours, when you are Chriſt's,

1 Cor. iii. 22. And is not ſuch a Chriſt worth defiring ? Ninthly, Allyour well-grounded hopes of glory are built upon your union with Chriſt, I Cor. i. 21. If you miſs Chriſt, you must die without hope. Willnot thisdraw yourdefires to him? い Tenthly, Suppoſe you were at the judgment-feat of God, where you muſt ſhortly ſtand, and faw the terrors of the Lord in that day; the ſheep divided from the goats; the ſentences of abſolution and condemnation paſſed, by the great and awful

Judge, upon the righteous and wicked: wouldnot Chriſt be then defireable in your eyes ? As ever you expect to ſtand with comfort at that bar, let Chriſt be the defire and choice of your fouls now.

Fifth use, for direction. Do these, or anyother confiderations, put theeupon this enquiry; how ſhall I get my defires kindled and enflamed towards Chriſt ? Alas ! my heart is cold and dead, not a ferious defire ſtirring in it after Chriſt. To ſuch I ſhall offer the following directions.

Direct . 1. Redeem ſome time every day for meditation; get out of the noiſe and clamour of theworld, Pfal. iv. 4. and feri

342 SERM. XIII, The Method of Grace. ouſly bethink yourſelves how the preſent ſtate of your foul

and how it is like to go with you for ever : here allfound converfion begins, Plal. cxix. 59.

Direct. 2. Confider ſeriously of that lamentable ſtate, inwhich you came into the world; children of wrath by nature, under the curſe andcondemnation of the law: ſo that either your ſtate must be changed, or you inevitably damned, John iii. 3.

Direct. 3. Confider the way and courſe you have taken ſince you came into the world, proceeding from iniquity to iniquity.

What command of Godhave you not violated a thousand times over? What ſiniscommittedin the world, thatyou are not, one way or other, guilty ofbefore God ? How many ſecret fins uponyour ſcore, unknown to the moſt intimate friendyou have inthe world?Either thisguilt mustbeſeparatedfrom your fouls, or your fouls from God to all eternity.

Direct. 4. Think upon the ſevere wrath of God due to every fin; "The wages of ſin is death," Rom. vi, 23. Andhow intolerable the fulness of that wrath muſt be, when a few drops ſprinkled upon the confciencein this world, isſounſupportable, thathath made ſome tochuſe ſtrangling, rather than life ; and yetthis wrathmuſt abide for everupon you, ifyou getnotintereſt in Jeſus Chriſt, John iii. 36 .

Dirett. 5. Ponder well thehappy ſtateand condition theyare inwho have obtained pardon, and peace by Jeſus Chriſt, Pfal. xxxii. 12. And feeing thegrace of God is free, and you are fet under the means thereof; why may not you be as capablethereofas others ?

Direct. 6. Seriously confider the greatuncertainty of your time, and preciouſneſs of the opportunityof falvation, neverto be recovered, when they are once paſt, John ix. 4. let this provoke you to lay hold upon thoſe golden ſeaſons whilst thy are yet with you ; that you may not bewail your folly and madness, when they are out of your reach.

Direct. 7. Aſſociate yourſelves with ferious Chriſtians ; get into their acquaintance,and beg their afſiſtance; befeech them to pray for you; and fee that you reſt nothere, but be frequently upon your knees, begging of the Lord a new heart, anda new ſtate.

In conclufion of the whole, let me beſerch andbeg all the people of God, as upon my knees, to take heed, and beware, left by the careleſneſs and ſcandal of their lives, they quench the weak defires beginning to kindle in the hearts of others. Youknow what the law of God awards for ſtriking a woman with child, fo thather fruitgo from her,Exod. xxi: 22, 23.0

SERM. XIV. The Method of Grace. 343 ſhed not foul-blood,by ſtifting the hopefuldeſires ofany after Chrift.

Bleffed be Godfor Jesus Christ, the desire of all nations.

SERMON

XIV.

Containing the fifth Motive to apply CHRIST, drawn from another excellent Title of CHRIST .

1 COR. ii. 8. Which none of the princes of this world have known, forbad they known him, they would not have crucified the Lord ofglory.

IN this chapter, the apostle diſcourſes to the Corinthians, of the excellencyofhis miniſtry, bothtoobviate the contemptwhich ſome caftupon itfor wantofhumanornaments,and togive the greater authority unto it among all : and whereas the ſpiritual fimplicity of his miniſtry laiditunderthe contempt offome, he removes that ſeveral ways, by ſhewing them,

First, That it was not ſuitable to the deſign and end of his miniſtry, his aim being " toknow nothingamong them, faveJe- " fus Chriſt, and him crucified, " ver. 1 , 2 .

Secondly, Neither was it for the advantage of their fouls : it might indeed tickle their fancies,butcouldbe no folid foundation to their faith and comfort, ver. 4, 5 .

Thirdly, Though his discourſes ſeemed jejune and dry to carnal hearers, yet they had adepth and excellency in them, which ſpiritual and judicious Chriſtians ſaw and acknowledged, ver. 6, 7.

Fourthly, Therefore this excellentwisdom which he preached far tranſcended all the natural wisdom of this world ; yea, the moſt raiſed and improved underſtandings ofthoſe that were moſt renowned and admired in that age for wisdom, ver. 8. " which noneofthe princes of this worldknew." 66

In which words we have,

1.Anegative propoſition. 2. The proofof the propofition. First, A negative propoſition : None of the princes of this worldknewthat ſpiritual wisdom which he taught. Byprinces of this world, or rather, principes feculi, the princes of that age, he means, as Cameron well notes, the learned Rabbi's,

Scribes, and Pharifees, renowned for wisdom and learning a

344 The Method of Grace. SERM . XIV. mong them; and honoured, upon that account, as ſo many princes: but he adds a diminutive term, which darkens all glo. ry. They are but the princes of this world, utterly unacquaintedwith the wisdom of the other world. To which he adds,

" Secondly, A clear and full proof; " For had they known it, theywould not have crucified the Lord ofglory." Inwhich words we find one of Chriſt's glorious and royal titles, TheLord ofglory : upon which title will be my preſent diſcourſe. The words being fitly rendered, and nothing of ambiguity in them, they give us this obſervation.

Doct. That Chrift crucified is the Lordofglory. Great and excellent is theglory of Jesus Chriſt, the ſcriptures every where proclaim his glory; yea, we may obſerve a notable climax, or gradation, in thoſe ſcriptures that ſpeak of his glory. The prophet Haiah, ſpeaking of him, calls himglorious ; lla.

iv. 2. " In that day ſhall the branch of the Lord be beautiful and glorious." John, ſpeaking of his glory, riſes a ſtep higher, andaſcribeth tohima " glory, as oftheonlybegotten Son of the " Father," John i. 14. i. e. aglory meet for, and becoming the Son of God: proper to him, and incommunicable to any other. The apostle James riſes yet higher, and doth not only call him glorious, or glorious as the only begottenofthe Father ; but the glory, James ii . 1. glory in the abſtract; " Mybrethren, (faith

" he), have not the faith of our Lord Jesus Chriſt, the glory, " with respect of perſons ;" For theword Lord, which is in our tranſlation, is aſupplement; Chriſt is glory itſelf, yea, the glory emphatically ſo ſtiled; the glory ofheaven; theglory of Sion ; the glory of our fouls for ever. The author to the Hebrews goes yet higher, and calls him not ſimply the glory, but " the " brightness of the Father's glory, " * Heb. i. 3. as though he ſhould ſay, the radiancy, ſparkling, or beaming forth of his Father's glory; the very ſplendor, or refulgency ofdivine glory. O what a glorious Lord is our Lord Jesus Chrft ! the bright,

diamond ofheaven ; who ſhines inglorythere, above theglory ofangels andfaints, as the glory of the fun excels the leffer, twinkling ſtars. When he appearedto Paul, Acts xxvi.

13. " I faw, faith he, a light fromheaven above the bright- " neſs of the fun, ſhininground about me:" Needs muſtthe glory of Chriſt be unspeakable, who reflects glory uponall that are with him, John xvii. 24. and ſtamps glory upon all that belong to him. His works on earth wereglorious works, Luke xiii . 17. the purchaſed liberty of his people, aglorious liberty,

* Απαύγασμα της δόξης.

SERM . XIV. 345 The Method of Grace. Rom. viii. 21. the church his myſtical body, aglorious church, Eph . v. 27. the goſpel which reveals him, is a glorious goſpel, 1Tim. i. 11. But, more particularly, let us conſider the glory of Chriſt, as it is diſtinguiſhed into his, either,

1. Eſſential , or, 2. Mediatorial glory. First, The effential glory of Chriſt, which he hath as God from everlasting ; which is unspeakable and unconceivable glory: For (faith the apostle, Phil. ii. 6.) " He being in the form

" of God, thought it no robbery to be equal with God," (i. e.) hehad a peerage or equality with his Father inglory ; John *. 30. " I and my Father are one." And again, John xvi. 15. " All things that the Father hath, are mine:" the fame name, the fame nattire, the ſame eſſential properties, the fame will, and the fame glory.

Secondly, The mediatorial glory of Chriſt is exceeding great, This is proper tohim, as thehead of the church, which he hath purchasedwith his own blood. Of this glory the apoſtle ſpeaks, Phil. ii. 9, 10. " Wherefore God alſo hath exalted him, and

66 givenhim aname, which is above every name," σι. υπερυψωσέ, exalted above all exaltation. Nowthe mediatorial glory of our Lord Jesus Chriſt conſiſteth either,

1. In the fulness of grace inherent in him : or, 2. In the dignity and authority put upon him. First, In the fulneſs of grace inherent in him : The humanity of Chriſt is filled with grace, as the fun with light : John 1. 14. " Full ofgrace and truth." Never any creaturewas filled by the Spirit ofgrace, as the man Chriſt Jeſus is filled; for

" God gives not the Spirit to him by meaſure," John iii. 34. By reaſon of this fulness ofgrace inherent inhim, he is " fairer

" than the children of men," Pfal. xlv. 2. excelling all the faints in ſpiritual luftre and gracious excellencies.

Secondly, In the dignity and authority put upon him. He is crowned King in Sion; all power in heaven and earth is given unto him, Mat. xxviii. 18. he is a law-giver to the church, James iv. 12. all acts of worship are to be performed in his name ; prayer, preaching, cenfures, facraments, all to be adminiftred in his name. Church-officers are commiffioned by him, Eph. iv. II . The judgment of the world in the great day will be adminiſtred by him ; Mat. xxv. 31. "Then ſhall

" he fit upon the throne of his glory."

To conclude, Jeſus Chriſt ſhall have glory and honour a VOL. II. Yy

346 The Method of Grace. SERM . XIV.

for evermore, by angels and ſaints, upon the accountofhis mediatorial work : this ſome divines call his paſſive glory, the glory which he is faid to receive from his redeemed ones. Rev. v. 8, 9, 10. " And when he had taken the book, " the four beafts, andthe four andtwenty elders, felldown be- " fore the Lamb, having every one of them harps, andgolden

" vials full ofodours, which are the prayers of the faints ; and

" they fung a new song, ſaying, Thou art worthy to take the book, and to open the feals thereof: for thou waſt flain, and " haft redeemed us to Godby thy blood, out ofevery kindred, " and tongue, and people, and nation," &c. And thus you fee, that our Lord Jesus Chrift is, upon all accounts, the Lord ofglory. The uſes follow.

Inference 1. How wonderful was the love of Christ, the Lordofglory, to befo abusedandhumbled, ashe wasfor us , vile andfinfulduft? Itis aſtonithing to conceive, that ever Jefus Chriſt ſhould strip himself of his robes of glory, to clothe himself with the mean garment of our flesh : O what a ſtoop did he make, in his incarnation, for us! If the moſt magnificent monarch upon earth hadbeen degraded into a toad; ifthe fun intheheavens had been turned into a wandering atom; if the moſt glorious angel inheaven had been transformed even into a fly; it had been nothing to the abaſement of the Lord ofglory. This act is every where celebrated in ſcripture, as the great mystery, the astonishing wonder of the whole world, 2 Tim. iii. 16. Phil. ii. 8. Rom .

viii. 3. The Lord of glory looked not like himself, when he came in the habit of a man ; Ifa. liii. 3. Wehid, as it were, " our faces from him : " Nay, rather like a worm, than a man ;

Pfal. xxii. 6. " A reproach of men,and deſpiſed of the people." Thebirds of the air, and beasts of the earth werehere provided of better accomodations than the Lord of glory, Mat. viii.

" Oſtupendous abaſement ! Olove unspeakable ! Though " he was rich, yet for our fakes he became poor, that we through " his poverty might be rich," 2 Cor. viii. 9. He put off the crown ofglory, to put on the crown ofthorns: Quanto pro me vilior, tanto mihi charior, ſaid Bernard ; The lower he humbled bimſelf for me, the dearer he ſhall be to me.

Infer. 2. How transcendently glorious is the advancement of believers, by their union with the Lord ofglory! This, alſo, is an admirable and astonishing myſtery; it is the highest dignity of which our nature is capable, to be hypostatically united; and the greatest glory of which our perfons are capable, to be myfiically united to this Lord ofglory; to be bone of his

SERM . XIV . 347 The Method of Grace. bone, and fleſh of his fleſh. O what is this ! Chriſtian doft thou know and believe all this, and thy heart not burn, within thee, in love to Chrift ? O ! then, what a heart haft thou ? What art thou, by nature, but finfulduſt, a loathſome finner, viler than the vileft creature, caſt out to the loathing of thy perſon in theday of thy nativity ! O that ever the Lord of glory ſhould unite himself to ſuch a lump ofvileneſs ! take fuch a wretch into his very boſom ! Be astonished, O heavens and earth, at this ! this is the great myſtery which the angels

down to look into: Such an honour as this, could never have entered into the heart of man . It would have ſeemed a rude blafphemy in us, to once have thought, or ſpoken ofſuch a thing, had not Chriſt made firſtthe motion thereof: Yethow long didſt thou make this Lord ofglory wait uponthy undetermined will, before he gained thy conſent ? Might he not juſtly have ſpurned thee into hell, upon thy firſt refuſal , and never have made thee ſuch another offer ? Wilt thou not fay, Lord, what am I, and what is my father's houſe, that fo great a King ſhould ſtoopſo farbeneath himself, to fuch a worm as I am ! That ſtrength ſhould unite itſelf to weakneſs, infinite glory to ſuch baſeneſs ! O grace, grace, for ever tobe admired !

Infer. 3. Is Jeſus Chriſt the Lord of glory ? Then let noman count himself dishonoured by fuffering the vilest indignities for hisfake : The Lord of glory putsgloryupon the very fuffering you undergo in this world for him. " Mofes eſteemed the re-

66 proaches of Chriſt greater riches than the treasures of Egypt," Heb. xi. 26. he caſt a kingdom at his heels, to be crowned with reproaches, for the nameof Chriſt. The diadem of Egypt was nøt half ſo glorious, as felf-denial for Chriſt. This Lord of glory freely degraded himself for thee, wilt thou ſtand hefitatingwith him upon terms ? It iscertainly your honour to be difhonoured for Chriſt, Acts v. 41. to you it is given, in behalfof Chrift, notonly to believe, but alſo to fuffer for his fake, Phil.

i. 29. The gift of fuffering is there matched with the gift of faith; itis given as an honorarium, abadge ofhonour to fuffer for the Lord ofglory. As all have not the honour to wearthe crown of glory in heaven, ſo few have thehonour to wear the chain of Chriſt upon earth. * Thuanus reports of LodovicusMarſacus, a knight of France, that, being led to fuffer with other martyrs, who were bound, and he unbound, becauſe a

Yy 2

Curme non quoque torque donas, et infignis bujus ordinis militem creas ? Thuanus.

348 The Method of Grace. SERM. XIV. perſon of honour ; he cried out, " Why don't you honour

" me with a chain, too, and create me a knight of that no- " ble order ?" My brethren, count it all joy when ye fall into divers temptations, James i. 2. (i. e.) trials by ſufferings. David thought it an honour tobe vile for God, and that is a true obſervation, thatdiſgrace itſelfis glorious when endured forthe Lordofglory.

Infer. 4. Is Chriſt the Lord of glory ? Howglorious, then, Shallthefaints one day be, when theyshallbe made like this glori ous Lord, and partake of his glory in heaven ? John xvii. 22, " The glory which thou gaveſt me, I havegiven them :" Yea, thevilebodies of believers ſhall be made like to the glorious body of Chrift, Phil. iii. 21. What glory, then, will be communicated to their fouls ? True, his eſſential glory is incommu. nicable ; but there is a glory which Chriſt will communicateto his people. "When he comes tojudge the world, he will come 66 to be glorified in his faints, and to be admired in all them " that believe," 2 Thef. i. 10. Thus he ſeemeth to account his ſocial glory, which ſhall reſultfromhis faints, a great part of his own glory : As we have now fellowship with him in his fufferings, ſo we shall have afellowſhip, or communion with him, in his glory : When he ſhall appear, then ſhall we, alfo, appear with him in glory ; then the poorest believer ſhall be more glorious than Solomon, in all his royalty. It was a pious faying of Luther, that he had rather be Chriftianus rufticus, quam Ethnicus Alexander ; a Chriſtian clown, than a Pagan em. peror. The righteous is more excellent than his neighbour, though he live nextdoor to a graceleſs nobleman : But it doth not yet appear what they ſhall be. The day will come, it certainly will come, for the Lord hath ſpoken it, when they ſhall

ſhine forth as thefun in the kingdom of their Father,

Infer. 5. How haththedevil blindfolded, anddeluded them that arefrighted offfrom Christ, by the fears ofbeing dishonoured by him? Manyperſons have halfamind to religion, but when they conſider the generalityof its profeſſors to be perſons of the loweſt, andmeaneſt rank intheworld, andthatreproaches and ſufferings attend that way; they ſhrink back as men athamed, and as Salvian faith, Mali effe coguntur, neviles habeantur ; they chuſe ratherto remain wicked, than to become vile : But to them that believe, Chriſt is an honour ; as the word, whichwe tranſlate precious, might be rendered, 1 Pet. ii. 7. TillGod opensmens eyes thus, theywill putevil for good, and good for evil. ButOdearbought honours, for which men ſtake their ſouls, and everlasting happiness ! Paul was not ofyourmind,

SERM . XIV. 349 The Method of Grace.

yet for birth he was an Hebrew of the Hebrews; for dignity, and eſteem, a Phariſee ; for moral accomplishments, touching the law, blameless : Yet all this he trampled under his feet, counting it all but droſs, and dung, in compariſon of Jeſus

Chrift. Mofes had morehonour, to laydown for Chriſt, than you; yet it was no temptationto him, to conceal or deny the faith of Chrift . Noble Galeacius would notbe with-held from Chrift by the ſplendor and glory of Italy ; but O how doth the glory of this world dazzle, and blind the eyes ofmany : "How " can'ye believe (faith Chriſt) who receive honour one of ano- " ther ?" John v. 44. Saintsand ſinners, upon this account, are wonders oneto the other, Itis the wonder of the world, to ſee Chriſtians glorying in reproaches ; they wonder that the faints run not withthem into the fame exceſs of riot; and it is awonder tobelievers, how ſuch poor toys, and emptytitles (rather than titles of honour) ſhould keep the world, as it doth, from Jeſus Chriſt, and their everlasting happiness in him.

Infer. 6. If Chriſt be the Lord of glory, how careful Should all be who profess him, that they do not dishonour Jesus Christ, whose name is called upon by them ? Chriſt is a glory to you, be not you a ſhame and diſhononr to him. How carefulhad

need be, to draw every line, and action of their lives exactly : The more glorious Chriſt is, the more circumſpect and watchful ye had need to be. How lovely would Jeſus Chriſt appear to the world, if the lives of Chriſtians did adorn the doctrine of God their Saviour, inall things ! Remember you repreſent the Lord of glory to the world ; it is not your honour only, but the honour of Chriſt which is engaged, and concerned in your actions. O let not the careleſſneſs, or ſcandals of your life, make Jeſus Chriſt aſhamed to be called your Lord. When Ifrael had grievouſly revolted from God, he bids Mofes riſe andget down from thence; for(faith he) thypeople, which thou hast brought forth out of Egypt, have corrupted themſelves, Deut. ix. 12. as the Lord were ashamed toown them for his peopleany longer. It was a cutting queftion, James ii. 7. apt to ſtartle the confciences of thoſe looſe profeſſors; " Dotheynotblafpheme that worthynamebywhich " ye are called ? " Your duty is, to adorn the goſpel by your converſations, Titus ii. 10. The words fignify to deck, trim, or adorn the gofpel, make it trim, neat, and lovely, to the eyes of beholders. When there is ſuch a beautiful harmony, and lovely proportion betwixt Chriſt's doctrine andyour practices, as there is in the works of creation, wherein the comelineſs andelegancy of the world much confifts, (for to this the

350 The Method of Grace. SERM. XIV.

word here alludes) then do we walk fuitably to the Lordofglory.

Infer. 7. What delight ſhould Chriſtians take in theirdaily conversewith Jesus Christ in theway ofduty ? * Your converſes in prayer, hearing, and meditation, are with the Lord of glory : The greatest peers in the kingdom, account it more honour to beinthe prefence of aking, bare-headed, or upon the knee at court, thantohave thousands ſtanding bare to them in the country. When you are called to the duties of communion with Chrift, you are called to the greatest honour, dignifiedwith the nobleft privilege creatures are capable ofin this world : Hadyou buta fenſe of that honour God puts upon you by this means, you would not need somuch preſſing and ſtriving, to bring a deadandbackward heartinto the ſpecialprefenceofJeſus Chriſt.

When he faith, Seek ye my face, your hearts ſhould echo to his calls; Thy face, Lord, will we ſeek. But, alas ! the glory of Chrift is much hid, and veiled, by ignorance, and unbelief, from the eyes of his own people; it is but feldom the beſt offaints, by the eye of faith, do fee the king in his glory.

Infer. 8. If Chriſt be ſo glorious, howshould believers long to be with him, and behold him in his glory above ? Moſt men need patience to die, a believer ſhould need patience to live. Paul thought it well worth enduring the pangs of death, to get a fightof JesusChriſt inhis glory, Phil. i.23. " The Lord direct 66 your hearts into the love of God, and patient waiting for " Chriſt," (faith the apostle) 2 Theff. iii.5. intimating, that the faintshavegreat need ofpatience,to enable them to endure the

feparation from Chriſt, ſo long as they must endure it in this world. The Spirit and the bride fay, come, and let him that heareth, fay, come, and let him that is a thirst come : even fo, come LordJesus, and be thou as aswift roe upon the mountains of feparation.

Bleffedbe Godfor Jesus Christ, the Lord of glory.

(faith Mr. Rutherford) there were no letter of command, yet there is a ſuitableneſs betwixt the law engraven on the heart, and the ſpiritual matter commanded. There is an heaven in theboſom of prayer, though there were not a granting of the ſuit. Rutherford's Treatise of the Covenant, p

SERM. XV. 35 The Method of Grace. SERMON XV.

Opening the fixth Motive to come to CHRIST, contained in the fixth and laſt Title of CHRIST.

LUKE ii . 25.--Waiting for the [Confolation] of Ifrael.

Several glorious titles of Chriſthave beenalready ſpokento, out ofeach of which, much comfort flows to believers : It is comfortable to a wounded foul, to eye him as a phyfician ; comfortable to a condemned and unworthy foul, to look upon him under the notion ofmercy : The lovelineſs, the defirableneſs, and the glory of Chriſt, are all fo many ſprings of confolation. But now I am to ſhew you, from this ſcripture, that the faints havenotonlymuch conſolation from Chrift, but that Chrift himſelf is the very confolation of believers : He is pure comfort wrapped up in flesh andblood.

In this context, you have an account of Simeon's prophecy concerning Chrift ; and inthis text, adeſcription of the perfon, and quality of Simeon himself, who is described two ways..

1. By his practice. 2. By his principle. His practicewas heavenly, and holy ; he was ajust anddevout man : The principle from which his righteouſneſs and holiness didflow, was his faith in Chrift ; " hewaited for the confolation

" of Ifrael." In which words by way of periphrafis, we have, 1. Adeſcription of Chriſt, the confolation of Ifrael . 2. The deſcription of a believer, one that waited for Chrift. First, That the confolation of Ifrael is a phraſe deſcriptive of Jeſus Chriſt, is beyond all doubt, ifyou confult ver. 26. where he, (i. e.) Simeon is fatisfiedby receiving Chriſt into his arms, the confolation for which hehad folongwaited.

Secondly, * And that waiting for Chriſt is a phraſe deſcribing the believers of thoſe times that preceded the incarnation of Chrift, is paſtdoubt; they all waitedfor that bleſſed day: But it was Simeon's lot to falljust upon that happy point oftime, whereinthe prophecies and promiſes of his incarnation were fulfilled. Simeon, and others that waitedwith him, were ſenſible, that the time of the promise was come, which could not but

It is a phrafe, common and well known among the Jews at that time, by which the coming of Chriſt was ſignified. Ludov. Capell.

352 The Method of Grace. SERM . XV.

(as indeed itdid) ageneral expectation of him, John ix.

19. But Simeon's faith was confirmed, by a particular revelation, ver. 26. That he ſhould fee Chriſt before he saw death, which could not but greatly encourage and raiſe his expectation to look out for him, whoſe coming wouldbe the greatest conſolation to the whole Ifrael of God. The confolation παρακλησις. The Spirit is frequently called in ſcripture, παρακλητης; the Comforter: But Chriſt, inthis place, is called παρακληςι , comfort, or confolation itself: The reason ofboth is given in John xvi. 14. " He ſhall take ofmine and (hew it untoyou : " Where Chrift is ſaid tobe the matter, and the Spirit, the applier of true comfort to the people of God. Now this conſolation is here expreſſedbothwith a fingular emphasis [the confolation] intimating that there is nothing of confolation in any thing beſides him; all other comforts compared with this, are not worth naming. And as it is emphatically expreſſed, ſo it is alſo limited and bounded within the compafs of God's Ifrael, (i. e.) true believers, ſtiled the Ifrael of God, whether Jews or Gentiles, Gal. vi.

16. From whence the point ofdoctrine is,

Doct. That Jesus Chrift is the only confolation ofbelievers, and ofnone befides them. So ſpeaks the apostle, Phil. iii. 3. "For we are the circumcifion, which worship God in the Spirit, and rejoice in Chrift Jefus, andhave no confidence in the ſleſh." Thoſe thatwor Ship God in the Spirit are fincere believers ; to fuch fincerebelievers, Chriſt is confolation, our rejoicing is in Christ Jesus : And theyhave no conſolation in any thing beſide him ; nothing inthe world cangivethem comfort without Chriſt, Wehave no confidence in theflesh. The goſpel is glad tidings of greatjoy ; but that which makes it tobe ſo, is Jefus Chriſt, whom it impartsand reveals tous, Luke ii. 10, 11. Inthe openingof this comfortable point, four things must be ſpokento, for the right ſtating the method of our diſcourſe, viz.

1. What is meant by confolation. 2. That Chrift, and he only, is conſolationtobelievers. 3. That believers onlyhave conſolation in Chrift . 4. How it comes topaſs, that any believer ſhould be dejected, fince Chriſt is conſolation to allbelievers .

The first thing to be opened, is the nature of confolation, which is nothing else but the cheariness ofa man's spirit, whereby he is upheld, and fortified against all evils felt, or feared. Conſolation is to the foul, what health is tothebody after wafting fickness ; or the reviving ſpring, to theearth, after a long and hard winter. And there are three forts ofconfolation, or

SERM . XV. 353 The Method of Grace.

comfort, fuitable to thediſpoſition and temper of the mind, viz.

Natural,

Sinful, and

Spiritual . Natural comfort is the refreshment of our natural ſpirits by thegood creatures of God, Acts xiv. 17. " Filling their hearts 66 with food and gladneſs." Sinful comfort is the fatisfaction and pleaſure men take in the fulfilling of their lufts, by the abuſe of the creatures of God, James v. 5. " Ye have livedin pleaſure upon earth," (i. e.)your life hath been a life of ſenſuality and fin.

Spiritual comfort is the refreshment, peace,and joy, gracious ſouls have in Chriſt, by the exerciſe of faith, hope, and other graces, Rom. v. 2. And this only deſerves the name of true folidconfolation : To which four things are required.

First, That the matter thereof be ſome spiritual, eminent, and durable good; elſe our conſolation in itwill be but as the crackling of thorns under a pot, a fudden blaze, quickly extinct withthe failing matter of it. Chriſt only gives the matter of folid durable confolation ; the righteousness of Chriſt, the pardonof fin, the favour of God, the hopes ofglory, are the ſub-

materials ofa believer's confolation, Rom. v. 2. Matth. ix. 2. Plal. iv. 6, 7. 2 Pet. i. 8. Things are as their foundations be.

Secondly, Interest and propriety in theſe comfortable things, are requifite to our conſolation by them ; Luke i. 47. " My ſpi- " rit rejoiceth in God my Saviour." It isnoconſolation to him that is hungry, to fee afeast ; to him that ispoor to feeatreafure; if the one maynot taſte, or the otherpartake thereof.

Thirdly, Knowledge, and evidence of intereſt, in ſomedegree, is requifice, to actual confolation,though without it a man may be in the ſtateofconfolation ; for that which appears not, is (in point ofactual comfort) as if it were not.

Fourthly, In order hereunto, the work of the Spirit upon our hearts is requifite, both togive, and clear our intereſt in Chriſt, and the promiſes : And both theſe ways he is the Comforter, " The fruit of the Spirit is joy," Gal. v. 22. Andthus briefly of the natureofconfolation.

Secondly, Next I will ſhew you that Chriſt, andhe only, is matter of confolation to believers : which will demonſtratively appearby this argument.

Arg. Hethatbringstotheir fouls all thatiscomfortable, and VOL . II. Zz

The Method of Grace. 354 SERM. XV removes fromtheir fouls all that is uncomfortable, muſt needs be theonly confolation of believers .

But Jefus Chrift brings to their fouls all that is comfortable, and removes from their fouls all that is uncomfortable.

Therefore Chriſt only is the confolation ofbelievers.

First, Jeſus Chrift brings whatsoever is comfortable to the fouls of believers. Is pardon comfortable to a perfon condem ned? Nothing canbe matter of greater comfort in this world, Why, this Chrift brings to all believers, Jer. xxiii. 6. "And this

" is the name whereby he ſhall be called, the Lord our righte " ouſneſs." This cannotbut give ſtrong confolation ; righte ouſneſs is the foundation of peace, andjoy in the Holy Ghoft, Rom. xiv. 17. " The work of righteouſneſs ſhallbe peace ; and " the effect ofrighteouſneſs,quietneſs, and aſſurance for ever," Ifa. xxxii. 17. Come to a dejected foul, labouring under the burden of guilt, and ſay, cheer up, I bring you good tidings, there is ſuch an eſtate befallen you, or ſuch a troubleſome bufineſs comfortaby ended for you; alas ! this will not reachthe heart: Ifyou can bring me (faith he) good news from heaven, that my fius are forgiven, and God reconciled, how foon ſhould I be comforted! And therefore (as one well obſerves) this was the uſual receipt with which Chrift cured the fouls of men and women, when he was here on earth ; Son or daughter, " be

" of good cheer, thy fins be forgiven thee." And, indeed, it is as eaſy to ſeparate light and warmth from the beams of the fun, as cheeriness and comfort from the voice of pardon.

Arethehopes and expectations ofheaven andglory comfort able ! Yes ſure, nothing is comfortable ifthis be not ; Rom. y.

2. " We rejoice in hope of the glory of God." Now, Chrill brings to the fouls of men allthe folid grounds, and foundations upon which they build their expectations of glory, Col. i. 27. " Which is Chrift, in you, the hope of glory." Name any thing elfe that is folid matter of comfort to the fouls of men, and the grounds thereof will be found in Chriſt, and in none but Chrift: as might easily bedemonftratedbythe enumeration ofmultitudes of particular inſtances, which I cannot now infift upon.

Secondly, Jeſus Chriſt removes from believers whatever is up comfortable; therein relievingthem against allthe matters of their affliction and forrow....As namely,

First, Is fin a burden and matter of trouble, to believers ! Chritt, andnone but Chrift, removes that burden, Rom . vii. 24 O-wretched man that Iam! (faith fin-burdened Paul) who will deliver me from the body of this death ? I thank 25. "

SERM . XV. The Method of Grace. 355 "Godthrough Jeſus Chriſt our Lord." The fatisfaction of his blood, Eph. v. 2. The ſanctification of his Spirit, John i. 5. 6. His perfect deliverance of his people from the very being of fin at laſt, Eph . v. 26, 27. This relieves at préfent, and removes at laſt the inatter and ground of all their troubles and forrows for fin.

Secondly, Dothe temptations of fatan burden believers ? Oyes byreaſon of temptations ; they go in trouble and heavineſs of

Temptation is an enemy under the walls ; temptation greatly endangers, and therefore cannot but greatly afflict the fouls ofbelievers ; but Chrift brings the only matter ofrelief againſttemptations. The interceffion of Chrift is a fingular relief at prefent, Luke xxii. 32. " But I have prayed for thee, that thy " faith fail not." And the promises of Chriſt are a full relief for the future ; " TheGod ofpeace ſhall ſhortly tread fatan " underyour feet," Rom. xvi . 20.

Thirdly, Is ſpiritual defertion, and the hiding of God's face, matter of affliction and caftingdown to believers ? Yes, yes, it diſtreſſes their hearts ; nothingcancomfort them ; "Thou hideft

" thy face, and I was troubled," Pfal. xxx. 7. Outward afflictions dobut break theskin, this touches the quick ; they like rain fall only upon the tiles, this foaks into the houſe ; but Chrift brings to believers ſubſtantial matter of confolation against the troubles ofdefertion : He himselfwas deferted of Godfor a time, that they might not be deferted for ever. Inhim alſo the relieving promiſes aremadeto believers, that notwithstanding God maydefert them for a time, yet the unionbetwixthimand them ſhall never be diſſolved, Heb. xiii. 4. Jer. xxxii. 40. Though he forfake them for a moment, in reſpect of evidenced favour, yet he will return again and comfort them, Ifa. liv. 7. Though fa tan pull hard, yet he will never be " able to pluck them out of "his Father's hand," John x. 20. Oh whatreliefis this ! What confolation is Chrift to a deferted believer.

Fourthly, Are outward afflictions matter of dejection and trouble ? Alas, who finds them not to be fo ? How do our hearts fail and our ſpirits fink under the many finarting rods of God upon us ? But our reliefand confolation under them allis in Chrift Jefus; for the rod that afflicts us isin the hand of Chrift that loveth us, Rev. iii, 29, "Whom I love, I rebuke " and chaften." His deſign in affliction is our profit, Heb. xii, 10. That deſign of his for ourgood ſhall certainly be accomplished, Rom. viii . 28. And afterthat no more afflictions for ever, Rev. xxi. 3, 4."God ſhall wipe away all tears from their eyes."

So that upon the whole, two things are moſt evident. Zz2

356 The Method of Grace. SERM . XV,

First, Nothingcancomfort the foul without Chriſt! he is the foul thatanimates all comforts, they wouldbe dead things with out him. Temporal enjoyments, riches, honours, health, relations, yield not adrop of truecomfort without Chriſt. Spiritual enjoyments, minifters, ordinances, promiſes, are fountains ſealed and ſprings ſhut up; till Chriſt openthem, amanmay go comfortless in the midst of them all.

Secondly, No troubles, forrows, or afflictions candeject or fink the foul that Chriſt comforteth, 2Cor. vi. 20. "As forrow. " ful, yet always rejoicing." A believer maywalk with aheart fullofcomfortamidit all the troubles of this world : Chrift makes thedarkness oftroubles tobe lightround about his people. So thatthe concluſion ſtands firm, and never tobe ſhaken, that Chrift, and Chriſt only, is the conſolation of believers ; which was the thing to be proved.

Inthe third place, Iam to ſhewyou that believers, and none but believers, can have conſolation in Chriſt ; which will con. vincingly appear from the confideration ofthoſe things which we laiddownbefore as the requiſites to alltrue ſpiritual confola tion. For, First, No unbeliever hath the materials, outofwhich ſpiritual comfort ismade, which (as I there toldyou) must be ſome folid, ſpiritual and eternal good, as Chriſt and the covenant are : what do unregenerate men rejoice in, but trifles andmere vanities, in athing ofnought ? Amos vi. 13. See how their mirth isdefcrib ed in Job xxi. 12, " They take their timbrel and harp, and re " joice at the found of the organ." He doth not ſay, theytake the Bible, turn to the promises, and rejoice in Chrift and the Covenant; 'tis not the melody ofa good confcience, thejoyof theholy Ghost ; no, no, they have no acquaintance with fuch muſic as that; but the rejoicing of believers is in thoſe things, 2Cor. i. 12. and this is well-built confolation, which reaches the heart.

Secondly, I told you, that propriety andintereſt in Chriſt and thepromises, are required toall ſpiritual confolation : but no un believer hath any title or intereſt in Chriſt and the promifes, and ſotheycan fignifynothing tohim in pointofcomfort. 'Tis not another man's money, but my own, that muſt feed, cloth and comfort me; nor is it another man's Chriſt, but my own

that muſt juſtify, ſave and comfort myfoul.

Thirdly, You were told, that evidence of a man's peace and reconciliation with God, is neceſſary to his actual confolation, whichno unbeliever can poſſibly have ; he hath neither grace

Within him to make him a qualified ſubject of any special pro

SERM . XV. The Method of Grace. miſe, nor any witneſs or feal of the Spirit, t his propriety in Chrift; for he never feals,

359 brift, the.

next .Thin

fixed and

Selves

So that it is beyond all contradicti andnone but believers, are partakers of the are in Chrift Jefus.

CTS, Fourthly, and lastly, There is one inquiry r tisfied; namely, feeing Jeſus Chrift is confolati howit comes topaſs, that ſo many believers in theworld ſhould walk ſo dejectedly as they do, without any ſpiritual confolation?

First, This need not be wonder'd at, ifwe conſider, that the confolations of Chriſt are oftwo forts ;feminal and in preparation, or actual in preſent poffeffion. Every believer in the world hath the root and feed of comfortplanted and fown for him, Pfal . xcvii. 11. " Light is ſown for the righteous, and " gladneſs for the upright in heart." They have Chrift and the promises, which are the feeds ofconfolation, and will bring forthjoy at laſt, though at preſent theyhave have no actualconfolation; the feed of all joy is fown, and in due time they ſhall reap the full ripe fruit thereof,

Secondly, It must be remembered, that interest and evidence arediſtinct bleſſings, every believerhath intereft in Chriſt ; but very believer hath not the evidence thereof, Ifa. 1. 10. " Who " is among you, that feareththe Lord, and obeyeth the voice " of his ſervant; that walketh indarkness, andhath no light?" Every child of God is not of fufficient age to know his father, ortake comfort inthatbleſſed inheritance whereunto he is begotten again, I Pet, i. 3, 4.

Thirdly, Every believer doth not walk with like ſtrictneſs, and exact holiness: all do not exerciſe faith in a like degree. Among Chriſtians ſome are ſtrong in grace, rich in faith, ſtrict in obedience, tender offin toan eminentdegree ; theſe uſually are owners of much confolation : but others are weak in grace, poor in faith, comparatively careless of their hearts and ways, frequently grieving the good ſpirit of God, and wounding their own confciences (the veſſel into which ſpiritual confolation is poured) ; and theſe are usuallydenied thejoyand comfort which others abound withal .

Fourthly, The confolations of Chriſt are arbitrarilydiſpenſed by the Spirit, who is the Comforter, and giveth to every man inſuch proportions, and atſuch ſeaſons, as pleaſeth him : whence it comes topaſs, thathe that is rich in comfort today, maybe poor to morrow ; and, contrarily, the heart that is quite full of forrow one hour, is filled with peace andjoy in believing the

356 SERM. XV. The Method of Grace.

First, gs that are neceſſary to the being ofa Chriſtian, are, foul to ftable ; but things belonging only to the well-being puhriſtian, comeand go, according tothe goodpleaſure and pointment of the Spirit. The use of all follows . Infer. 1. Hence it follows, That thestate of unbelivers is the mostfad and uncomfortablestate in the world, having no interest in Christ, the confolation of Ifrael. It is true, they abound in creature-comforts ; they live in pleaſure upon earth: joydif plays its colours in their faces; but for all this, there is notthe leaft drop of true conſolation in any of their hearts ; they have fome comfort in the creature, but none in Chriſt: that little theygather from the creature now, is all their portion ofjoy, Luke vi. 24. " Ye have receivedyour confolation :" as this is all they have, ſo they ſhall enjoy it but a little while, Job xxi . 13,

17. And while they do enjoy it, it is mixed with manygripes of confcience, Job xiv. 13. " Even in laughter the heart is for- " rowful, and the end of that mirth is heaviness." Whatever confolation any unbeliever ſpeaks of beſides this, is but by rote; for when the day of his diſtreſs cometh, and the terrors of confcience thall awake him out of his pleasant dreams, all his fenfual joys willvanith from him, and the doors of true con folation will be ſhut against him. Let him go to Jeſus Chriſt, knock at that door, and ſay, Lord Jeſus, thy name is confolation: my heart is ready to burſt within me ; haft thou no confolation for me ? O Lord, for one drop of ſpiritual comfort now; but alas there is none, no not in Chriſt himself, for any unbeliever. It is childrens bread, the faints privilege ; comfort and grace are undivided. Let him return into hiinſelf, ſearch his own confcience for comfort, and ſay, O confcience ! thou artmore thana thousand witneſſes, and thousands have been 'comforted by thee; where thou ſpeakeſt comfort, none can fpeak trouble; haft thou no confolation for me in my deepelt diſtreſs ? Alas, no; if God condemn thee, wherewithal ſhall I comfort thee ? I can ſpeak neither more nor leſs than the ſcrip tures put into my mouth, and I find notone word in all the book of God, warranting me tobe thy comforter. Believe it as an undoubted truth (though the fenſe of the bewitched world o ver-rules it) that the ſtate ofunbelievers, even at the beſt, is a fad and diſmal ſtate.

Iufer. 2. Let all believers fetch all their comfort out of Chrift, who is the confolation of his people : "We rejoice (faith the apofile) in Chrift Jeſus, and have no confidence in the flesh." That is the true temper ofa believing foul : take heed you live not partly upon Chrift, and partly upon the creature for your

SERM. XV. The Method of Grace. 359 comfort; much rather beware, that you forſake not Chriſt, the. fountain of livingwaters, and hew out cifterns for yourſelves which canhold no water, Jer. ii. 13. Ifyou make any creature the ſpring and fountain of your comfort, aſſuredly God willdry up that ſpring. If your fouls draw their comfort from any creature, you know they must out-live that creature, and what then willyou do for comfort ? Besides, as your comforts are, ſo are you . The foodof every creature is ſuitable to itsnature. You ſee divers creatures feeding uponſeveral parts of the fame herb, the bee upon the flower, the bird upon the feeds, the theep upon the ſtalk,and the ſwine upon the root, according to their nature ſo is their food. Senſual men feed upon fenfual things, ſpiritual menupon ſpiritual things; as your food is, fo areyou. If carnal comforts can content thy heart, fure thy heart muſt then be a very carnal heart. Yea, and let Chriſtians themſelves take heed, that they fetch not their confolations out ofthemselves instead of Chrift. Your graces and duties are excellent means and inſtruments, but not the ground-work and foundation of your comfort, they are useful buckets todraw, but not the well itſelf in which the ſprings of confolation rife.

If you putyour duties in the room of Chrift, Chriſt will pat your comforts out ofthereachofyourduties.

Infer. 3. IfChrist be the confolation of believers, what a comfortable lifeshould all believers live in the world ? Certainly, ifthe faultbe notyour own, you might live the happiest and comfortableſt lives of all men in the world. If you would not bea difcomfort to Chriſt, he would be a comfort toyou every day, and in every condition, to the end of your lives. Your condition abounds with all the helps and advantages of confolation. You have the command of Chrift to warrantyour comforts, Phil. iv. 4. You have the Spirit of Chrift for a fpring of comfort ; you have the ſcriptures of Chriſt for the rules of comfort; you have the duties ofreligion for the means ofcomfort : Why is it then thatyou go comfortless ? Ifyour afflictions be many in the world, yet your encouragements be more in Chrift. Your troubles in the world may be turned into joy, but your comforts in Chrift cannever be turned into trouble. Why ſhould troubles obſtruct your comfort, when the bleſſing of Chriſt upon your troubles makes them ſubſervient to promote your happiness ? Rom. viii. 28. Shake off the deſpondency then, and live up to the principles of religion. Yourdejected life is uncomfortable to yourselves, and of very illuſe to others..

Infer. 4. If Chrift be the confolation of believers, then let all

360 The Method of Grace. SERM. XVI. thatdefire comfort in this world, or in that to come, embrace JefusChrift, and get real union with him. The fame hour you ſhallbe in Chrift, you shall alſo be at the fountain-head of all confolations : thy foul ſhallbe then a pardoned foul, and a pardoned foul hath all reaſon inthe world to be a joyful foul : in that day the conſcience ſhall be ſprinkled with the blood of Chriſt; and a sprinkled conſcience hath all the reaſon in the world to be a comforting confcience: in that day you become the children of your Father in heaven, and he that hath a Father in heaven, hath all reaſon to be the joyfullest man upon earth; in that day you are deliveredfrom the ſtingand hurt of death; and he that is delivered from the ſting of death, hath the beſt reaſon to take in the comfort of life. O come to Chriſt! come to Chrift! till you come to Chrift, no true comfortcancome to you.

1 ** SERMON XVI.

Enforcing the general Exhortation, bya ſeventh Motive drawn from the firſt Benefit purchaſed by CHRIST.

EPH. i. 7. In whom we have redemption through his blood, the forgiveness offins, according tothe riches of his grace. SIX great motives havebeen preſented already from theti tles of Chriſt, todraw the hearts offinners to him ; more are now tobe offeredfrom the benefits redounding to believers by Chriſt ; eſſaying, by all means, to win the hearts ofmento Chriſt. To this end Iſhall, inthe firſt place,open that glorious privilege ofgospel-remiſſion, freely andfully conferred upon all that come to Chrift by faith, "inwhomwe have-redemptionby " faith," &c.

Inwhich words we have, first, a ſingular benefit, or choice mercy bestowed, viz. redemption, interpretedbyway ofappofition, the remiffion offins : this is a privilege of the first rank, a mercy by itſelf; none ſweeter, none more defirable among all the benefits that come by Chriſt. And therefore, Secondly, You have the price of this mercy, an account what it coſt, even the blood of Christ, in whom we have redemption

[through his blood : precious things are of great price; the blood of Chrift is the meritorious cauſe ofremiſſion.

Thirdly, You have here alſo the impulfive cause, moving God

SERM . XVI. 301 The Method of Grace.

togrant pardons atthis rate to finners, and that is ſaid tobe the riches of his grace : where, by the way, you fee, that the freeness of thegrace of God, and the fulness of the fatisfaction of Chriſt, meet together without the leaſtjar in the remiſſion of fin, contrary to the vain cavilof the Socinian adverſaries : "In " whom we have redemption, even the remiſſion of fins, ac-

" cording to the riches of his grace." -Fourthly, You have the qualifiedfubjects of this bleſſed privi- - lege, viz . Believers, in whoſe name he here ſpeaks, [we] have remiffion, (i. e.) We the faints and faithful in Chrift Jefus, ver. 1. Wewhom he hath choſen in Chriſt before the foundation of theworld, and predeſtinated unto the adoption of children, ver. 4, 5. We that are made accepted inthebeloved, ver. 6. It is we, and we only, who have redemption through hisblood. Hence obſerve,

Doct. That all believers, and none but believers, receive the remiſſion of their fins, through the riches of grace, by the blood of Jesus Chrift. Inthe explication of this point, three things must be ſpoken to.

1. That all that are in Chriſt, are in apardoned ſtate. 2. That their pardon is the purchase of theblood of Chrift. 3. That the riches ofgrace are manifeſted in remiſſion. First, That all that are in Chriſt, are in a pardoned ſtate : where I will firſt ſhewyou what pardon or remiſſion of fin is.

Secondly, That this is the privilege ofnone but believers. First, Now remiffion of fin is the gracious act of God, in and through Chriſt, diſcharging abelieving finner from all the guilt and punishmentofhis fin,both temporal and eternal.

It is the act of God; he is the author of remiſſion; none can forgive finsbut God only,Mark ii. 7. Against him only, (i. e.) principally and eſpecially, the offence is committed, Pfal. li. 4. Tohisjudgment guilt binds over the foul ; and who can remit thedebt, but the creditor ? Mat. vi. 12 .

It is an act of God, diſcharging the ſinner; it is God's loofingofone that ſtoodbound,the cancelling of his bond or obligation, called therefore remiſſion, or releaſing in the text; the blotting out of our iniquities, orthe removing of our fins from us, as itis called in other ſcriptures ; ſee Pfal. ciii. 11. Micah vii. 18, 19.

It is a gracious act of God, the effect of pure grace, done for his ownname's fake, Iſa. xliii. 25. difcharging us withoutany fatisfaction at all by us : there is muchgrace in that; and proVOL. II. Aaa

362 The Method of Grace. SERM . XVI, viding a furety for us every way able to pay our debt, there is moregrace inthat.

It is the gracious act of God in andthrough Chriſt : the fatisfaction of Chrift is the procuringcauſe of our remiſſion, and fo God declares himself juſt in the remiffion of our fin, Rom. iii. 25. "Gracious is the Lord and righteous," Pfal. cxvi . 5. Juſtice and mercy meet here, and embrace each other ; "in

"whom (faith the text) we have remiſſion:" no other price could purchase this privilege, Micah vi. 6, 7. notrivers ofoil, or ofhuman blood.

And this gracious act of Goddiſcharges the pardoned fout both from guilt and punishment. Guilt is nothing elsebut the force and power that isin fin, to oblige the ſinner to undergo the penaltydue to fin; therefore ſinners are faid to be guilty ofhell-fire, Mat. v. 22. Guilty of eternaljudgment, Mark iii. 29. To be under the judgment of God, Rom. iii. 19. Remiffion takes awayboth guilt and punishment together ; it takes away all guilt, Acts xiii. 38, 39. and all punishment. Andso much of the first thing to be opened, namely, what the remiſſion of finis.

Secondly, Now that this remiſſion of finis the privilege of believers, is moſt apparent; for all the caufes ofremiffion are in conjunction to procure it for them: the love of God, which is the impulfive cauſe of pardon; the blood of Chriſt, which is the meritorious cauſe ofpardon; and faving faith, which is the inſtrumental cauſe ofpardon, do all co-operate for their remiffion, as is plain in the text.

Befides, all the promises of pardon are made to them, Jer. xxxi. 34. Micah vii. 18. And, laſtly, all the figns of pardon are found in them, andinthem only, that love God, Luke vii. 47. Mercifulneſs to others, Mat. vi. 14. A bleſſed calmneſs andpeace in the confcience, Rom. v. 1. So that it is a truth beyond controverfy, that all that are in Chriſt are in a pardoned

ſtate.

Secondly, Next I will ſhewyou, that the pardon ofbelievers is the purchase of the blood of Chriſt : nothing but theblood of Chriſt is a price equivalent to the remiſſion of fin, for this bloodwas innocent and untainted blood, 1Pet. i. 19. theblood ofa Lamb without ſpot: this blood was preciousblood, blood ofinfinite worth and value, theblood of God, Acts xx. 28. It was preparedblood for this verypurpoſe, Heb. x. 5. Prepared by God's eternal appointment; prepared by Chriſt's miraculous and extraordinaryproduction by the operation of the Spirit,

SERM . XVI. The Method of Grace. 363 prepared by his voluntary ſequeſtration, or ſanctification of himſelf to this very uſe and purpoſe.

The blood ofJeſus is not only innocent, precious, andpreparedblood, but it is alſoblood actually ſhed, and facrificed to thejustice of God, for the expiation of guilt, and procurement of our discharge, Ifa. liii. 5. To conclude: the ſevere juſtice of God couldput in no exception against theblood of Chriſt ; itisunexceptionable blood, being, (as before was noted), untaintedby fin, and dignified above all eſtimation by the perfon whoſeblood it was : Juſtice required no leſs, and coulddemand no more; and this is the price at which our pardons are purchaſed, and without which no ſin could be pardoned; for " without ſhedding of blood, (ſuch blood as this) there is no " remiſſion," Heb. ix. 22.

Thirdly, The laſt thing to be opened is, ThatGodhath ma nifeſted the riches of his grace,inthe remiſſion of our fins. So ſpeaks the apoſtle, Rom. v. 20. " Where fin abounded, grace " did much more abound:" And, I Tim. i. 14. " The grace " of our Lord (viz. in the pardon of fin) was exceeding a- " bundant." Which will appear, if we bring our thoughts cloſe to the matter, in ſeveral particulars.

First, From the nature of the mercy, which is the riches of allmercies, except Chriſt the purchaser of it : No mercy ſweeterthanapardontoacondemned finner: no pardon like God's pardon toaman condemnedathis bar; all the goodness of God is made to paſs before our eyes inhis pardoning acts of grace, Exod. xxxiii . 19.

Secondly, The very riches of grace muſt needs be in the pardon of fin, ifwe conſider the method inwhich pardons are dif penſed, which is, as the text ſpeaks, " through his blood." Herein"God commends his love to us," Rom. v. 8. He commends it more than ifhe had pardoned ſin without fucha facrifice; for then he had only diſplayed his mercy, but notcaufed mercyandjustice to meetand triumph together,

Thirdly, Theriches ofhisgrace ſnine forth inthe peculiarity of the mercy. Remiſſion is nocommon favour ; it was never extended to the fallen angels, nor to the greater part of the children of men, but only to a little flock, a ſmall remnant of mankind, Luke xii. 32. John xvii. 9.

Fourthly, The riches ofgrace are manifeſted inremiſſion, if weconſider the fubjects of this privilege, who are not only equallyplungedinto fin and miſery with others by nature, Eph, ii. 3. but many of the Lord's pardonedones, have been actual Aaa 2

364 The Method of Grace. SERM . XVI.

lyguilty ofadeeper-dyed abomination, than many unpardoned ones, in the civilized world, are defiled with. " To me, (faith Paul), the greatest of finners, one that was before a " blafphemer, a perfecutor, &c. yet to me is this grace given ; " I obtained mercy," I Tim. i. 15. "And fuch were ſome of " you, but ye are justified," I Cor. vi. 11. Yea, God ſingles out the moſt baſe, deſpiſed, poor, and contemptible ones among men, tobe the ſubjects of this glorious privilege, 2 Cor. i. 26.

" You fee your callingbrethren," &c.

Fifthly, More of theriches ofgrace ſtill appear, ifwe view the latitude and extent of this act of grace. Ohow innumerable areour tranſgreſſions ! " Who can underſtand his errors?" Pfal . xix . 12. " Yet the blood of Chrift cleanſeth us from all

" fin," 1 John i. 7. Small and great fins, openand ſecret ſins, old and new fins, all pardoned without exception. O the riches of grace ! O the unſearchable goodness of God ! With the " Lord there is mercy, and with him is plenteous redemp-

" tion; and he ſhall redeem Ifrael from all his iniquities," Plal . CXXX. 7, 8.

Sixthly, and lastly, The riches ofgrace ſhine forth in the irrevocableness and perpetuity of remiffion. As grace pardons all fins without exception, ſo the pardons it beſtows are without revocation : The pardoned foul ſhall " never come into " condemnation," John v. 24. " As far as the eaſt is from " the weſt, ſo far hathhe removed our tranfgreffions from us," Pfal. ciii. 10. The east and west are the two oppofite points ofheaven, which cannever come together; neither ſhall the pardoned ſoul, andits fins, ever meet anymore. " Thou haft " caſt, (faith Hezekiah), all my fins behind thy back." The penitent believer ſets his fins before his face, but the merciful God cafts them all behind his back, never tobehold them more, fo as to charge them uponhis pardoned people. Andthus you ſee what the pardon of fin is, what the price that purchaseth pardon is, and what riches ofgrace God inanifeſteth inthe remiffion of a believer's fins ; which were the things tobe explained and opened in the doctrinal part. The improvement of the whole you will have in the following uſes.

Infer. 1. If this be fo, that all believers, and nonebut believers, receive the remiſſion of their fins through the riches of grace, by theblood of Christ ; What a happy condition then are belivers in ! Thoſe that never felt the load of fin, may make light of a pardon; but ſo cannot you, that have been in the deeps of trouble and fear about it: thoſe that have beenupon the rackofan accuſing and condemning confcience, as David,

SERM . XVI. 365 The Method of Grace.

Heman, andmanyofthe faints havebeen,cannever fufficiently value a pardon. " Bleſſed is the man whoſe tranfgreffion " is forgiven, whoſe ſin is covered; bleffed is the man unto " whom the Lord imputeth not iniquity," Pfal. xxxii. 1 , 2, or, Othe bleſſedneſs and felicities of the pardoned man ! as in the

Hebrew *. Remiſſioncannot but appear the wonder ofmercies, if we conſider through what difficulties the grace of God makes way for it to our fouls ; what ſtrong bars the love of God breaks afunder, to open our way to this privilege ; for there can be no pardonwithout a Mediator; no other Mediator but the Son of God: the Son of Godcannotdiſcharge ourdebts, but by taking them upon himself as our furety, and making full payment, by bearing the wrath of God for us ; and when all this is done, there can be no actual pardon, except the Spirit of grace open our blind eyes, break our hard hearts, and draw them to Chriſt in the way ofbelieving. And as the mercy of remiffion comes to us through wonderful difficulties, ſo it is in itſelfa complete and perfect mercy: God would not be at ſuch vaſt expence of the riches of his grace : Chriſt would not layout the invaluable treaſures ofhisprecious blood to pro cure a cheap and common bleſſing for us. Rejoice then, ye pardoned fouls, God hath done great things for you, for which youhave cauſe tobe glad.

Infer. 2.Hence it follows, That interest in Chriſt by faith, brings the conscience ofa believer into astate of rest and peace,

Rom. v. 1. " Beingjuſtified by faith, we have peace with God."

I ſay not that every believer is preſently brought into actual peace and tranquility of confcience ; there may be many fears, andmuch trouble even in a pardoned foul: but this is an undoubted truth, that faith brings the pardoned foul into thatcondition and ſtate, where he may find perfect reſt inhis con-

with respect to the guilt anddanger of fin. The blood of Chriſt ſprinkles us from an evil (that is, an accuſing, condemning) confcience. We are apt to fear, that this or that

fin, which hath most terrified and affrighted our confciences, is not forgiven: but if there be riches enough in the grace of God, and efficacy enough in the bloodof Chriſt, then the fins ofbelievers, all their ſins, great as well as ſmall, one aswell as another, without limitation or exception, are pardoned.

For let usbut confider, IfGod remits no fin to any man, but with refpect to the blood of Chriſt, then all fins are pardoned,

* יושבידשא

366 The Method of Grace. SERM. XVI. aswellas anyone fin; becauſe thedignity and defert of that blood is infinite, and as much deſerves an univerſal pardon for all ſins, asthe particular pardon ofany,eventhe leaſt ſin: moreover, remiffion is an act of God's fatherly love in Chriſt; and if itbeſo, then certainlyno fin ofany believercanbe retainedor excluded from pardon; for then the fame foul ſhouldbe in the favour of God, fofar as it is pardoned; and out of favour with God, ſo far as itis unpardoned,and all this at one andthefame inſtant oftime; which is a thing both repugnantto itſelf, and tothewhole ſtrain of the gospel,

To conclude: What is the deſign and end ofremiffion, but the faving of the pardoned foul ? But if any ſin be retained or excluded from pardon, the retaining of that ſin must needs makevoid the pardon of all other fins ; and ſo the acts of God muft croſs and contradict each other, and the deſign and end of God milcarry andbe loſt ; which cannever be. Sothen we conclude, faith brings the believing foul into a ſtate of reſt and peace.

Infer. 3.Henceit alſo follows,Thatno remiffionis to beexpectedbyanyfoul, without interest byfaith in Jesus Chrift : no Christ, nopardon; nofaith, no Chrift. Yethow apt are many poordeluded fouls to expect pardon inthat way, where neverany foul yet did, or ever can meet it. Some look for pardon from the abſolutemercy of God,withoutany regard tothebloodof Chrift, or their intereſt therein; we have finned,but God is merciful,

Some expect remiſſion of finby virtue of their own duties,not Chriſt's merits : I have ſinned, but I will repent, reſtore, reform, and God will pardon. Butlittledoſuch men know how they therein diminish the evil of fin, undervalue thejuſtice of God, flight the blood of Chriſt, and put anundoing cheatupon their own fouls for ever. To expect pardonfrom abfolutemercy, or our own duties, is toknock at the wrong door, which God hath ſhut up toall theworld, Rom. iii. 20. Whilst theſe two principles abide firm, that the price ofpardon is only inthe blood of Chrift, and the benefitof pardon, only by the applicacation of his blood to us ; this muſt remain a fure conclufion, thatno remiffion istobe expectedby any foul, without intereſt by faith in Jeſus Chriſt. Repentance, reſtitution, and reformationare excellentduties in theirkind, and intheirproper places, but they were never meant for ſaviours, or fatisfactions to God forfin.

Infer. 4. Iftheriches ofgracebethus manifeſted in thepardon of lin, How vile an abuseis it of the grace of God, to take the more liberty tofin, becausegrace abounds in the pardon ofit !

SERM . XVI. 367 The Method of Grace. "Shall we continue in fin,thatgracemayabound? God for- " bid!" Rom. vi. 1, 2. Will nothing cheaper than the grace of God ſerve to make a cloak for fin ? O vile abuſe of the moſt excellent thing inthe whole world ? Did Chriſt ſhedhis blood toexpiate our guilt, anddare we make a plea to extenuate our guilt ? God forbid !

If it be intolerable ingratitude, among men, to requite good with evil, ſure that fin muſtwant a name badenough to expreſs it, which puts the-greateſt diſhonourupon God, for thegreatest mercy that ever was given by God to the world. "There is 66 mercywith thee,(faiththe Pfalmiſt), thatthoumayeſt be fear- " ed," not that thou mayeſt be the more abuſed, Pfal. cxxx. 4. Nay, let me ſay, the devils never finned at this rate; theycannotabuſe the pardoning grace of God, becauſe ſuch gracewas never offeredunto them. And certainly,ifthe abuſe ofthecommonmercies of God, as meat and drink, by gluttony anddrunkenneſs, be anhenious fin,andhighly provoking to God; then the abuſe of the riches of his grace, and the precious blood of his Son, must be out of meaſure ſinful, and thegreatest affront wecan putuponthe God ofmercy.

Infer. 5. To conclude : If this befo, as ever you expect pardon and mercy from God, to come Christ in the way of faith; receive and embrace him now in the tenders of the gofpel.

To drive home this great exhortation, I beſeech you, as in thebowels of Chriſt Jeſus, andby all the regard and value you have for your own fouls, let theſe following confiderations fink down intoyour hearts.

First, That all chriſtleſs perſonsare actually underthecondemnation of God, John iii. 18. " He that believeth not, is condem.

" ned already: " and it must needs be ſo, for every foul is concludedunderthe curſe of the law, till Chriſt makehim free,John viii. 36. Till we are in Chriſt, we are deadby law ; and when we believe untojuſtification, thenwe passfrom death to life. Ablind miſtakenconfcience may poſſibly acquityou,but aſſure yourſelves,God condemns you.

Secondly, Confider whataterrible thing itis to lie under the condemnationof God; the moſt terrible things innature cannot

forth the miſery offuch a ſtate: put all fickneſſes, all poverty, all reproaches, the torments invented by all tyrants into one fcale, andthe condemnatiou of God into the other, and theywillbe all found lighter than a feather. Condemnation is the fentence of God, the great and terrible God ; it is a fentence huttingyou up to everlastingwrath; it is a fentence never to

368 The Method of Grace. SERM . XVI.

be reverſed, butby the application of Chriſt in the ſeaſon thereof. O fouls ! you cannot bear the wrath of God ; you do not underſtand it, if you think it tolerable : One drop of it upon your confciences now, is enough to diſtract you in the midst of all the pleaſures and comforts of this world : yet allthat are out of Chrift, are ſentenced to the fulness of God's wrath for ever.

Thirdly, There is yet a poſſibility of eſcaping the wrath to come ; a door of hope opened tothe worst offinners; aday of grace is offeredto the children of men, Heb. iii. 15. Goddeclareshimself unwilling that any ſhould periſh, 2 Pet. iii. 9. O what a mercy is this ! Who, that is on this ſide heaven or hell, fully underſtands the worth of it ?

Fourthly, Thedoor of mercy will be ſhortly ſhut, Luke xii. 25. God hath many ways to ſhut it: he ſometimes ſhuts it bywithdrawing the means of grace, and removing the candle Sticks ; a judgment at this time to be greatly feared. Sometimes he ſhuts it, by withdrawing his Spirit and bleſſingfrom the means, whereby all ordinances loſe their efficacy, 1 Cor. iii. 7. But if he ſhut it not byremoving the means ofgracefrom you, certain it is, it willbe ſhortly ſhut by your removal from all the means and opportunities of falvationby death .

Fifthly, When once the door of mercy is ſhut, you are gone beyondall the poſſibilities of pardon and ſalvationforevermore. Thenight is then come, in which no man can work, John ix. 4. Allthegolden ſeaſons,younow enjoy, willbe irrecoverably gone out of your reach.

Sixthly, Pardons arenow daily granted to others : fome (and they once as far from mercy as you now are), are at this day reading their pardons with tears of joy dropping from them. The world is full of the examples and inſtancesof the riches of pardoning grace. And whatever is needful foryou to do in the way ofrepentance and faith to obtain your pardon, how eafily

it bedone, ifonce theday of God's powercome upon you ? Pfal. cx. 3. O therefore, lift up your cries to heaven, give the Lord no reſt, takenodenial till heopen theblindeye, break the

open and bow the ſtubborn will, effectually draw thy foul to Chrift, and deliverthypardon figned in his blood.

SERM . XVII.

! The Method of Grace. 369

1 SERMON

XVII .

Opening the eighth Motive to come to CHRIST, drawn from the fixth Benefit purchaſed by CHRIST for Believers..

EPH. i. 6. To the praise oftheglory of his grace, wherein he hath madeus acceptedin the Beloved. : IN our laſt diſcourſewe opened to you the bleſſedprivilege of remiſſion of fin, from the following verſe ; in this verſe lies another glorious privilege, viz. the acceptation that believers have with God through Jeſus Chrift : both which comprife (as the two main branches) our juſtification before God. Inthe words read, (to omit many things that might be profitably obſerved from the method and dependance of the apostle's difcourſe) three things are obſervable, viz.

1. The privilege itſelf. 2. The meritorious cauſe. 3. The ultimate end thereof. First, The privilege itſelf, which is exceeding rich and ſweet in its own nature; " he hath made us accepted ;" the word is εχαριτωσεν ημας, he hath ingratiated us, or brought us into grace, favour, and acceptance of God the Father ; endeared us to him, ſo that we find grace in his fight.

Secondly, The meritorious cauſe, purchasing and procuring this benefit for us, noted in the words, εν τω ηγαπημενω, in the Beloved; which words are a periphrafis of Chriſt, who is here emphatically ſtiled the Beloved, the great favourite of heaven, the delight of God's ſoul, the prime object of his love : it is he thatobtaineth this benefit for believers : he is accepted for his own fake, and we for his.

Thirdly, The ultimate end and aim ofconferringthis benefit upon believers ; " To the praise of the glory ofhisgrace ;" or, to the end that his grace might be made glorious in praiſes : there are riches ofgrace inthis act of God; and the work and buſineſs of believers, both inthis world and in that to come, is to ſearch and admire, acknowledge and magnify God for his abundant grace herein. Hence the note is,

Doct. That Jesus Chrift hath purchased and procuredſpecial favour andacceptationwith Godfor allthat are in him. This point lies plain in ſcripture, Eph. ii. 13. "Butnow in

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379 The Method of Grace. SERM. XVII,

"" Jeſus Chriſt, ye who ſometimes were afar off, are made nigh bythe blood of Chriſt," εγυς εγενήθητε, Inade nigh, a term of endearedneſs: nothing is taken into the very boſom and embracesbut what is very dear, precious and acceptable : and in Rev.

ii. 5, 6. believers are faid to be made by Jeſus Chriſt "kings " and prieſts unto God, and his Father," (i. e.) dignifiedfavourites, upon whom the ſpecial marks of honour are fetby God.

In opening of this point, three things must be doctrinally dif cuffed and opened, viz.

1. What the acceptation of our perſons with God is ? 2. How it appears that believers are ſo accepted with God? 3.HowChrift the Beloved procures this benefit for believers ? First, What the acceptation of our perſons with God is ? To openwhich, itmay be proper toremember, that there is atwo.

fold acceptance ofperfons mentioned in fcripture.

1.Oneis the finful act of corruptman . 2.Theother the gracious act of a merciful God. First, Accepting ofperſons is noted in ſcripture as the finful act ofa corrupt man; a thing which God abhors, being the corruption and abuſe of that power, and authority whichmenhave injudgment ; overlooking the merit of the cauſe through finful reſpect to the qualityof the perfon whoſe cauſe it is; ſo thatthe cauſedoth not commend the perſon,but the perſon the caufe.

This God every where brands in men, as a vile perverting of judgment, and utterlydiſclaims it himself, Gal. ii. 6. "Godac " ceptethno man's perfon ;" Rom. ii. 11. " There is noreſpect "ofperfonswith God."

Secondly, There is alſo an accepting ofperfons,which is the gracious act ofa merciful God ; whereby he receives both the perfons and duties ofbelievers into ſpecial grace and favour for Chriſt's fake ; and of this my text ſpeaks. In which act offa vour three things are ſuppoſed or included.

First, It ſuppoſes an eſtateofalienationandenmity: thoſeon Jy are accepted into favour, that were out of favour ; and indeed fo ftoodthe cafe with us, Eph. ii. 12, 13. " Ye were aliens and

" ſtrangers, but now in ChriftJefus, ye whoſometimes were a- " far off, are made nighbytheblood of Chrift:" So the apofile Peter, in 1 Pet. ii. 10." Which in time paſtwere not apeople, " but now are the people of God ; which hadnot obtainedmer cy, but now have obtained mercy." The fall made a fearful breach betwixt God and man. Sin, like a thick cloud, interceptedallthebeams ofdivine favourfromus; thefatisfactionof Chrift diffolves thatcloud, Iſa.xliv. 22." I haveblotted out, as a thick

SERM . XVII . The Method of Grace. 371 " cloud, thy tranfgreffions, and, as a cloud, thy fins." This darkcloudthus diſſolved, the face of God thines forth again with cheerful beams offavour and love upon all, who, by faith, are intereſted in Jeſus Chriſt .

Secondly,It includes the removing ofguilt from the perfons ofbelievers, by the imputation of Chrift's righteouſneſs to them,

Rom. v. 1 , 2. " Being justifiedbyfaith,wehave peacewith God, " thro' our Lord Jesus Chrift : bywhom alfo we have acceſs by " faith into this grace wherein we stand:" for the face of God cannot ſhine upon the wicked; the perfon must be firſt made righteous, before it canbe made accepted.

Thirdly, It includes the offering up, or tendring of our perfons andduties to Godby Jeſus Chrift. Accepting implies preſenting or tendring : believers indeed do preſent themſelves to God,

Rom. xii. 1. But Chriſt's preſentingthem makes their tender of themselves acceptable to the Lord; Col. i. 22. " In the body. " of his fleſh through death to preſentyou holy, and unblame- " able, and unreprovable, in his fight." Chriſt leads every believer, as itwerebythehand, into thegracious prefence of God; after this manner beſpeaking acceptance for him : " Father, here " is a poor foul thatwas bornin fin, hath lived in rebellion a- " gainst thee all his days ; he hath broken all thy laws, and de- " ſerved all thywrath; yet he is one of that number which thou " gaveſt me before the world was. I have made full payment " of myblood for all his fins: I have opened his eyes to fee the " ſinfulness and miſery of his condition; broken his heart for " his rebellions against thee; bowed his will in obedience unto " thy will; united him to my felfby faith, as a living member " of mybody: and now, Lord, fince, he is become mineby regeneration, let him be thine alſo by ſpecial acceptation : let "the fame love with which thou loveſt me embrace him alſo, " who is nowbecome mine." And so much for the firſt particular, viz . What acceptation with God is.

Secondly, In the next place, I muſt ſhew you how it appears that believers are thus ingratiated, or brought into the ſpecial favour of God byJeſus Chriſt. And this willbe evidenced divers ways .

First, By the titles of love and endearedneſs, with which the Lord graceth , and honoureth believers, who are ſometimes called the houshold of God, Eph. ii. 19. thefriends of God, James ii. 23. thedear children of God, Eph. v. 1. thepeculiar people of God, Pet. ii. 9. a crown ofglory, and a royal diadem in the hand of their God, Ifa. Ixii. 3. The object of his delight and pleasure, Bbb2

372 The Method of Grace. SERM. XVII Pfal. cxlvii. 10, 11. O what terms of endearedneſs doth God uſe towards his people! Doth not all this ſpeak them to be in ſpecial favour with him ? Which of all theſe alone,doth not ſignify aperſon highly in favour with God ?

Secondly, Thegracious manner in which he treats themupon the throne of grace, towhich he allows them to comewith boldness, Heb. iv. 16. This alſo ſpeaks them in the ſpecial favour of God : he allows them to come to him in prayer, with the liberty, confidence, and filial boldness of children to a father; Gal. iv. 6. " Becauſe ye are fons, God hath fent forth " the ſpirit of his fon into your hearts, crying, Abba, Father;" the familiar voice of a dear child: yea, which is a wonderful condeſcenſion of the great God to poor worms of the earth, he faith, Iſa. xlv. 11. " Thus faith the Lord, the holy One of If- " rael, and his maker, aſk me of things to come concerning " my fons, and concerning the work of my hands commandye " me:" an expreſſion ſo full ofgrace, and ſpecial favour tobe Jievers, that it needs great caution inreading and underſtanding ſuch an high and aſtoniſhing expreſſion, the meaning is, that God hath, as it were, ſubjected the works of his hands to the prayers of his faints : and it is as if he had said, if myglory, andyour neceffity ſhall require it, dobut aſk me in prayer, and whatever my Almighty Power can do, I will do it for you .

However, let no favourite ofheaven forget the infinite diſtance betwixt himself and God. Abraham was a great favourite of heaven, andwas called thefriendof God; yet fee with what humility of ſpirit, and reverential awe he addreſſeth to God, Gen, xviii . 27. " Behold now I have taken upon me to ſpeak unto the " Lord, which am but duſt and aſhes." So that you fee the titles offavour above-mentioned are noempty titles.

Thirdly, God's readineſs to grant, as well as their liberty to aſk, ſpeaks them the ſpecial favourites of God. The heart of Godis ſo propenſe, and ready, to grant the desires of believers, that it is but ask and have, Mat. vii. 7. The door ofgrace is opened by the key of prayer. That is a favourite indeed, to whom the king gives a blank to infert what requeſt he will :

" If ye abide in me, and my words abide in you, ye ſmall ask " what ye will,and it ſhall bedone untoyou," John xv. 7. O bleſſed liberty of the fons of God ! Daviddid but ſay, " Lord, " turn the counſel of Ahitophel into fooliſineſs," and it was done as foon as asked. 2 Sam. xv. 31. Joſhua didbut ſay, " thou fun ſtand still in Gibeon," and a miraculous ſtop was preſently putto its ſwift motion in the heavens ; nay, which is wonderful toconfider, a prayer, yet unborn, Imean conceived

SERM . XVII. The Method of Grace. 373 inthe heart, and not yet uttered by the lips of believers, is often anticipated by the propenſiveneſs of free grace, Ifa. lxv. 24. " And it ſhall come to paſs, that before they call I will anſwer,

" and whilft they are yet ſpeaking I will hear." The prayers of others are rejected as an abomination, Prov. xv. 8. God caſts themback intotheir faces, Mal. ii. 3. But free grace figus the petitions of the faints more readily than they are preſented: we have not that freedom to ask, that God hath to give: it is true, the anſwer ofa believer's prayers may be a long time fufpendedfrom his ſenſe andknowledge; butevery prayer, according to the will of God, is preſentlygranted in heaven, though, forwife andholy ends, they may be held in a doubtful fufpenfe about them upon earth.

Fourthly, The free discoveries of the fecrets of God's heart to believers, ſpeak them tobe his ſpecial favourites : men open not the counſels and ſecrets of their own hearts to enemies, or

but to their moſt inward and intimate friends : " The " ſecret of the Lord is with them that fear him, and he will " ſhew them his covenant," Pfal. xxv. 14. When God was about to deftroy Sodom, he would do nothing in that work of Judgment 'till he had acquainted Abraham his friend, with his purpoſe therein, Gen. xviii. 17. " And the Lord faid, Shall I " hide from Abraham that thing which I do ? For I know " him," &c. So when a king was to be elected for Ifrael, and the perſonwhom God had chofen, was yet unknown to the people, God, as it were, whisperedthat fecretunto Samuel the day before, 1 Sam. ix. 15. " Now the Lord had told Samuel " in his ear a day before Saul came :" according to the manner ofprince with ſome ſpecial favourite.

Fifthly, The Lord's receiving every ſmall thing that comes from them with grace and favour, when he rejects the greatest things offeredby others, doth certainly beſpeak believers the ſpecial favourites of God. There was but one good word in a whole fentence from Sarah, and that very word is noted and commended by God, I Pet. iii. 6. " She called him Lord." There were but ſome ſmall beginnings, or buddings ofgrace in young Abijah, and the Lord took ſpecialnoticethereof, I Kings xiv. 13." Becauſe inhim there isfoundſomegood thing toward

" the LordGod of Ifrael, in the houſe of Jeroboam. " Let this be an encouragement to young ones, in whom there are found any breathing defires after Chrift : God will not reject them ifany finceritybe found inthem; afecret groan, uttered to God in fincerity, ſhall notbe deſpiſed, Rom. viii. 26. The very bent ofabeliever's will, whenhehadno more to offer un-

374 The Method of Grace. SERM . XVII.

to God, is anacceptable preſent, 2. Cor. viii. 11. The veryintent, and purpoſe that lie ſecretly in the heart ofa believer, not yet executed, are accepted with him, I Kings viii. 18. " Where- " as it was in thine heart tobuild an houſe to my name, thou " didit well that itwas in thine heart." Thus ſmall things offered to Godby believers find acceptance with him, whilſt the greatest preſents, evenfolemn aſſemblies, ſabbaths, and prayers from others are rejected: " They are a trouble unto me (faith " God) ; I am weary to bear them," Ifa. i. 14, 15. "Incenfe " from Sheba, the ſweet cane from a far country" are not acceptable, nor facrifices ſweet unto God from other hands, Jer. vi . 20. From all which it appears, beyond doubt, that the per-

andduties ofbelievers are accepted inthe ſpecial favour of Godby Jefus Chriſt: which was the fecondthing to be ſpoken to, and brings us to the third general, viz.

Thirdly, How Chriſt, the beloved, procures this benefit for believers ? And this he doth four ways.

" First, By the fatisfaction of his blood, Rom. v. 10. " When we were enemies, we were reconciled to God by the death " of his Son." No friendship without reconciliation, no reconciliation, but by the blood of Chrift: therefore the new and living way, bywhich believers come unto God with acceptance, is faid tobe confecrated for us through the veil of Chriſt's fleth; and hence believers have boldness to enter into the holiest by theblood of Jeſus, Heb.x. 19, 20.

Secondly,Thefavour of God is procured forbelievers, by their mystical union with Christ, whereby they are made " members " of his body, of his fleſh, and of his bones," Eph . v. 30. So that as Adam's poſterity ſtoodupon the fame terms thathe, their natural head,did; ſobelievers, Chriſt's myftical members, ſtand in the favour of God,by the favour which Chrift their ſpiritual headhath, John xvii. 33. "Iinthem, andthou in me, that they

66 maybe made perfect inone,and thattheworld mayknow that " thou hast fent me, andhaſt lovedthem asthou hast loved me."

Thirdly, Believers are brought into favourwith God by Chrift becoming their altar, upon which their perſons and duties are all offeredup to God : The altar ſanctifies the gift, Heb. xiii. 10. And this was typified by the legalrite mentioned Luke i. 9, 10.

is that golden altar from whence all the prayers of the faints aſcend to the throne of God, perfumed with the odours, andincense of his merits, Rev. viii. 34."And another angel came " and ſtoodat the altar, having a golden cenſer, and there was 66 givenuntohim much incenfe thathe shouldoffer it, with the "prayers of all faintsupon the golden altar which was before

SERM . XVII. 375 The Method of Grace.

the throne ; and the smoke of the incenfe which came with " the prayers of the faints afcendedup before God out of the angel's hand. " And thus you see how the perfons, andduties of believers are brought into favour and acceptancewith Godby Jeſus Chriſt. The uſes follow. Infer 1. Ifall believers be in favour with God, how great a mercy is it to have the prayers ofsuch engaged on our behalf? Would we have our buſineſs ſpeed in heaven, let us get into favourwith God ourſelves,and engage the prayers of his people, the favourites ofheaven, for us : Vis unitafortior, one believer candomuch, many can do more : when Daniel deſigned toget theknowledge of that ſecret,hinted inthe obfcuredream of the king, which none but the Godof heaven could make known, it is faid, Dan. ii. 17. " Then Daniel wentto his houſe, and

" made the thing known to Hananiah, Miſhael, and Azariah, " his companions; that they would defire mercies of the God " of heaven concerning this fecret." The benefits of fuch afſiſtance in prayer by the help ofother favourites with God, is plainly intimated by Jeſus Chriſt to us, Mat. xviii. 19. " If two " ofyou shall agree on earth as touching any thing that they " ſhall aſk, it ſhall be done forthem of my Father which is in

" heaven." God ſometimes ſtands upon anumber of voices, forthe carrying offome publicmercy, becauſe he delighteth in the harmony of many praying fouls; and alſo loves to oblige and gratify many in the answer, and return of the fame prayer. Iknow this ufage isgrown too formal, andcomplemental among profeffors : but certainly it is a great advantage to be fincere with them, who are ſo with God. St.Bernard preſcribing rules for effectual prayer, cloſes them up with this with, et cum talis fueris, memento mei, when thy heart is in this frame, then remember me.

Infer. 2. Ifbelievers befuch favouritesin heaven, in whata desperate condition is that cause, and thoseperfons, againstwhom thegenerality of believers aredaily engaged in prayers and cries toheaven?

Certainly Rome ſhall feel the dint, and force of the manymillions ofprayers that are gone up to heaven, from the faints, for many generations : the cries of the blood of the martyrs ofJe-

joined with the cries of thousands of believers, will bring downvengeanceat laſt upon the man of fin. It is said, Rev. viii. 4, 5, 6. " That the ſmoke of the incense which came with " the prayers of the faints, afcended up before God out of the angel's hand :" And immediately it isadded, ver. 5. "And " the angel took the cenfer, and filled it with fire of the altar,

376 The Method of Grace. SERM . XVII . " andcaſt it into the earth, and there werevoices, and thunder-

" ings, and lightnings, and earthquakes, and the ſeven angels, " whichhad theſeven trumpets, prepared themſelves to ſound." Theprayer ofa ſingle ſaint is ſometimes followed withwonderful effects, Pfal. xviii. 6, 7. " In my diſtreſs I called upon the " Lord, and cried unto my God: heheard my voice out of his

" temple, and mycrycame before him,even into his ears : then " theearth ſhook and trembled; the foundation alſo of the hills " moved and were ſhaken,becauſe he was wroth :" what then canathundering legion of ſuch praying fouts do ? It was ſaid of Luther, Iſte vir potuit cum Deoquicquidvoluit thatmancould have of God what he would ; his enemies felt the weight of his prayers, and the church of God reaped the benefits thereof.

The queeen of Scots profeſſed, ſhe was more afraidofthe prayers ofMr. Knox *, thanofan armyoften thousandmen : theſe were mighty wrestlers with God, however contemned and vilified among their enemies. There will atime come, when God will hear the prayersofhis people, whoarecontinually cryinginhis ears, How long? Lord, how long ?

Infer. 3. Let no believer be dejected at the contempts and flightings of men, so long as they stand in the grace andfavour of God. It is the lot of the beſt men to have the worlt uſage in the world: thoſe of whom the world was not worthy, were not thought worthy to live in the world, Heb. xi. 38. Paul andhis companions were men of choice and excellent ſpirits ; yet faith he, 1 Cor. iv. 12. " Being defamed, we intreat; 66 we aremade as the filth of the world, and are the offscouring " of all things unto this day." They are words ſignifyingthe baſeſt, moſt contemptible, and abhorred things among men. How are heaven and earth divided in their judgments and eſtimations of the faints ? Thoſe whom men call filth_and dirt, God calls a peculiar treaſure, a crown of glory, a royal diadem. But trouble not thyself, believer, for the unjuſt cenfures of theblind world; they ſpeak evil of the things they know not: "He that is ſpiritual judgeth all things, yet he himself

" isjudged of no man," 1 Cor. ii. 14. You can difcern the earthlineſs and baſeneſs of their ſpirits, they want a faculty to difcerntheexcellency and choiceneſs of your ſpirits : hethat carriesadark lanterninthenight,candifcernhim thatcomes against him, andyet isnot difcerned by him. A courtier regards not a

Jacobus Songius, the Sorbonnedoctor, who wrotethe lives of Luther, Knox and Calvin, ſpeaks as if the devil had hired his pen to abuſe thoſe precious fervants of Chrift.

SERM . XVII. 377 The Method of Grace. light in the country, ſo long as he hath theear and favour of hisprince.

Infer. 4. Never let believers fear the want of any good thing neceffaryfor them in this world. The favourof God is the fountaie of all bleſſings, proviſions, protections, even of all that you need. He hath promised that he will withhold no good thing from them that walk uprightly, Pfal. lxxxiv. 11. He that is bountiful to his enemies will not withhold what is good from his friends. The favour of God will not only ſupply your needs, but protect your perſons, Pfal. v. 12. " Thou wilt bleſs

" the righteous, with favour wilt thou compaſs him as with a " ſhield."

Infer. 5. Hence alſo it follows, that thefins ofbelievers are very piercing things to the heart of God. The unkindness ofthoſe whom hehathreceived into his very boſom, upon whom he hath

his ſpecial favour and delight, who are more obliged to him than all the people of the earth beſide, O this wounds the very heart of God. What a melting expoftulation was that which the Lord uſed with David, 2 Sam. xii. 7, 8. " I anointed thee " king over Ifrael, and I delivered thee out of the hand of Saul, " and I gave thee thy maſter's houſe, and thy maſter's wives

" into thy boſom, and gave thee the houſe of Ifrael and Judah, " and if that had been too little, I would moreover have given " unto thee fuch and ſuch things : wherefore haft thou defpiſedthe commandment of the Lord ?" But reader, if thou be a reconciled perſon, a favourite with God, and haft grieved himbyany eminent tranfgreffion, how ſhould it melt thy heart tohear the Lord thus expoftulatingwith thee: I delivered thee out of the hand of Satan ; I gave thee into theboſom of Chrift ;

I have pardoned untothee millions of fins ; Ihave beſtowedupon thee the riches of mercy; my favour hath made thee great ; and, as if all this were too little, I have prepared heaven for thee : for which of all theſe favours doſt thou thûs requite me ?

Infer. 6. How precious should Jesus Christ be to believers, by whose blood they are ingratiatedwith God, andby whoſe interceffion theyare, andſhallfor ever be continued in hisfavour? When the apoſtle mentions the believers tranflation, from the fad

to the bleſſed privileged ſtate of grace, ſee what atitle he beſtows upon Jeſus Chriſt, the purchaser of that privilege, callinghim the dear Son, Col. i. 13. Not onlydear to God, but exceeding dear to believers alfo. Chriſt is the favourite in heaven, to him you owe all the preferment there : Take away Chrift, and you have no ground on which to ſtand one

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378 The Method of Grace. SERM . XVII.

minute inthe favour of God. O then let Jeſus Chriſt, the foun tain of your honour, be alſo the object of your love and praiſe.

Infer. 7. Eftimate by this, thestate and condition ofa deserted faint, uponwhom the favour of Godis ecliſped. If the favour of God be better than life, the hiding ofit from a gracious foul muſt be more bitter than death : Deferted ſaints have reaſon to take the firſt place among all the mourners inthe world : The darkneſs before converfion had, indeed, more danger, but this hath more of trouble. Darkness after light is diſmal darkness. Since therefore the caſe is ſoſad, let your preventingcarebe the more ; grieve not the good Spirit of God,you prepare but for your owngrief in fo doing.

Infer. 8. Lastly, Let this perfuade all men toaccept Jefus Christ, as ever they expect to be accepted with the Lord themselves. It is a fearful cafe, for a man's perſon, and duties to be rejected of God; to cry and not be heard: And much more terrible tobe deniedaudience in the greatandterribleday. Yet, as ſure as the fcriptures are the fealed and faithful ſayings of God, this is no more thanwhat every Chriſtleſs perſon muſt expect in that day, Mat. vii. 22. Luke xiii. 26. trace the hiſtory of all times, even ashigh as Abel, andyou ſhall find that none but I believers did ever find acceptance with God; all experience confirms this great truth, that they that are in thefleſb cannot pleaſe God.

Reader, if this be thy condition, let me beg thee to ponderthe miferyofit inafew fad thoughts .

Confider how fad it isto be rejected of God, and forſaken by all creatures at once; what a day of ſtraits thy dying day is like tobe, when heaven and earth ſhall caſt thee out together. Be affured whatever thyvain hopes for the prefent quiet thee withal, this must be thy cafe, the door of mercy will be ſhut against thee, no man comethto the Father but by Chrift. Sad was the caſe of Saul, when he told Samuel, " the Philistines

" make war against me, and God is departed from me, " 1 Sam. xxviii. 15. The faints will have boldness in the day ofjudg ment, I John iv. 17. But thou wilt be a confounded Man; there is yet, bleffed be the God of mercy, acapacity and opportunity of reconciliation, 2 Cor. v. 19. Ifa. xxvii. 5. But this canbeofno long continuance. O therefore, by all the regard and love you have for the everlasting welfare ofyourown fouls, come to Chriſt ; embrace Chriſt in the offers ofthegoſpel, that youmaybemade accepted in the beloved.

Ifany one deſires to know the willof God, let himbe a friend of God. Aug.

SERM . XVIII . 379 The Method of Grace. SERMON XVIII.

The Liberty of Believers, opened and ſtated.

JOHN viii. 36. If the Son thereforeshall make youfree, yeshall befree indeed. FROM the 30th verſe of this chapter unto my text, you have an account of the different effects which the words of Chriſthad upon the hearts of his hearers : Some believed, ver. 30. theſe he encourageth tocontinue inhis word, ver. 31. giving them this encouragement, ver. 32. " Ye ſhall know the truth, " and the truth ſhall makeyou free." Hereat the unbelieving Jews take offence, and commence a quarrel with him, ver. 33. " We be Abraham's feed, and were never in bondage to any man." We are ofno ſlaviſh extraction ; the blood of Abraham runs in our veins. This ſcornful boast of the proud Jews, Chrift confutes, ver. 34.where he distinguiſhethon atwofoldbondage ; one tomen, another to fin ; one civil, another ſpiritual : Whofoever committeth fin is the ſervant of fin, then tells them, ver.

36. " The ſervant abideth not in the houſe for ever, but the Son " abideth for ever." Wherein he intimateth two great truths, viz. That the ſervants, and flaves of fin may, for a time, enjoy the external privileges of the houſe, or church of God ; but itwould notbe long before the master of the houſe will turn them out of door: But if they were once the adopted children of God, then they ſhould abide in the houſe for ever. And this privilege is only to be had by their believing in, and union with the natural Son of God, Jeſus Chrift : Which brings us fairly to the text ; " If the Son therefore ſhall make you free, ye ſhallbe freeindeed." Inwhich words we have two parts ; 66

1. A fupppofition. 2. A conceffion . First, A fuppofition, " If the Son therefore ſhall make you " free," q. d. The womb of nature caſtyou forth into the world viz. { ina ſtate of bondage; inthat ſtate you have lived all your days ; ſervants to fin; flaves to your luſts; yet freedom is tobe obtained: And this freedom is the prerogative belonging to the Son of God to beſtow : " If the Son ſhall make you free."

Secondly, Chriſt's conceffion upon this ſuppoſition, "Then " ſhallye be free indeed," (i. e.) you (nallhave a real freedom, anexcellent, andeverlasting freedom: No conceit only, as that

Ccc 2

380 The Method of Grace. SERM . XVIII . which you now boaſt of is : If ever therefore you will be free men indeed, believe in me. Hencenote, Doct. That interest in Chriſt fets the foul at liberty from all that bondage whereinto it wasfubje&ted in its naturalftate. Believers are the children of the new covenant, the Denizons of Jerufalem which is above, which is free, and the mother of them all, Gal. iv. 26. The glorious liberty, viz. that which is fpiritual and eternal, is the liberty of the children of God, Rom. viii. 21. Chrift and none but Chriſt delivers his people out of the hand of their enemies, Luke i. 74.

In the doctrinal part of this point, I muſt ſhew you, First, What believers are not freed from by Jeſus Chriſt in thisworld.

Secondly, What that bondage is from which every believer is freedby Chriſt .

Thirdly, What kind of freedom that is which commences uponbelieving.

Fourthly, Open the excellency of this ſtate of ſpiritual freedom,

First, What those things are from which believers are not made free in this world : Wemust not think that our fpiritual liberty by Chriſt , preſently brings us into an abfolute liberty, in all reſpects , For,

First, Christ, doth not free blievers from obedience to the moral law : It is true we are no more under it as a covenant for our justification ; but we are, and muſt ſtill be under it, as a rule for our direction . The matter of the moral law is unchangeable, as the natureofgood and evil is, andcannot be aboliſhed except that diſtinction couldbe deſtroyed, Mat. v. 17, 18. The precepts of the law are ſtill urged under the goſpel to enforce duties upon us, Eph. vi. 12. It is therefore a vain diſtinction, invented by Libertines, to ſay it binds us as creatures, not as Chriſtians; or that it binds the unregenerate part, but not the regenerate ; but this is a fure truth, that they who are freed from its penalties, are ſtill under its precepts. Though believers are no inore under its curse, yet they are ſtillunder its conduct : The law fends us to Chriſt tobe justified, and Chriſt ſends us tothe law tobe regulated. Let the heart of every Chriftian join therefore with David's in that holy wiſh, Pfal. cxix. 4, 5.

" Thou haft commanded us to keep thy precepts diligently; " O that my heart were directed to keep thy ſtatutes." It is excellentwhen Chriſtians begin toobey the lawfrom life, which others obey for life; becauſe they are justified, not that they may be justified, It is also excellent whenduties are done in

SERM . XVIII . The Method of Grace. 381 the ſtrength, and for the honour of Chriſt, which is evangelical; and not in our own ſtrength, and for our own ends, which is fervile, and legal obedience : Had Chrift freed us from obedience, ſuch a libertyhad been to our lofs.

Secondly, Chrift hath not freed believers, in this world, from the temptations and affaults of Satan : even thoſe that are freed from his dominion, are not free from his molestation. It is faid indeed, Rom. xvi. 20. "God ſhall ſhortly bruiſe Satan under 66 your feet : " But mean time he hath power to bruiſe, and buffet us by his injections, 2 Cor. xii. 7. He now bruiſeth Chrift's heel, Gen. iii. 15 (i. e.) bruiſeth him in his tempted, and afflicted members : Though he cannot kill them, yet he can, and doth afflict and fright them, by ſhooting his fiery darts of temptation among them, Eph. vi. 16. It is true, when the ſaints are got ſafe into heaven, they are out of gunshot; there is perfect freedom from all temptation. A believer may then fay, O thou enemy, temptations are come to a perpetual end. I amnow arrived there, where none of thy fierydarts can reach me : But this freedom is not yet .

Thirdly, Chriſt hath not yet freed believers, inthis world, from the motions of indwelling Sin: Theſe are continually acting, and infeſting the holiest of men, Rom. vii. 21, 23, 24. Corruptions, like Canaanites, are ſtill left in the land to be thorns in your eyes, and goads inyour fides. Those that boast moſt of freedom from the motions of fin, have moſt cauſe to

themselves ſtill under the dominion of fin. All Chriſt's freemen are troubledwith the famecomplaint: who among them complains not as the apostle did, Rom. vii. 24. " Oh wretched

66 man that I am ! who ſhall deliver me from the body of this " death ?"

Fourthly, Jeſus Chriſt doth not free believers in this world from inward troubles, and exerciſes of foul, upon the account of fin. God may let looſe Satan, and confcience too, in the way of terrible accufations, which may greatly diſtreſs the foul of a believer, and woefully eclipſe the light of God's countenance, and break the peace of their fouls. Job, Heman, and David were all made free by Chriſt, yet each of them hath left upon record his bitter complaint upon this account, Job. vii.

19, 20. Pfal. lxxxviii. 14, 15, 16. Píal. xxxviii. unto ver. 11. Fifthly, Chrift hath not freed believers, in this world, from the rods of affliction. God in giving us our liberty, doth not abridge his own liberty, Pfal. Ixxxix. 32. Allthe children of God are made free, yetwhat ſon is therewhom the father chaftnethnot ? Heb. xii. 8. Exemptionfrom affliction is ſo far from

38,2 The Method of Grace. SERM . XVIII.

being the mark of a freeman, that the apoſtle there makes it themark ofa flave. Bastards not fons, wantthe diſcipline and bleffing of the rod: To be free from affliction would be nobenefit to believers, who receive ſo many benefits by it.

Sixthly, No believer is freed by Chriſt from the stroke of death, though they are all freedfrom the fling of death, Rom. viii. 10. The bodies of believers are under the fame law of mortality with other men, Heb. ix. 27. We must come to the grave aswell as others ; yea, we mustcome toitthrough the fame agonies, pangs, and dolours thatother men do : The foot ofdeath treads as heavyupon the bodies of the redeemed, as of other men. Believers, indeed, are distinguiſhedby mercy from others, but thedistinguiſhing mercy lies not here. Thus you feewhat believers are not freedfrom in this world : If you shall now ſay, what advantage then hath a believer, or what profit is there inregeneration ? I anſwer,

Secondly, Thatbelievers are freed from many great, and fad miſeries, and evils, by Jeſus Chrift, notwithstanding all that hath been faid. For, First, All believers arefreedfrom the vigour, and curse of thelaw: The rigorous yoke of the law is broken offfrom their necks, andthe ſweet andeaſy yoke ofJeſus Chriſt put on, Matth. xi. 28. The law required perfect working, under the pain ofa curfe, Gal. iii. 10. accepted ofno ſhort endeavours ; admitted no repentance ; gave no ſtrength : It is not ſo now, proportionable ſtrength isgiven, Phil. iv. 13. Sincerityis reckoned perfection, Job i. 1. Tranfgreffion brings not under condemnation, Rom. viii. 1. O bleſſed freedom ! when duty be comes delight, and failings hinder not acceptance ! This is one partofthebleſſed freedom of believers.

Secondly, All believers are freed from the guilt of fin; it may trouble, but it cannot condemn them, Rom. viii. 33. The hand-writingwhich was againſt usis cancelledby Chriſt, nailed tohis croſs, Colof. ii. 14. Whenthe fealandhand-writing are torn offfrom thebond, the debtor is made free thereby : Believers are totally freed, Acts xiii. 39. Juſtified from all " things:" And finally freed, John v. 24. " They ſhall never " come into condemnation." O bleſſed freedom ! How ſweet is it to liedown in our beds, yea, inour graves, when guilt ſhall neitherbe ourbed-fellow, nor grave-fellow!

Thirdly, Jeſus Chriſt frees all believers from the dominion, as well as the guilt of fin. " Sin ſhall not have dominion over you, forye are not underthe law, but under grace," Rom . vi. 14. "The law of the Spirit of life which is in ChriftJeſus

SERM . XVIII. The Method of Grace. 383 " hath made me freefrom the law offinanddeath," Rom. viii. 2. Nowwho can eſtimate ſuch a liberty as this ? What flavery, what an intolerable drudgery is the ſervice ofdivers lufts; from all which believers are freed by Chriſt ; not from the refidence, butfromthe reign of fin. It is with finin believers as itwas with those beafts mentioned Dan. vii. 12. "Theyhad their

" dominion taken away, yet their lives were prolonged for a " ſeaſon and time."

Fourthly, Jefus Chriſt ſets all believers free from the power of Satan ; in whoſe right they were by nature, Col. i. 13. they are tranſlated from the power ofdarkness into thekingdom of

Chrift. Satan hadthe poffeffion of them, as aman of his own goods; but Chriſt diſpoſſeſſeth that ſtrong man armed, alters the property, and recovers them outof his hand, Luke xi. 21, 22. There are two ways by which Chrift frees believers out of Satan's power and poffeffion ; namely,

1 1. By price. 2. By power. First, By price. The blood of Chriſt purchaſeth believers outofthe hands ofjustice, by satisfying the law for them, which being done, Satan's authority over them falls of course, as the power ofa jailor over the prifoner doth, when he hath a legal diſcharge, Heb. ii. 14. " Foraſmuch then as children are parta- " kers of flesh andblood ; he alſo himſelf took part of the fame,

" that through death he mightdestroy him that had the power " ofdeath, that is, the devil." The cruel tyrant beats, and burdens the poor captive no more after the ranſom is once paid, and he thereby actually freed ; and therefore Chriſt delivers his.

Secondly, By power. Satan is exceeding unwilling to letgo his prey : He is a ſtrong and a malicious enemy : every reſcue, anddeliverance out of his hand, is aglorious effect of the Almighty power of Chriſt, Acts xxvi. 18. 2 Cor. x. 5. How did our Lord Jeſus Chriſt grapple with Satan at his death, and triumphed over him, Col. ii. 15. O glorious ſalvation ! bleſſed liberty of the children of God !

Fifthly, Chrift frees believers from the poisonous ſting and hurtofdeath : Kill us it can, but hurt us itcannot, I Cor xv.

55, 56. " O death ! where is thy ſting ? O grave! where is thy victory ? The ſting ofdeath is fin, and the ſtrength of fin is " the law : But thanks be to God which giveth us the victory through our Lord Jesus Chriſt." If there be not hurt, there ſhould be nohorror in death : Itis guilt that arms death, both with its hurting and terrifying power. Todie in ourfins,John viii. 24. To have ourbones full of the fins of ouryouth,which ſmall lie down with us in the duft, Job xx. 11. Tohavedeath,

384 The Method of Grace. SERM. XVIII, like a dragon, pulling a poor guilty creature as a prey into its dreadful den, Pfal. xlix. 14. In this lies thedanger and horror of death : But from death, as a curſe, and from the grave, as a priſon, Chriſt hath ſet believers at liberty, by fubmitting to death in their room, by his victorious refurrection from the grave, as the firſt-born of the dead: death is diſarmed of its hurting power : The death ofbelievers is but a ſleep in Jeſus.

Thirdly, The next thing to be briefly ſpoken to, is the kind and nature of that freedom and liberty purchased, and procured by Chrift for believers .

Now liberty may be confidered two ways ; viz.

2. As facred. 1. As civil. As to civil freedom, or liberty, it belongs not to our preſent buſineſs : Believers, as to their civil capacity, are not freed from the duties they owe to theirſuperiors. Servants, though believers, are fſtill tobe ſubject to their maſters, according to the fleſh, with fear and trembling, Eph. vi. 5. nor from obedience to lawful magiſtrates, whom we are toobey in the Lord, Rom . xii. 1, 4. Religion diffolves not the bonds of civil relations : nor is it tobe ufed as an occaſion to the fleſh, 1 Pet. ii. 16. It is not a carnal, but a fpiritual freedom Chriſt hath purchased for us : And this ſpiritual freedom is again tobe confidered, either as,

1. Inchoate. 2. Confummate. The liberty believers have at preſent is but abeginning liberty; they are freed but in part from their ſpiritual enemies : but it is a growing liberty every day, andwillbe confummate, and complete at last.

To conclude, Chriſtian liberty is either,

1. Privative, or, 2. Poſitive. The libertybelievers are inveſtedwith, isofboth kinds : They are not only freed from many miſeries, burdens anddangers, but alfo inveſted by Jeſus Chriſt with many royal privileges and invaluable immunities.

Fourthly, And this brings us to the fourth and last thing: namely, the properties of this bleſſed freedom which the faints enjoy by Jefus Chriſt ; and, ifwe conſider it duly, it will be found tobe,

First, Awonderful liberty, never enough tobe admired. How could it be imagined that ever thosewho owedunto Godmore than ever they couldpayby theirown eternal ſufferings ; thofe that were under the dreadful curſe, and condemnation of the law, in the power and poffeffion of Satanthe ſtrongman armed; thoſe thatwere boundwith fo many chains in their ſpiritualpri-

their underſtandingbound with ignorance, theirwillswith

SERM . XVIII . The Method of Grace. 385 obſtinacy, their hearts with impenetrable hardness, their affections with athousand bewitching vanities, that flight their ſtate of flavery fomuch, as induſtrioufly to oppoſe all inſtruments and means ofdeliverance ; for fuch perſons to be fet at liberty, notwithſtanding all this, is the wonder ofwonders, and willbe defervedly marvellous in the eyes of believers for ever.

Secondly, The freedom,of believers is a peculiar freedom ; a libertywhich fewobtain; the generalityabiding ſtill in bondage to Satan, who, from the multitude of his ſubjects, is ſtiled the god of this world, 2 Cor. iv. 4. Believers in ſcripture are often called a remnant, which is but a ſmall part of the whole piece : Themore caufe have the people of God toadmire diſtinguiſhing mercy. How many nobles and greatones of the world are but royal flaves to Satan, and their own luſts !

Thirdly, The liberty of believers is a liberty dearly purchaſed by theblood of Chriſt. What that captain ſaid, Acts xxii. 28. " With a great fum obtained I this freedom," may be much more ſaid of the believers freedom: It was not filver orgold ; but the preciousblood of Chriſt that purchaſed it, I Pet. i. 18.

Fourthly, The freedom and liberty of believers is a growing andencreaſing liberty ; they getmore and more out of the power of fin, and nearer ſtill to their complete ſalvation every day, Rom. xiii. 11. Thebody of fin dieth daily in them : they are ſaid to be crucified with Chrift: the ſtrength of ſin abates continually in them, afterthe manner of crucified perſons, who die a flow, but furedeath : And look in whatdegree the power of fin abates, proportionably their ſpiritual liberty encreaſesuponthem.

Fifthly, The freedom of believers isa comfortable freedom : theapoſtle comforts Chriſtians of the lowest rank, poor fervants, with this confideration, 1 Cor. vii. 22. " He that is called inthe " Lord, being a fervant, is the Lord's freeman," q. d. Let notthe meanest of your outward condition, which is a ſtate of ſubjection and dependance, aſtate ofpoverty and contempt, at all troubleyou : you are the Lord's freemen, ofprecious account in his eyes. O it is a comfortable liberty !

Sixthly, and Lastly, It is a perpetual and final freedom; they that are once freed by Chrift, have their manumiffion, and final diſcharge from that ſtate of bondage they were in before : fin

never havedominion over them any more : it may tempt them, and trouble them, but ſhall never more rule andgovern them, Acts xxvi. 18. And thus you fee what a glorious liberty the liberty ofbelievers is .

Theimprovementwhereofwillbe in thefollowing inferences.

Infer. 1. How rational is the Joy of Christians, above the joy VOL. II. Ddd

386 The Method of Grace, SERM . XVIIL of all others in the world? Shall not the captiverejoice inhis recovered liberty ? the very birds of the air (as one obſerves) had rather be at liberty in the woods, though lean and hungry, than in a golden cage with the richest fare : every creature naturally prizes it; none more than believers, who have felt the burden andbondage of corruption : who in the days of their firſt illumination and conviction have poured out manygroans and tears for this mercy. What was ſaidofthe captive people of God in Babylon, excellently ſhadows forth the ftate of God's people under ſpiritual bondage, with theway and manner of their deliverance from it, Zech. ix. 11. " By the blood of the covenant I " have fent forth thy priſoners outof the pit,wherein is no wa- " ter." Believers are delivered by the blood of Chriſt, out of a worſe pit than that of Babylon ; and look, as the tribes in their return from thence were overwhelmed with joy and aftonishment, Pfal. cxxvi. 1, 2. " When the Lord turned again the

66 captivityof Sion, we were like them that dream : Then was " our mouth filledwith laughter, andour tongue with ſinging." Theywere overwhelmed with the ſenſe of the mercy : Soſhould it be with the people of God. It is said, Luke xv. 24. when the prodigal fon (there made the emblem of areturning, converting ſinner) was returned again to his father's houſe, that there was heard muſic and dancing, mirth and feafting inthat house. The angels in heaven rejoicewhen a foul is recovered outof the power of Satan: And ſhall not the recovered foul, immediately concerned in the mercy, greatly rejoice ? Yea, let them rejoice in the Lord, and let no earthly trouble or affliction ever have power to interrupt theirjoy, for a moment, after ſuch a deliverance as this.

Infer. 2. How unreasonable, andwholly inexcusable is the fin ofapostacyfrom Jesus Christ ? Whatis it but for a delivered captive toput his feet again intothe ſhackles; his hands into the manacles ; his neck into the iron yoke, from which he hath been delivered ? 'Tis faid, Mat. xii. 44, 45. " When the un-

" clean ſpirit is gone out of aman, he walketh throughdry places, ſeeking reftand findeth none : Then he faith, I will return into mine houſe from whence I came out ; and when " he is come, he findeth it empty, fwept, and garnished; then

66 goeth he, andtaketh with him ſevenother ſpirits morewicked " thanhimself, andthey enter in anddwell there, and the laſt

" ſtate of that man is worſe than the firſt." Even as a prisoner thathatheſcaped, and isagain recovered, is loaded with double irons. Let the people of Godbe content to run any hazard, endure any difficulties in the wayof religion, rather than return

SERM . XVIII . The Method of Grace. 387 again into their former bondage, to fin and Satan. O Chriſtian! ifever God gave thee a fight, and a ſenſe of the miſery and danger ofthy natural ſtate, ifever thou hast felt the pangs of a labouring, and diſtreſſed confcience, and, after all this, taſted theunspeakable ſweetness of the peace and reſt that are in Chriſt, thou wilt rather chooſe to die ten thousand deaths, than to forfake Chriſt, and go back again into that fad condition.

Infer. 3. How fuitable, and well becoming is a freespirit in believers, to their state of liberty and freedom ? Chrift hath made your condition free, O let the temper and frame of your hearts be free alſo ; do all that youdo for God with a ſpirit of freedom; notby conſtraint, but willingly. Methinks, Chriſtians, the newnature that is in youſhould ſtand for a command, and be inſtead of all arguments that uſe to work upon thehopes, and fears of other men. See how all creatures work according tothe principle of their natures. You need not command a mother to draw forth her breasts toa fucking child ; nature it-

teaches and prompts to that. You need notbid the feaebb and flow at the ſtated hours. O Chriſtian ! why ſhould thy heart need any other argument, than its own ſpiritual inclination, to keep its ſtated times and ſeaſons of communion with God? Let none of God's commandments be grievous to you : letnot thine heart needdragging and forcing to its own benefit and advantage. Whatever you do for God, do it chearfully ; and whatever you fuffer for God, fuffer it chearfully. It was a brave ſpirit which actuated holy Paul, " I am ready, (faith he), not only to be bound, but alſo to die at Jerufalem for the name of the Lord Jeſus," Acts xxi. 13 .

Infer. 4. Let no man wonder at the enmity and oppofition of Satan to the preaching of the gospel: for by the goſpel it is that fouls are recovered out of his power, Acts xxvi. 18. 'Tis the expreſs work of miniſters " to turnmen fromdarkness to light, " and from the power of Satan unto God." Satan(as one faith) is a great and jealous prince : he will never endure tohave liberty proclaimed by the miniſters of Chriſt within his dominions. And, indeed, what is it leſs, when the goſpel is preached in power, but as it were by beat of drum, and found of trumpet, toproclaim liberty, ſpiritual, ſweet, and everlaſtaing liberty, to every foul that is made ſenſible of the bondage of corruption and cruel ſervitude of Satan, and will now come over to Jeſus Chriſt ? Andoh what numbers and multitudes of priſoners have broken looſe from Satan at one proclamation of Chrift, Acts ii. 41. But Satan owes the ſervants of Chriſt a fpite for this, and willbe furetopaythem, ifever theycome within his Ddd 2

388 The Method of Grace. SERM. XIX. reach; perfecution is the geniusofthe gospel, and follows it as the ſhadow doth the body.

Infer. 5. How careful ſhould Chriſtians be to maintain their ſpiritual liberty inall and every point therefore ! " ſtand faft(faith " Paul) in the libertywherewith Chriſt hath made us free, and " be not againintangled in theyoke ofbondage," Gal. v. 1. And again, " Ye are bought with a price,be not ye the ſervants of " men." 'Tis Chriſt's prerogative to preſcribe the rules of his own houſe ; he hath given no mandominion over your faith, 2 Cor. i. 24. Oneman is no ruleto another,but the word of Chrift is arule to all: follownot the holiest of men one ſtep farther thanthey follow Chriſt, 1 Cor. 11. 4.Man is anambitiouscreature, naturallyaffectingdominion; and dominion over themind rather than over the body. To give law to others, feeds pride inhimself: fo far as any man brings the word of Chrift towarrant his injunctions, ſo far we are to obey, andno farther: Chrift is your Lord and Lawgiver.

Inference 6. Lastly, Let this encourage and perfuade ſinners tocome to Chriſt ; for with him is ſweet liberty for poor captives. Oh that you did butknow what a bleſſed ſtate Jeſus Chriſt wouldbringyou into ! " Comeunto me(faith he) ye that " labour and are heavy laden;" and what encouragement doth hegive to comers ? Why this, " Myyoke is eaſy, and my burden " islight." The devil perfuadesyou, that theways ofobedience and ſtrictgodlineſs area perfect bondage; but, ifever God regenerateyou, you will find his ways, " ways of pleasantneſs, and " all his paths peace : you will rejoice inthe way of his com- " mandments as much as in all riches:" you will find the worst work Chrift putsyou about, even fuffering work, ſweeter than all the pleaſures that everyou found in fin. Otherefore open your hearts at the call of thegoſpel : Comeunto Chriſt, thenfhallyou befree indeed.

SERMON ΧΙΧ. The Saints coming home to GOD, by Reconciliation, and Glorification,opened and applied.

PET. iii. 18. For Christ bath oncefufferedforfins, thejustfor the unjust, that hemight bring us to God, HE ſcope of theapostle inthisplace is toprepare, and dayof fuffering. In order to TH fortify Chriftians for a

SERM XIX. The Method of Grace. 389 their chearful fuſtaining whereof, he preſcribeth two excellent rules of mighty uſe for allfuffering Chriſtians .

First, To get a good confcience within them, ver. 16, 17. hicmurus aheneus esto.

Secondly, To ſet the example of Chriſt's ſufferings before them, ver. 18. " For Chriſt hath once fuffered for finners:" the fufferings of Chrift for us, is the great motive engaging Chri ſtians to fuffer chearfully for him.

In the words before us wehave, First, The ſufficiency and fulness of Chriſt's ſufferings intimated in that particle (once) ; Chriſt needs to fuffer no more, having finiſhed and compleated that whole work at once.

Secondly, The meritorious cauſe of the ſufferings of Chrift, andthat is fin, Christ once fufferedforfins; not his own fins, but ours : as it follows in the next clauſe, which is the third thinghere obſervable, viz.

Thirdly, The admirable grace, andunexampled love of Chrift tous finners, the just for the unjust; in which words the fubſtitution of Chriſt in the room and place of finners, the vicegerence of his death is plainly expreſſed. Chriſt died not only noſtro bono, for our good, but alſo noſtro loco, in our ſtead.

Fourthly, Here is alſo the final cauſe, or deſign and ſcope of thefufferings of Chriſt, which was to bring us to God.

Fifthly, Here is alſo the iſſue of the fufferings of Chriſt, which was thedeath of Chriſt in the fleſh, and the quickning of Chriſt after death by the Spirit. Many excellent obſervations arelodged inthe boſom of this ſcripture; all which I must paſs over in filence at this time, and confine mydiſcourſe tothe final cauſe of the sufferings of Chriſt, namely, that he might bring us to God: where the obſervation will be plainly and briefly this.

Doct. That the end of Christ's cursed death, and bitterfufferings, was to bring allthose for whom he died unto God. Inthe explication and preparation of this point for uſe, two things must be ſpokenunto, viz.

1. What Chriſt's bringingus to God imports ? 2. What influence the death of Chriſt hath upon this deſign ofbringing us to God ?

First, What Chriſt's bringing us to God imports ? Andcertainly there be many great and excellentthings contained in this expreſſion: more generally it notes our ſtate of reconciliation, andour ſtate ofglorification. By reconciliation we arebrought nigh to God, Eph. ii. 13. " Ye are made nigh," (i. e. ) reconciled, "by the blood of Chriſt," Heb. xii. 22, 23, we are faid

390 The Method of Grace. " SERM . XIX, tocome to Godthe Judge of all." By reconciliationwe are broughtnigh unto Godnow; byglorificationwe ſhall be brought home to God hereafter, 1 Thef, iv. 17. " We shall be ever " with the Lord." But more particularly this phrafe, "that " he might bring us to God," imports,

First, That the chiefhappiness of manconſiſteth in the enjoyment of God: that the creature hath as neceffarydependance upon God for happiness, as the ſtream hath upon the fountain, or the image in the glaſs upon the face of him that looks into it. Foras the fum of the creatures mifery lies inthis, departfrom me; ſeparation from God is the principal part ofdamnation :

on the contrary, the chief happiness of the creature confifteth inthe enjoyment, andbleſſedviſionof God, 1 John iii. 2. Pfal. xvii. 15. " I ſhall be fatisfiedwhen I awake with thy like- " nefs."

Secondly, It implies man's revolt andapoſtacy from God, Eph. ii. 12. " But now in Chriſt Jeſus, ye who were ſometime afar off, " aremade nigh by the blood of Chriſt." Thoſe whom Chriſt bringeth unto God, were before afar offfrom him, both in ſtate andcondition,and intemperanddiſpoſition: we were loft creatures, andhadno defire to return to God * : The prodigal was ſaid togointo a far country, Luke xv. 30.

Thirdly, Chrift's bringing us to God, implies our inability to return to God of ourſelves : we must bebroughtbackby Chrift, or periſh for ever in a ſtate of feparation from God : the loft

ismade the emblem of the loſt ſinner, Luke xv. 5. The theepreturnsnot tothe fold of itself,but the ſhepherd ſeeks it, finds it, and carries it back uponhis ſhoulders. And the apostle plainlytells us, Rom. v. 6. That when we were withoutftrength (i. e.) anyability to recover, help, or ſave ourſelves,in duetime Chriftdiedfor the ungodly.

Fourthly, Chriſt'sbringing us to God, evidently implies this, that God's unfatisfied juſtice was once the great bar betwixt him and man. Man can have no acceſs to God butby Chrift: Chriſt brings us to God by no other way but the way of fatif factionby hisblood: " He hath fuffered for ſins, thejuſt for " the unjuſt, that he might bring us to God." Better ten thouſand worlds ſhould perish for ever, than God ſhould loſe thehonour of his juſtice, This great obex, orbar to our enjoyment of God, is effectually removedby thedeath of Chrift;

Although the faculties of the foul were not extinguiſhed by the fall,yet their inclination to ſpiritual objects was wholly loft. Zea em. on the image of God.

SERM . XIX. 391 The Method of Graces whereby God's juſtice is not only fully fatisfied, but highly hooured and glorified, Rom. iii. 24. And ſo the way by which we arebrought to Godis again opened(tothe wonder andjoy of allbelievers) bythe blood andſufferings of Chriſt.

Fifthly, and lastly, It ſhews us the peculiar happiness and privilege ofbelievers above all people in the world; theſe only are they which ſhall be brought to God by Jeſus Chriſt in a reconciled ſtate: others, indeed, ſhall be brought to God as a Judge, tobe condemned by him: believers only are brought to God in the Mediator's hand, as a reconciled Father, tobe made bleſſed for ever in the enjoyment of him : every believer is brought ſingly to God at his death, Luke xvi. 22. And all believers ſhall be jointly and ſolemnly preſented to God in the greatday, Col. i. 22. Jude 24. They ſhall be allpreſented faultleſs before the presence of his glory with exceeding joy. Now the privilege ofbelievers in that daywill lie indiversthings.

First, Thatthey ſhall be all brought to God together. This There willbe the general aſſembly mentioned, Heb. xii. 22.

a collection of all believers, in all ages of the world, intoone bleſſed aſſembly: they ſhall come from the east, and west, and north, andfouth, and ſhall fit down in the kingdom of God, Luke xiii. 29. O what aglorioustrainwill be ſeen following the Redeemer in that day !

Secondly, As all the faints ſhallbe collected intoone body; ſothey ſhallbe allbrought, or preſented unto God, faultlefs and without blemish, Jude 24. "A glorious church, without ſpot

66 or wrinkle, or any ſuch thing," Eph. v. 27. For this is the general aſſembly of the ſpirits ofjuſt menthat are made perfect, Heb. xii. 23. All fin was perfectly ſeparated fromthem,when deathhad feparated their fouls and bodies.

Thirdly, In this lies the privilege of believers, that as they ſhall be all brought together, and that in a ſtate of abſolute purity, and perfection, ſo they ſhall be all brought to God : they

his face, inthe viſion whereof is " fulness ofjoy, and " at whoſe right-hand are pleaſures for evermore," Pfal. xvi.

11 . The objective bleſſedneſs of the faints conſiſteth in their fruition of God, Pfal. lxxii. 25. To ſee God inhis word and works, is the happiness of the ſaints on earth ; but to see him face to face, willbe the fulness of their bleſſedneſs in heaven,

1 John iii. 2. This is that intuitive, transforming, and ſanctifying viſion, ofwhich the ſcripture frequentlyſpeaks, Pfal. xvii.

15. 1 Cor. xv. 28. Rev. vii. 17. Fourthly, To be brought unto God,muſt needs implya ſtate ofperfect joy, andhighest delight. So ſpeaks the apostle, Jude

392 The Method of Grace. SERM . XIX.

14. Chriſt ſhall preſent,or bringthem to God with exceeding joy. And morefully thejoyofthis day is expreſſed, Pfal. xlv.

15. "Withjoy and rejoicing ſhallthey be brought ; they ſhall " enter into the king's palace." It willbe a day of univerſal joy, when allthe faints are broughthome to God in a perfected

For, 1.God the Father will rejoice when Chriſt brings home that precious number of his elect, whom he redeemed by hisblood : he rejoiceth inthem now, though imperfect, and under many diſtaſteful corruptions and weakneſſes, Zeph. iii. 17. Howmuch morewill herejoiceinthemwhen Chriſt preſents them without fpotor wrinkle to him, Eph. v. 27.

2. Jeſus Chriſt will exceedingly rejoice; it willbe the day of thegladneſs, andfatisfactionofhis heart : for now, and nottill now, he receives his myſtical fulneſs, Col. i. 24. beholds all the bleſſed iſſues of his death, which connotbutgive him unſpeakable contentment, Ifa. liii. 11. "He shall fee of the travail of " his foul, and ſhall be fatisfied."

3. The day in which believers are brought home to God, willbe aday ofunspeakablejoy to the Holy Spirit of God him-

For unto this, allhis fanctifying deſigns, in this world, had reſpect: to this dayhe fealed them: towards this dayhe

up defires, and groanings that cannot be uttered, in their hearts, Eph. iv. 30. Rom. viii. 26. Thus the great and bleſſed perfons, Father, Son, and Spirit, will rejoice in the bringing home of the elect to God. For as it is the greatest joytoaman to see thedeſigns which his heart hath been long projecting, and intently ſet upon, by an orderly conduct, at laftbrought to thehappy iſſue he firſt aimed at ; much more will itbe ſo here: the counſel, andhand ofeach perfon being deeplyconcerned in this bleſſed deſign.

4. The angels of God willrejoice at the bringing homeof believers to him : the ſpirits ofjuſt men made perfect, will be unitedin one general aſſembly, with aninnumerable company of angels, Heb. ii. 22. Great is the affection and love of angels to redeemed ones : they greatly rejoiced at the incarnation of Chrift for them, Luke ii. 13. Theygreatly delighted topry intothe mystery of their redemption, I Pet. i. 12. They were marvellouſlydelighted at their converfion, which was the dayof their efpouſals to Chriſt, Luke xv. 10. They have been tender andcareful over them, and very ferviceable to them in this world, Heb. i. 14. and therefore cannot but rejoice exceedingly, to fee them allbrought home in fafety to their father's houſe.

5.To conclude,Chriſt'sbringing home allbelievers unto God,

SERM . XIX. 393 The Method of Grace. will be matter of unspeakable joy to themſelves: for, whateverknowledge andacquaintancethey hadwith God here,whatever fights of faith they had ofheaven, and the glory to come, in this world; yet the fight of God and Chriſt the redeemer, willbe an unspeakable ſurprize tothem in that day. This will be the day of relieving all their wants, the day of fatisfaction to all their defires ; for now they arecome where they would be, arrived at the very defires of their fouls.

Secondly, Inthe last place, let itbe conſidered, what influence the death of Chriſt hath upon this deſign, andyou ſhall find it much every way. In two things eſpecially, the death of Chrift hatha bleſſed cauſality and influence in this matter, viz.

1. It effectually removes all obſtacles to it. 2. It purchaſeth (as aprice) their titleto it. First, Thedeath of Chriſt removes all obstacles out of the way of his mercy: ſuch were the bars hindering our acceſs to Godasnothing butthedeath of Chriſt could remove, and thereby open a way for believers to come to God. Theguilt of fin barred us from his gracious preſence, Rom. i. 2, 3. Hof. xiv. 2. The filth of fin excluded us from God, Hab. i. 23. Heb. xii.

14. The enmity of our nature perfectly ſtopped up our way to God, Col. i. 21. Rom. viii. 7. by reaſon hereof fallen man hath nodeſire tocomeunto God, Job xxi. 14. Thejuſtice of God, like a flaming ſword, turning every way, kept allmen from acceſs to God. And Lastly, Satan, that malicious and armed adverſary, lay as a lion in the way to God, 2 Pet. v. 8. Ohwith what ſtrong bars were the gates of heaven ſhut against our fouls ! The way of God was chainedup with fuch difficulties, as none but Chriſt was able to remove; and he by death hath effectually removed them all : The way is now open, eventhenew andthe livingway,confecrated for us by his blood. The death of Chriſt effectually removes the guiltof fin, 1 Pet. ii. 24. washes offthe filth offin, 1 Johnv. 6. takes awaythe enmity ofnature, Col. i. 20, 21. fatisfies all thedemands ofjuttice, Rom. iii . 25, 26. hath broken all the power of Satan, Col. ii. 15. Heb. ii. 14. andconſequently theway to God is effectually and fully opened to believers by the blood of Jeſus,Heb. x. 20.

Secondly, The blood of Chrift purchased forbelievers their rightandtitletothis privilege,Gal. iv.4, 5. " Butwhenthe ful- " neſs oftime was come,God ſentforth his Son, made of awo- " man, made under the law ; toredeem them that were under " the law, that we might receive the adoption offons," i. e. both therelation and inheritance offons. There was value and VOL. II.

1 Eee

394 The Method of Grace. SERM . XIX. worth enough inthe precious blood of Chriſt, not only to pay all our debts to juſtice, but, over and above the payment of our debts, to purchaſe for us this invaluable privilege. We must put this unspeakable mercy of being brought to God, as my text puts it, upon the account, and to the ſcore of the death of Chrift : no believer had ever taſted the ſweetness of ſuch a mercy, if Chriſt had not taſted the bitterness of death for him. Theuse of allyou willhave inthe following deductions oftruth.

Deduction 1. Great is the preciousness andworth offouls, that the life of Chriftshould be given to redeem and recover them to God: As God laid out his thoughts and counſel, from eternity, upon them, to project the way and methodoftheir ſalvation ; fo the Lord Jefus in pursuanceofthat bleſſed deſign, came from theboſom of the Father, and ſpilt his invaluable blood, to bring them to God. No wife man expends vaft ſums to bring home trifling commodities : how cheap foever our fouls are in our ef timation, it is evident by this they are of precious eſteem inthe eyes of Chrift.

Deduction 2. Redeemed fouls must expect no rest, or fatiffaction on this fide heaven, and the full enjoyment of God. The life of a believer in this world, is a life of motion and expectation : they are nowcomingto God, I Pet. ii . 4. God,you

is the centre and rest of their fouls, Heb. iv. 9. As the rivers cannot reſt till they pour themselves into the boſom of the fea, ſo neither can renewed fouls find reſt till they come into the boſom of God *. There are four things which do, and will break the reſt, and disturb the fouls of believers in this world; afflictions, temptations, corruptions, andabſence from God. If the three former cauſes of diſquietneſs weretotally removed, fo that a believer were placed in fuch a condition upon earth, where no affliction ſhould disturb him, no temptationtrouble him,no corruption defile or grieve him, yet his very abſence from God muſt ſtillkeep him reſtleſs and unſatisfied ; 2 Cor. v. 6. " Whilst we areat home inthe body, yet ab- " fent from the Lord."

Deduction 3. Whatfweet andpleasant thoughts ſhould allbe. lievershave of death ! When they die, and never till theydie, ſhall theybe fullybroughthome to God. Death to the faints, is the door by which they enter into the enjoyment of God: the dying Chriſtian is almoſt at home, yet a few pangs and agonies more, and then he is come to God, inwhoſe prefence

Thou hast made us for thyself, and our hearts are unſatisfied till they reft in thee. Aug. Confef. lib. 1. c. 1.

SERM . XIX . 395 The Method of Grace.

66 is the fulness ofjoy. " I defire, faith Paul, todepart, and to be with Chrift, which is far better," Phil. i. 23. It ſhould not affright us to be brought to death, the king of terrors, ſo longas itis theoffice ofdeathtobringus to God. Thatdreamingopinion of the foul ſleeping afterdeath, is as ungrounded as itisuncomfortable : the fame day we looſe from this ſhore, we ſhall be landed upon the bleſſed ſhore, were we shall fee and enjoy God for ever. O, ifthe friends ofdead believers did but understand where, and with whom their fouls are, whilft they aremourning over theirbodies, certainlya few believing thoughts of this would quickly dry up their tears, and fill the houſe of mourning with voices ofpraiſe and thanksgiving !

Deduction 4. How comfortable and sweetſhould the converses and communication of Christians be with one another, in this world! Chriſt is bringing them all to God, through this vale oftears ; they are now in the way to him ; allbound for heaven; going home to God, to their everlasting reſt in glory : everyday, every hour, every duty brings themnearer and nearer to their journey's end ; Rom. xiii. 11. " Now, (faith the " apoſtle), is our falvation nearer than when we believed." O whatmanner ofheavenly communications, andraviſhingdifcour-

believers have with each other, as they walk by the way ! Owhat pleasant and delightful converſe ſhould they have with one another about the place and ſtate whither Chriſt is bringing them, and where they ſhall ſhortly be ! What raviſhing tranſporting, transforming viſions they ſhall have that day they are brought home to God! How ſurprizingly glorious to them the fight ofJeſus Chriſt will be,who diedfor them to bring them unto God ! how should fuch diſcourſes as theſe, ſhorten and ſweeten their paſſage through this world; ſtrengthen and encouragethedejected and feeble-minded, and exceedingly honour and adorntheirprofeſſion ! Thus lived the believers of old ; Heb. xi. 9, 10. " By faith he ſojourned in the land of promife, as in a " ſtrange country, dwelling in tabernacles with Ifaac and Jacob, " the heirs with him of the fame promife; for he looked for

" a city which hath foundations, whoſe builder and maker is " God." But, alas ! moſt Chriſtians are either entangled in the cares and troubles, or fo enſnared by the delights and pleaſures which almoſt continually divert and take up their thoughts by theway, that there is but little room for any difcourſes of Chrift and heaven, amongmany of them: but certainly this would be asmuch your intereſt as your duty. When the apoftle had entertained the Theffalonians with a lovelydiſcourſe of their meet Ece2

396 The Method of Grace. SERM . XIX, ing the Lord inthe air, and being everwith the Lord, he charges it uponthem as their great duty, to comfort one another with those words, I Theff. iv. 17, 18 .

Deduction 5. How unreasonableare the dejections ofbelievers, upon the account of those troubles which they meet with in this world! It is true, afflictions of all kinds do attend believers in theirway to God; through many tribulations we must enter in. to thatkingdom, But whatthen; muſt wedeſpondanddroop under them asothermen ? Surely no : If afflictions be theway through which you must come to God, then neverbe diſcou. raged at affliction; troubles and afflictions are of excellent uſe, under thebleſſings of the Spirit, to further Chriſt's great deſign ofbringingyou to God. Howoftenwouldyou turn out of that waywhich leads to God, ifhedid not hedge up yourway with thorns, Hofea ii. 6. Doubtless when you come home to God, you ſhall find you havebeenmuch beholden, (it may beagreat deal more), toyour troubles than toyour comforts, for bringing you thither; however, the ſweetness of the end will infinitely morethan recompenſe the ſorrows and troubles of theway : nor are they worth tobe compared with the glory that ſhall be revealed in you, Rom. viii. 18. Deduction 6. How much are all believers obliged, in paint of interest, tofollow Jesus Chriſt whitherfoever hegoes ! Thus are the faints deſcribed, Rev. xiv. 4. " These are they which follow

" the Lamb whitherſoeverhe goeth: theſe were redeemed from " amongmen, being the firſt-fruits unto God, and to the Lamb." Ifitbe the deſign of Chriſt to bring us to God, then certainly it isour duty to follow Chriſt in allthe paths of active and paffive obedience through which he now leads us, as ever we expect to be brought home to God at laſt : "We are inade par- " takers of Chriſt, ifwe hold the beginning of our confidence " ſtedfaſtunto the end," Heb. iii. 14. Ifwe have followed him, through many fufferings and troubles, and ſhall turn away from him at laſt, we loſe all that we have wrought, and ſuffered in religion, and ſhall neverreach hometo Godat last. The crown of life belongs only tothem whoare faithfultothedeath. Deduction 7. Let all that defire, or expect to comeunto God hereafter, come to Chrift byfaith now. There is no other way tothe Father, but by Chriſt ; no otherway to Chrift but faith, Howvain therefore are the hopes and expectations ofallunbelievers ? Be afſured of this great truth, Death ſhallbring you to God as anavenging Judge, if Chriſt donot bring you now to God as a reconciled Father: without holiness no man ſhall fee God: thedoor ofhope is ſhut againstallchriſtleſs perfons, Joha

SERM. XX. The Method of Grace. 397 xiv. 6. " No mancomethunto the Fatherbutby me." O what aſweet voice cometh down from heaven to your fouls this day, ſaying, As everyou expect or hope tocome to God, and enjoy thebleſſingthat is here, come unto Chriſt, obey his calls, give upyourſelves tohis conduct and government, andyou ſhall certainlybe brought to God ! As ſureas you ſhallnow be brought to Jeſus Chriſt by ſpiritual union, ſo ſure ſhallyou be brought to God in full fruition.

Godfor Jesus Christ, the new and livingway to the Father.

And thus I have finiſhed the motives drawn from the titles and benefits of Chriſt, ſerving to enforce and quicken the great goſpel exhortation of coming to, and effectually applying the Lord Jesus Chriſt in the way of faith. O that the bleſſings of the Spirit might follow theſe calls, and fix theſe conſiderations as nails in fure places ! But ſeeing the greathindrance and ob-

to faith is the falſe opinion andperfuafion ofmoſt unregenerate men, that they are already in Chriſt ; my next work therefore ſhallbe, inafecond uſe of conviction, to undeceive men inthat matter ; and that, by ſhewing them the undoubted certaintyof theſe two things :

First, That there is no coming, ordinarily, to Chriſt without theapplicationofthe law toour confciences, in away of effectualconviction.

Secondly, Norby that neither, without the teachings of God, inthe way of ſpiritual illumination. The firſt of theſe will be fullyconfirmedand openedin

SERMON XX.

The great usefulness of the Law or Word of God, in order to the Application of CHRIST.

Rom . vii . 9. For I was alivewithout the law once, butwhen the commandment came, fin revived, and I died. THE ſcope of the apostle inthisepiſtle,andmoreparticu Parly in this chapter, is to ſtate thedue uſe and excellency of the law, which he doth accordingly.

First, By denying to ita power to juſtify us, which is the peculiar honour of Chrift.

398 SERM . XX. The Method of Grace. Secondly, By afcribing to it apower toconvince us, and ſo prepare us for Chrift.

Neither attributing to itmore honour than belongeth to it, nor yet detracting from it that honour and usefulness which God hath given it. It cannot make us righteous, but it can convinceus that we are unrighteous; itcannot heal, but itcan open and difcover the wounds that finhath givenus ; whichhe proves in this place by an argument drawnfrom his own experience, confirmed alſo by the general experience of believers, in whoſeperfonsand nameswe musthere underſtand him toſpeak ; " For I was alive without the law once; but when the com- " mandment came, fin revived, and Idied." Wherein three particulars are very obſervable.

First, The opinion Paul had, and all unregenerate menhave of themselves before converfion: Iwas alive once. By life, underſtand here livelineſs, chearfulness, and confidence of his good eftate and condition : he was full of vainhope, falſejoy, and prefumptuous confidence, avery briſk andjovial man.

Secondly, The ſenſe and opinion he had, and all others will have ofthemselves, if ever they come under the regenerating work of the Spirit in his ordinary method ofworking : Idied. The death he here ſpeaks of, ſtands opposed to that life before mentioned; and ſignifies the forrows, fears, and tremblings thatfeized upon his foul, when his ſtate and temper were upon thechange: the apprehenfions he thenhad ofhiscondition ſtruck him home to the heart, anddamped all his carnal mirth : Idied.

Thirdly, The ground and reaſon of this wonderful alteration and change of his judgment, and apprehenfion of his own condition ; the commandment came, and fin revived : The commandment came, i. e. it came hometo myconfcience, it was fixed with a divine and mighty efficacy upon myheart : the commandment was come before by way of promulgation, and the literal knowledge of it: but it never came, tillnow, in the ſpiritual ſenſe, and convincingpower to his foul: though he had oftenread, and heard the law before, yet he never clearlyunder-

the meaning and extent, he never felt the mighty efficacy thereofupon his heart before; it ſo came at this time, as it never camebefore. From hence the obfervations are, Doct. 1. That unregenerateperfons aregenerallyfull ofgroundless confidence, and chearfulness, though their condition be fadandmiferable. Doct. 2. That there is a mighty efficacy in the wordorlaw of God, to killvain confidence, andquench carnalmirth in the hearts of men, when Godfets it home upon their confciences.

SERM. XX. 399 The Method of Grace.

1 We ſhall take boththeſe points under confideration, and improvethem tothedeſign in hand.

Doct. 1. That unregenerate perſons are generally full of groundless confidence, and chearfulness, though their conditionbefad and miferable ; Rev. iii. 17. Becauſe thou ſayeſt I am rich, and increaſed with goods, and have need of nothing ; and knoweſt not that thou art wretched, and miferable, and poor, and blind, and naked : This is the very life that unregenerate men do live. In opening whereof, I ſhall ſhew you,

1. What is the life of the unregenerate. 2. What maintains that life. 3. How it appears that this is the life the generality of the world do live.

4. the dangerof living fuch a life as this: and then apply it. First, What is the life of the unregenerate, and wherein it conſiſts ? Now there being, among others, three things in which the life of the unregenerate doth principally confiſt, viz.

Carnal ſecurity, Preſumptuous hope, and Falſejoy, Oftheſe briefly in their order.

First, There is in unregeneratemenagreatdealofcarnal fecurity; they dread no danger; Luke xi. 21. " When a ſtrong

" man armed keepeth his palace, his goods are at peace :" There is generally a great ſtillneſs and ſilence in the confciences offuchmen : when others, in a better condition, are watching and trembling, they ſleep ſecurely; ſo they live, and ſo oftimes they die, Pfal. Ixxiii. 4. " They have no bonds in their death," [Hebrew, no knots], no difficulties thatpuzzle them. Itis true, the confciences of few men are ſo perfectly ſtupified, but that,

time or other, they twing and gird them; but it feldom works to that height, or continues with them ſolong, as togive anyconfiderable interruption to their carnal peace andquietneſs.

Secondly, The life of the unregenerate conſiſteth inpreſumptuoushope : this is the very foundation of their carnal ſecurity. So Chriſt tells the Jews, John viii. 54, 45. " Ofwhom ye fay " that he is your God, and yetyehave not known him." The world is full of hope without a proniſe, which is but as a fpider's web, when a ſtreſs comes to be laid upon it, Job xxvii. 8.

Unregenerate men are ſaid indeed to be without hope, Ephef.

ii. 12. but the meaning is, they are without any folid, wellgrounded hope; for in ſcripture-account, vain hope is no hope, except itbe a livelyhope, 1 Pet. i. 3. Ahope flowing fromu

The Method of Grace. 300 SERM . XX. nionwith Chrift, Col. i. 27. Ahope nourishedby experience,

Rom. v. 4. A hope for which a man can give a reafon, 1 Pet, iii. 15. Ahope that puts menupon heart-purifying endeavours, 1 John iii. 3. It is in the account of God a cypher, a vanity, not deferving the name of hope; and yet ſuch a groundless, dead, Chriſtleſs, irrational, idle hope is thatwhich the unregenerate live upon.

Thirdly, The life of the unregenerate conſiſteth in falſe joy, the immediate offspring of ungrounded hope, Mat. xiii. 20. The ftony ground receive the word with joy.

There are two forts ofjoy upon which the unregenerate live, viz.

1. A fenfitive joyin things carnal. 2. A deluſivejoy in things ſpiritual . They rejoice in corn, wine, and oil, intheir eſtates and children, in the pleasant fruitions of the creature; yea, and they rejoice alſo in Chriſt and the promises, inheaven and inglory: with all which they have juſt ſuch akind of communion, as a manhath in a dream with a full feaſt, and curious muſic; and juſt ſo theirjoy will vaniſh when they awake. Now theſe three, fecurity,hope, andjoy, make up the livelihood of the carnalworld.

Secondly, Next it concerns us to enquire what are the things that maintain and ſupport this ſecurity, hope and joy in the hearts of unregenerate men; and if we conſider duly, we ſhall find church-privileges, natural ignorance, falſe evidences of the love of God, flight workings of the gofpel, ſelf-love, comparing themselves with the more profane, and Satan's policy managing all theſe in order to their eternal ruin, are ſo many ſprings to feed and maintain this life ofdeluſion inthe unregenerate.

1. First, Church privileges lay thefoundation to this ſtrongdeluſion. Thus the Jews deceived themſelves, ſayingin their hearts, " We have Abraham for our father," Mat. iii. 9. This proptup the vainhopes that Abraham's blood ran in their veins, though Abraham's faith and obedience never wrought in their hearts.

2. Secondly, Natural ignorance; this keeps all inpeace: they that fee not, fear not. There are but two ways to quiet the hearts of men about their ſpiritual and eternal concernments, viz. the way of afſurance and faith, or, the way of ignorance and ſelf-deceit : by the one we are put beyond danger, by the other beyond fear, though the danger be greater. Satan could never quiet men, ifhe did not firſt blind them.

3. Thirdly, Falſe evidences of the love of God is another ſpring feedingthis ſecurity, vainhope and falſejoy in the hearts of men: fee the power of it to huſh and ſtill the confcience,

SERM . XX . The Method of Grace. 401 Mat. vii. 22. " Many will say to me inthat day, Lord, Lord, " have we not prophefied in thy name ?" &c. The things upon which they built their evidence and confidence, were external things in religion ; yet they had a quieting power upon them, as if they hadbeen the beſt evidences in the world.

4. Fourthly, Slight workings of the goſpel; ſuch are tranſientmotions of the affections under the word, Heb. vi. 8. the working of their defires about ſpiritual objects, John vi. 34. Mat. xxv. 8. the external change, and reformation of their ways, Mat. xii. 43. all which ſerve to nourish the vain hopes of the unregenerate.

Fifthly, Self-love is anapparent reaſon and ground of ſecurity and falſe hope, Mat. vii. 3. It makes a man to overlook great evils in himself, whilst he is ſharp-fighted to discover and cenſure leffer evils in others: ſelf-love takes away the fight of fin, by bringing it too near the eye.

6. Sixthly, Mens comparing themſelves with thoſe that are more profane and groſly wicked than themselves, ſerves notably to quiet and huſh the confcience aſleep; " God, I thank thee, 66 (taid the Pharifee), I am not as other men, or as this publi- " can." O what a faint did he ſeem to himself, when he stood by those that were more externally wicked.

7. Seventhly, and lastly, The policy of Satan to manage all theſe things to the blinding and ruining of the fouls of men, is another great reaſon they live ſo ſecurely and pleaſantly as they do, in a ſtate of ſo much danger and miſery, 2 Cor. iv. 3, 4. " TheGod of this world hathblinded the minds of them that " believe not ."

Thirdly, You have ſeen what the life of the unregenerate is, andwhat maintains that life. In the next place, I ſhall give you evidence that this is the life the generality of the worlddo live; a life of carnal ſecurity, vain hope, and falſe joy : this will evidently appear, ifwe confider,

First, The activity and liveliness of mens ſpirits in purſuit of the world. Ohow lively and vigorous are their hearts in the the management of earthly deſigns ! Pfal. vi. 4. "Who will " ſhew us any good ? " The world eats up their hearts, time, and ſtrength. Now this could never be, iftheir eyes were but opened to fee the danger, and miſery their fouls are in. How few deſigns for the world run in the thoughts ofa condemned man ? O if God had ever made the light of conviction to ſhine into their confciences, certainly the temptations would lie the quitecontraryway, even in too great a neglect of things of this VOL . II . Fff

402 SERM .XX. The Method of Grace.

life! But thisbriskness and livelineſs plainly ſhew the great fecurity which is upon moſt men.

Secondly, The marvellous quietnessand ſtillneſs that is in the thoughts and confciences of men, about their everlasting concernments, plainly ſhews this tobe the life of the unregenerate : How few fcruples, doubts, or fears ſhall you hear from them ? Howmany years may a man live in carnal families, before he

hear fuch a queſtion asthis ſeriously propounded, What " ſhall Ido tobe ſaved ?" Thereare no queſtions in their lips, becauſe nofearor ſenſe ofdanger in their hearts.

Thirdly, The general contentedneſs, and profeſt willingness of carnal men to die, give clear evidence that fuch a life of fecurity, and vain hope is the life they live ; " Like ſheep they are laid in the grave, Pfal. xlix. 14. O how quiet and ſtill are their confciences, when there are but afew breaths more between them and everlasting burnings ! Had God opened their eyes to apprehend the confequences ofdeath, and what follows the pale horse, Rev. vi. 8. it were impoſſible but that every unregenerateman ſhould makethatbed onwhichhe dies, ſhake and tremble under him .

Fourthly, and Lastly, The loweſteem menhave for Chrift, and the total neglect of, at least the mere triffing with, thoſe duties inwhich he is tobe found, plainly discover this ſtupid, fecure life tobe the life that the generalityof theworld do live : for were men ſenſible of the diſeaſe of fin, there could be no quieting them without " Chriſt the phyfician," Phil. iii. 8. All the buſineſs theyhave todo in this world could neverkeep them from their knees, or make them ſtrangers to their clofets : all which, and much more that might be taidof like nature, gives toofull and clear proof to this ſad affertion, that this is the life theunregenerate world generally lives.

Fourthly, In the last place, Iwould ſpeak a few words to dif. coverthedanger of fuch a life, as hath been described ; towhich purpoſe, let the following brief hints be ferioufly minded.

First, By thefe things fouls are inevitably betrayed into hell, and eternal ruin; this blinding is in order todamning, 2 Cor. iv. 3, 4. " If ourgoſpel be hid, it is hidtothem thatare loft; "whoſe eyes thegodofthisworldhath blinded." Thoſe that are turned over into eternal death, are thus generallyhoodwinkedandblinded in order thereunto, Ifa. vi. 9, 10. " Andhe said goand tell this people, hearye indeed, but underſtand not : " and ſee ye indeed, but perceivenot. Make the hearts of this " people fat, and make their ears heavy, and ſhut their eyes ; " left they fee with their eyes, and hear with their ears, and

SERM . XX. The Method of Grace. 403 " underſtand with their hearts, and convert, and be healed."

Secondly, As damning is the event of blinding, ſo nothing makes hell a more terrible ſurprize to the foul than this doth : By this means the wrath of Godis felt before its danger be apprehended; aman is paſt all hope, before he begins tohaveany fear: his eternal ruin, like a breach ready to fall, ſwelling out in ahighwall, cometh fuddenlyat an inſtant, Iſa. xxx. 13. and as it damns furely, and ſurprizingly, fo,

Thirdly, Nothing more aggravates a man's damnation than to fink ſuddenly into it, from amidſt ſomany hopes, and high confidence of fafety : For a man to find himself in hell, when he thought and concluded himſelf within a ſtep ofheaven, Owhat ahell will itbe to fuch men ! The higher vainhopes lifted them up, the moredreadful muſt their fall be, Mat. vii. 22. And as itdamns furely, ſurprizingly, and withhighest aggravations, ſo,

Fourthly, This life of ſecurity, and vainhope, fruſtrates all the means of recovery, and ſalvationinthe only feaſon wherein theycan be useful and beneficial to us : Byreaſonoftheſe things theword hath no power to convince mens confciences, nothing canbring them to a fight and ſenſe of their condition : Therefore Chriſt toldthe ſelf-confident, andblind Jews, Mat. xxi. 21.

" That the publicans and harlots go into the kingdom of God " before them:" And the reaſon is, becauſe their hearts lie moreopen, andfair to the ſtrokes of conviction, and compunction for fin than thoſedo, who are blindedby vain hopes, and confidences.

Infer. 1. Is this the life that the unregenerate world lives? Then it is not to be wonderedat, that the preaching of the gospel hathfo littlefuccefs : " Who hath believed our report? (faith the " prophet) and to whom is the arm of the Lord revealed ?" la. liii . 1. Miniſters ſtudy for truths apt to awaken, and convincethe conſciences of them that hear them, but their words return again to them: They turn to God,and mournover the matter; we have laboured in vain, and ſpent our ſtrength for nought : And this ſecurity is the cause of all ; vain hopes bar faſt thedoors ofmens hearts againſt allthe convictions and perfuafions of the word. The greater cauſe have they to admire the grace of God, who have found, or ſhall find the convictions of the word ſharper than any two-edged ſword, piercing to the dividing aſunder of the foul and ſpirit; to whoſe hearts God brings home the commandment, by an effectual application.

Infer. 2. Ifthis be the life of the unregenerate world ; what Fff2

404 SERM. XX. The Method of Grace. deadly enemies are they that nourish, andstrengthen the groundlefs confidences, and vain hopes offalvation in men ? This the

calls the healing of the hurt offouls flightly, by crying " Peace, peace, when there is no peace," Jer. vi. 14. The ſewing of pillows under their arm-holes, Ezek. xiii. 18. That theymay lie ſoft and eaſy under the miniſtry : And this is the doctrine which the people love ; but oh, what will the end of theſe things be! And what an account have thoſe men to give to God for the blood of thoſe ſouls by them betrayed to the everlasting burnings ! Such flattery is the greatest cruelty : Thoſe whom you bleſs upon earth, will curſe you in hell, and the day inwhich they truſted their fouls to your conduct .

Infer. 3. How great a mercy is it to be awakened out of that generalfleep, andfecurity which is fallen upon the world!

You cannot eftimate the value of that mercy, for it is a peculiar mercy. O that ever the Spirit of the Lord ſhould touch thy foul under the ministry of the word, ſtartle, and rouſe thy confcience, whilſt others are leftin the dead fleep of ſecurity round about thee ! When the Lord dealt with thy foul much after the fame manner hedidwith Paul in the way to Damafcus, who not only faw a light ſhining from heaven,which thoſe that travelled with him faw as well as he, but heard that voice from heavenwhich did the work upon hisheart, though his companions heard itnot. Besides, it is not onlyapeculiar mercy, but it isa leading, introductive mercy, to all other ſpiritual mercies that follow it to all eternity. IfGod had not done this for thee, thou hadſt never been brought to faith, to Chriſt, or heaven : from this act of the ſpirit all other ſaving acts take their rife. So thatyou have cauſe for ever to admire the goodness of God, in in fuch a favour as this is .

Infer. 4. Lastly, Hence it follows, that thegenerality of the world are in the direct way to eternal ruin ; andwhatevertheir vain confidences are, they cannot be saved : "Narrow is the

" way, and ſtrait is the gate that leadeth unto life, and few " there be that find it." Hear me all you that live this dangerous life ofcarnalſecurity, and vain hope, whatever yourperfuafions and confidences are, exceptyou give them up, andget better grounds for your hope, you cannot be ſaved. For, First, Such hopes and confidences, as yours, are directly contradictory to the eſtabliſhed orderof the gospel, which requires repentance, Acts v. 31. Faith, Acts xiii. 39. and regeneration, John iii. 3. in all that ſhall be ſaved: Andthis order ſhall never bealtered for any man's fake.

Secondly, Iffuch as you be ſaved, allthe threatnings in fcrip

SERM . XXI. The Method of Grace. 405 ture must be reversed,which lie in full oppoſition to your vain hopes, Mark xvi. 16. John iii. 16. Rom. iii. 8, 9. Either the truth of God, in theſe threatnings, muſt fail, oryourvain hopes muſt fail .

Thirdly, Ifever ſuch as you be ſaved,new conditions must be fet to all the promises : For there is no condition ofany ſpecial promiſe found in any unregenerate perſon. Compare your hearts with theſe ſcriptures, Mat. v. 3, 4, 5, 6. Pfal. xxiv. 4. Plal. lxxxiv. 11. Gen. xvii. I , 2.

Fourthly, If ever fuch a hope as yours bring you to heaven, then the faving hope of God's elect is not rightly deſcribed to us in the ſcriptures. Scripture hope is the effect ofregeneration, 1 Pet. i . 3. Andpurity of heart is the effect of that hope, I John iii . 3. Nay, Fifthly, The very nature ofheaven is mistaken in fcripture, if fuch asyou be fſubjects qualified for its enjoyment : For affimilation, or the conformity of the foul to God in holiness, is, in thefcripture account, a principal ingredient of that bleſſedneſs : By all which, it manifeſtly appears that the hopes of moſt men are invain, and willnever bringthem to heaven.

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SERMON

ΧΧΙ .

Rom . vii. 9. For I was alive without the law once : But when the commandment came, fin revived, and I died.

Doct . 2 .THAT there is a mighty efficacy in the word or law of God, to kill vain confidence, andquench carnal mirth in the hearts of men, when God ſets ithome upon their confciences. " Theweapons of the word are not carnal, " but mighty through God ; to the pulling down of ſtrong " holds, cafting down imaginations, and every thing that ex- " alteth itſelf against the knowledge of God, and bringing into " captivity every thought to the obedience of Chrift," 2 Cor. x. 4, 5.

In the opening of this point I ſhall,

1. Demonstrate the efficacy of the word or law of God. 2. Shew wherein the efficacy thereof lies. 3. From whence it hath all thismighty power and efficacy. First, I shall give you fome demonſtrations of the mighty power, and efficacy that there are in the word or law of God: which will appear with the fulleft evidence.

First, From the varioussubjects upon whom it works : The

400 The Method of Grace. SERM. XXI, heartsandconfciences of menofall orders and qualities, have been reached, and wounded to the quick, by the two-edged fword of God's law. Some, among thegreat and honourable of the earth, (though indeed the feweſt of that rank) havebeen made to ſtoop, and tremble under the word, Acts xxiv. 16. Mark vi. 20. Sam. xv. 24. The wife and learned of the world have felt its power, and been brought over to embrace the humbling, and felf-denying ways of Chriſt, Acts xvii. 34. Thus Origen, Hierom, Tertullian, Bradwardine, and many more, came into Canaan laden with the Egyptian gold, as one ſpeaks,

(i. e) theycame into the church of God abundantly enriched, and furnished with the learned arts and ſciences, devoting them allto the ſervice of Chriſt : Yea, and which is as strange, the moftfimple, weak, and illiterate, havebeen wonderfully changed, andwroughtuponby the power of the word : " The testimonies " of the Lordmake wife the ſimple: " Men ofweakunderſtandings, in allother matters, havebeenmade wiſe to ſalvationby the power of the word, Mat. xi. 25. 1 Cor. i. 27. Nay, the moſt malicious and obſtinate enemies of Chriſt have been wounded, and converted by the word, 1 Tim. i. 13. Acts xvi. 25.

that have beenunder the prejudice of the worſt and moſt idolatrous education,havebeenthe ſubjects of its mighty power, Acts xix. 26. To conclude, men of the moſt profligate, and debauched lives havebeenwonderfully changed, and alteredby the power of the word, 1 Cor. vi . 10, 11 . Secondly, The mighty efficacy of the law of God appears in the manner of its operation ; it works fuddenly; ſtrikes like a dartthrough the hearts and confciences of men, Acts ii . 37. A wonderful change is made in a ſhort time : And as it works quickly, and ſuddenly, so itworks irreſiſtibly, with an uncontrouled power upon the ſpirits of men, I Thef. i. 5. Rom. i. 16. Let the foul be armed againstconviction with the thickeſt ignorance, ſtrongest prejudice, or moſt obſtinate reſolution, the word of God will wound the breast even of ſuch aman, when Godſends it forth inhis authority and power.

Thirdly, The wonderful powerof the law, or word of God is evidently ſeen, inthe ſtrange effects which areproducedby it in the hearts and lives of men. For, First, It changes and alters the frameandtemper of the mind: It moulds a man into a quite contrary temper, Gal . i. 23. " He "which perfecuted us intimes paſt, now preacheth the faith, " which once he destroyed :" Thus a tyger is transformed into alamb, by the power of the word of God.

Secondly, It makes the foul, uponwhich itworks, to forego,

SERM. XXI. The Method of Grace. 407 andquit the deareſt intereſt ithath inthisworldfor Jeſus Chrift, Phil. iii . 7, 8, 9. Riches, honours, felf-righteouſneſs, dearest relations, aredenied and forſaken: Reproach, poverty, and death itſelf, are willingly embraced for Chrift's fake, when oncethe efficacy oftheword hath been uponthe hearts of men, 1 Thel. i. 6. Those that were their companions in fin, aredeclined, renounced, andcaft offwith abhorrence, I Pet. iv. 3, 4. Inſuch things as theſe the mighty power of the worddiſcovers itſelf.

Secondly, Next, let us feewherein the efficacyof the word, upon the fouls of men, principally conſiſteth: and we find in fcripture itexerteth its power, in five distinct acts upon the foul; by allwhich it ſtrikes atthe life, and kills the very heart ofvain hopes. For, First, It hath an awakening efficacy upon ſecure and fleepy finners: It rouzes the confcience, and brings aman toa fenfe, and feeling apprehenfion, Eph. v. 13, 14. The firſt effectual touchoftheword ftartles the drowſy conſcience. A poor finner lies in his fins, as Peterdid inhis chains, faſt aſleep, though a warrantwas figned forhis executionthenextday: but the Spirit inthe word awakens him, as the angel did Peter: And this awakening power of the word is inorder, bothoftime, andnature, antecedent to all its operations, and effects.

Secondly, The law of God hath an enlightening efficacyupon theminds of men : It is eye-ſalve to the blinded eye, Rev. iii.

18. A light shining in a dark place, 2 Pet. i. 19. A light shining into the very heart of man, 2 Cor iv. 6. When the word comes in power, all things appear with another face: The fins that werehid from our eyes, and the danger which wasconcealedby the policy of Satan from our fouls, now lie clear and open before us, Eph. v. 8 .

Thirdly, The word of Godhath aconvincing efficacy : Itſets fin in order before the foul, Pfal. 1. 21. As an army isdrawn up in an exact order, ſo are the fins ofnature and practice, the fins ofyouth and age, even a great and terrible army is drawn up before the eye of the confcience; the convictions oftheword are clear and full, 1 Cor. xiv. 24, 25. The very fecrets ofa finner's heart are made manifeft : his mouth is ſtopped; his pleas are filenced; his confcience yields to the charge ofguilt, and to the equity of the fentence of the law. So that the foul ſtands mute, and felf-condemned, at thebar of confcience : It hath got nothing to ſay why the wrath of God ſhould notcome upon it to the uttermoft, Rom. iii . 19.

Fourthly, The law of God hath a foul-wounding, anheartcutting efficacy : Itpierces intotheveryfoul and ſpirit of man,

408 The Method of Grace.. SERM . XXI .

Acts ii . 37. " When they heard this, they were pricked at their hearts, and faid unto Peter, and to the rest of the apoſtles ; men and brethren, what ſhall wedo ?" A dreadful found is in the finner's ears; his foul is indeep diſtreſs ; he knows notwhich way to turn for eaſe; no plaiſterbut theblood of Chrift can heal theſe wounds which the word makes : No outward trouble, afflic. tion, diſgrace, or lofs, ever touched the quick as the word of Goddoth.

Fifthly, The word hath a heart-turning, a foul-converting efficacyinit: It is a regenerating, as well as convincing word,

1 Pet. i. 32. 1 Thef. i. 9. The law wounds, the goſpel cures ; the law diſcovers the evil that is in fin, and the miſery that follows it; and the Spirit of God, working in fellowship with the word, effectually turns the heart from fin. And thus we fee in what glorious acts the efficacy of the word difcovers itſelf upon thehearts of men ; and all theſe acts lie in order to each other : nor until the foul be awakened, it cannotbe enlightned, Eph. v. 14. Till itbe enlightned, itcannotbe convinced, Eph . v. 13. Conviction being nothing else, but the application of the light that ſhines in the mind to the confcience ofa finner; till itbe convinced, itcannot be wounded for fin, Acts ii. 37. And until it bewounded for fin, it will never be converted from fin, and brought effectually to Jeſus Chriſt. And thus you fee what the powerofthe word is.

Thirdly,In the laſt place,it willconcern us toenquire, whence the wordof Godhath all this power: Andit is moſt certain, that it is nota power inherent in itſelf, nor derived from the inftrument by which it is managed; but from the Spirit of the Lord, who communicates to it all that power, and efficacy which it hath upon our fouls.

1. Its power is not in, orfrom itſelf: It works not in a phy. ficalway, as natural agents do; for then the effect would always follow, except it were miraculoufly hindered : But this

efficacy is in the word, as the healing virtue was inthe waters of Bethesda, John v. 4. "An angel wentdown at a cer " tain ſeaſon into the pool, and troubled the water : Whofoever then firſt afterthe troubling of the water ftept in, was " madewhole ofwhatsoever diſeaſehehad." It is not a power naturally inherent in it at alltimes, but communicated to it at fome ſpecial feaſons. How often is the word preached, and no man awaked or convinced by it !

2. The power of the word is not communicated to itbythe inftrument that manageth it, I Cor. iii. 7. " Neither is he that planteth any thing, neither he that watereth." Miniſters are "

SERM . XXI . The Method of Grace. 409 nothing to fuch an effect and purpoſe as this is; hedoth not meanthat they are uſeleſs and altogether unneceſſary, but infufficient of themselves toproduce ſuch mighty effects : It works notas it is the word of man, 1 Theff. ii. 13. Miniſters may ſay of the ordinary, as Peter ſaid of the extraordinary effects of the Spirit, Acts iii . 12. " Ye men of Ifrael, why marvel ye at this ? " orwhy look ye ſo earnestly on us, as though by ourown pow- " er or holineſs we had made this man to walk ?" If the effects of the word were in the power, andat the command of him that preacheth it, then the blood of all the fouls that periſh under our miniſtrymust lieat our door, as wasformerly noted.

3. If you say, whence then hath theword all this power? Our anſwer is, Itderives it all from the Spirit of God, * 1 Thef.

ii. 13. " For this cauſe thank we God without ceaſing, becauſe " when ye received theword of God which ye heard of us, ye " received it not asthe word of man, but (as it is in truth) the

" word of God, which effectually worketh alſo inyou that be- " lieve." It is a ſucceſsful inſtrument, only, when it is in the hand of the Spirit, without whoſe influence it never did, nor canconvince, convert, or ſave anyfoul. Now, the SpiritofGod hath a fovereignty over three things in order to the converfion offinners.

1. Over the word which works. 2. Over the foul wrought upon. 3. Over thetime and ſeaſon ofworking. First, The Spirit hath a glorious ſovereigntyover theword itſelf, whoſe inſtrument it is, to make it ſucceſsful or not ; as itpleaſeth him, Ifa. lv. 10, 11. " For as the rain cometh down, " and the ſnow from heaven, &c. ſo ſhall myword be thatgo- " eth out of my mouth:" as the clouds, ſo the word is carried and directed bydivine pleaſure. It is the Lord that makes them both give down their bleſſings, or to paſs awayfruitless and empty : yea, it is from the Spirit that this part of the word works, and not another. Thosethings uponwhich miniſters beſtow greatest labour in their preparation, and from which accordingly theyhave the greatestexpectation;theſedonothing, when, mean time, ſomething that dropped occafionally from them, like a choſen ſhaft, ſtrikes the mark, anddoth the work.

Secondly, The Spirit of the Lordhath a glorious ſovereignty over the fouls wrought upon: it is his peculiar work " to take

What is commandedby the word, isgivenby the Spirit. Aug. Ep. 157.

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410 SERM . XXI. The Method of Grace.

66 away the stony heart out of our fleſh, and togive us an heart " of flesh," Ezek. xxxvi. 26. We may reaſon, exhort, and reprove, but nothing willabide tillthe Lord ſet it home. The Lord opened the heart of Lydia under Paul's miniſtry : he opens every heart that is effectually opened to receive Chrift in the word: if the word can get no entrance, if your hearts remain dead under it ſtill, we may ſay concerning ſuch fouls, as Martha did concerning her brother Lazarus ; " Lord, if thou " hadſt been here, my brother had not died.", So, Lord, if thou hadſt been in this fermon, in this prayer, or in that counſel, theſe fouls had not remained dead under them.

Thirdly, The Spirit hath dominion over the times and ſeaſons ofconviction and converfion. Therefore the day in which fouls are wrought upon is called " the day of his power," Pfal. cx. 3. That ſhallwork at one time, which had no efficacy at all at another time; becauſe this, and not that, was the time appointed. And thus you fee whence the word derives that mighty power it hath .

Now this word of God, when it is fet homeby the Spirit, is mighty to convince, humble, and break the hearts of finners,

John xvi . 9. " The Spirit when it cometh ſhall convince the " world of fin." The word fignifies conviction by ſuch clear demonſtration as compelleth affent : it not only convinces men in general thatthey are ſinners, but it convinceth men parricu Jarly of their own fins, and the aggravations of them. So in the text, Sin revived, that is, the Lord revived his fins, the very circumstances and aggravations with which they were committed: and fo it willbewith us when the commandment comes; fins that we had forgotten, committed ſo far back as our youth or childhood; fins that lay flighted in our confciences, ſhall now be rouzed up as ſo many fleepy lions to affright and terrify us : for now the foul hears the voice of God in the word, as Adam heard it in the cool of the day, andwas afraid, and hides itſelf : but all will notdo; for the Lord is come in the word: fin is held up before the eyes of the confcience in its dreadful aggravations, and fearful conſequences, as committed against the holy law, clear light, warnings of confcience, manifold mercies, God's long-fuffering, Chriſt's precious blood, many warnings ofjudgments, thewages anddemeritwhereof,by the verdict ofa man's own conſcience, is death, eternal death, Rom. vi. 23. Rom. i, 32. Rom. ii. 9. Thus the commandment comes, ſin revives, and vain hopes gives up the ghoft .

Infer. I. Is therefuch a mighty power in the word? then certainly the word is ofdivine authority. There cannot be a more

SERM. XXI. 411 The Method of Grace.

clear, andfatisfyingproofthat itis no human invention, than the commonſenſe that all believers have of the Almighty Power in which it works upon their hearts. So ſpeaks the apostle, 1 Thef. ii . 13. " When ye received the word of Godwhich ye heard " ofus, ye received it not as the word of man, but (as it is in " truth) the word of God, which effectually worketh alſo in " you that believe." Can the power of any creature, the word ofamere man, ſo convince the conſcience, ſo terrify the heart, ſo difcover the very fecret thoughts of the foul, as to put a man into fuch tremblings ? No, no, a greater than man must needs be here : nonebut aGod can ſo open the eyes of the blind, fo open the graves of the dead, ſo quicken and enliven the conſcience that was feared, ſobind over the foul ofa finner tothe judgment tocome, fo change and alter the frame and temper of aman's Spirit, or ſo powerfully raiſe, refresh andcomfort adrooping dying foul : certainly the power of God is in all this ; and, ifthere were no more, yet this alone were fufficient to make full proofof the divine authority of the ſcriptures. -Infer. 2. Judge from hence what an invaluable mercy the preaching of the word is to the world: It is a bleſſing far above - our eſtimation ofit: little do we know what a treaſure God committeth to us in the ordinances, Acts xiii. 25. " To you is " the wordof this ſalvation fent." Itis the very power of God to falvation, Rom. i. 16. And falvation is ordinarily denied to whom the preaching of the word is denied, Rom. x. 14. It is called theword of life, Phil. ii. 16. and deſerves to be valued by everyone ofus as our life: the eternal decree of God's election isexecutedby itupon our fouls : as many as he ordained to eternal life ſhall believe by the preaching ofit. Great is the ingratitude of this generation, which ſo flights, and undervalues this invaluable treaſure: which isafad preſage of the moſt terrible judgment, even in the removing our candlestick out of its place, except we repent.

Infer. 3. Howfore and terribleajudgment lies upon thefouls of thoſe men to whom no wordof God is made powerful enough to convince and awaken them ! Yet ſo ſtands the cafe with thousands, who conftantly fit under the preaching of the word; many arrows are ſhot at their confciences, but none goes home to the mark, all fall ſhort of the end: thecommandment hath come untothem manythousand times, by way ofpromulgation, andminiſterial inculcation, but yet never came home to their fouls by the Spirit's effectual application . O friends ! you have often heard the voice of man, but you never yet heard the voice of God :

Ggg 2

412 The Method of Grace. SERM. XXI. your underſtandings have been inſtructed, but your confciences to this daywere never thoroughly convinced. "We have " mourned unto you, but ye have notlamented," Mat, xi. 17. " Who hath believed our report ? And unto whom is the arm " of the Lord revealed ? " Alas ! we have laboured in vain, we have ſpent our ſtrength for nought, our word return untous empty: butO what aſtupendousjudgment is here! Heb. vi. 7, 8. " The earth which drinketh inthe rain that cometh oft upon " it, andbringth forth herbs meet for them bywhom it isdref. " ſed, receiveth bleſſing from God; but that which beareth " thorns and briars is rejected, and isnigh unto curfing, whoſe " end is to beburned." Whatſorejudgment,and ſign of God's diſpleaſure wouldyou account it, ifyour fields were curfed ; if you ſhould manure, dreſs, plough, and ſow them ; but never reap the fruit of your labour ; the increaſe being ſtillblaſted ? Andyet this were nothing, compared with the blaſting of the word toyour ſouls : that which is afavour of life unto life, unto ſome, becomes the ſavour ofdeath unto death, to others, 2 Cor. ii . 16. The Lord affect our hearts with the terrible ſtrokes of Godupon the ſouls of men !

Secand use ofexhortation. I ſhall conclude this point with a few words of exhortation to three forts of men, viz.

1. To thoſe thatnever feltthe power of the word, 2. To thoſe that have only felt ſome flight andcommon effects thereof, 3.Tothoſeuntowhoſeveryhearts thecommandment iscome, in its effectual aud ſaving power, First, You that neverfelt any power in the word at all, Ibeg you inthenameofhim that madeyou, andby alltheregardand valueyou have for thoſe precious fouls within you, that now at

confiderations astheſemay find place inyo your fouls, and thatyou will bethink yourſelves.

Confideration I Whoſe word is that which cannotgain entrance into your hearts ? Is it not theward of Godwhich you deſpiſe and flight ? " Thou caſteſt my word behind thy back," Pfal. 1. 17. Owhat anaffrontand provocation to God is this ! You deſpiſe notman, but God; the great and terrible God, in whaſe hand your breath andfoul is ; this contempt runs higher than you imagine,

Confideration 2. Confider, that however the word hath nopower upon you, thecommandment cannot come home to your hearts ; yet itdoth work, and comes homewith power to the hearts of others a

SERM. XXI. The Method of Grace. 413. whilſtyou are hardned, others are melted under it; whilſt you

Deep, others tremble ; whilst your hearts are faſt locked up, others are opened., How can you chooſe but reflect with fear andtrembling upontheſecontrary effects oftheword; eſpecially when you conſider that the eternal decrees, both ofelection and reprobation are now executed upon the fouls men, by the preachingofthe word? Some believe, and others are hardned.

Confideration 3. That no judgment of God, on this ſide hell, is greater than ahard heart, and ſtupid confcience under the word : it were much better that the providence of God ſhould blaſt thy eſtate, take away thy children, or destroythy health, than harden thy heart, and fear thy conſcience under the word: fo much as thy foul is better than thy body, fo much as eternity is more valuable than time, ſo much is this ſpiritualjudgment moredreadful than all temporal ones. God doth not inflict a more terrible

than this upon any man inthis world. O therefore as you love your own fouls, and are loth to ruin them toall eternity, attend upon every opportunity that God atfords you ; for you know not in which of them the Lord may work upon your hearts. Lay aſide your prejudices against the word or the weakneſſes and infirmities of them that preach it; for the word works not as it is the word of man, as it is thus neat and elegant, but as it is the word of God. Pray for the bleffing of Godupon the word; for except his word of bleſſing go forth with it, it can never come home to thy foul. Meditateuponwhatyou hear ; for, without meditation, it is not like tohave any effectual operationuponyou. Search your fouls by it, and conſider whether that be not your very cafe and ſtate which it deſcribes : your very danger whereof it gives warning.

Take heed left after you have heard it, the cares of the world chokewhatyou haveheard, and cauſe thoſebudding convictions which begin to put forth, to blaſt and wither. Carefully attend to all thoſe items, and memorandums your confciences give you under the word, and conclude that the Lord is then come nigh untoyou,

Secondly, Let this be matter of ferious confideration, and cautiontoall ſuch as have only felt ſome flight, tranfient, and ineffectual operations of the goſpel upon their fouls : The Lord hathcome nigh to fome of our souls; we have felt a ſtrange power in the ordinances, ſometimes terrifying, and ſometimes tranſporting our hearts ; but, alas ! it proves but a morningdew, or an early cloud, Hof. vi. 4. We rejoice in the word, but it is but for a ſeaſon, John iii. 25. Gal. iv. 14, 15. They

414 The Method of Grace. SERM . XXI.

arevanithing motions, and come to nothing. Look, as in nature there are many abortives, as well as perfect children, ſo it is in religion ; yea, where the new creature is perfectly formed in one foul, there be many abortives and miſcarriages in others : and there may be three reaſons affigned for it, viz.

First, The fubtilty anddeep policy of Satan, who never more effectuallydeceives and destroys the fouls of men, than in ſuch a method, and by ſuch an artifice as this: for when men have once felt their confciences terrified under the word, and their hearts at other times raviſhed with thejoys and comforts of it, theynowſeem to have attained all thatis neceffary toconverfion, and conftitutive of the new creature : theſe things look fo well like the regenerating effects of the Spirit, that many are eafily deceivedbythem. The devilbeguiles the hearts of the unwary by fuch falſe appearances ; for it is noteveryman that can diftinguish betwixt the natural, and ſpiritual motions of the affections under theword : itis very frequently ſeen that even carnal, and unrenewed hearts have their meltings and tranſports, as well as ſpiritual hearts . The ſubject-matteruponwhich the wordtreats, are the weighty things of the world to come heaven and hell are very awful and affecting things, and an unrenewed heart is apt tothaw and melt at them: now here is the cheat of Satan, to perfuade a man that theſe must needs be ſpiritual affections, becauſe the objects about which they are converfant are fpiritual : whereas it is certain, the object of the affections may be very ſpiritual and heavenly, and yet the workings of aman's affections about them, may be in a mere natural way.

Secondly, The dampening efficacy of the world is a true and proper cauſe of theſeabortions and miſcarriages under theword,

Luke viii. 12, 13 , 14. There are hopeful and promiſing beginnings and buddings of affections in ſome perſons, eſpecially in theiryouth; but when once they come to be engaged in the world, how foon are they damp'd and quenched ! As the cares of a family grow on, ſo does the care of falvation wearoff. 'Tis not as it was wont to be, what ſhall Ido to be faved ? How

I get intereſt in Chriſt ? But what ſhall I eat, and drink, and wherewithal ſhall I, and mine, be maintained ? Thus earth juſtles outheaven, and the preſent worlddrowns all thoughts of thatto come. Goodhad it been for many men, they had never been engaged ſodeep in the world as they are; their life is but a conftant hurry of buſineſs, anda perpetual diverſion from Chrift, and things that are eternal,

Thirdly, and lastly, The deceitfulness, and treacheryofthe heart,whichtoo eafily giveswayto thedefigns of Satan, fuffers

SERM. XXI. 415 The Method of Grace.

tobe impoſed uponby him, is not the leaſt cauſewhyfo many hopeful beginnings come to nothing, and the effects of the word vaniſh. Pride,and ſelf-love are very apt to over-rule every littlegood,and flight, or under-value every evil that is inus ; and ſo quickly choke thoſe convictions that begin to work in our fouls.

But oh ! that fuch men would confider that the dying away of their convictions, is that which threatens the life of their fouls for ever ; now is the bud withered, the bloſſom blafted : andwhat expectation is thereoffruit after this, except the Lord revive them again ? The Lord open men's eyes, to difcern the danger of fuch things as theſe are ! Jude 12. Heb. x. 58. Yet Ideny not, but there are many ſtands, and pauſes in the work of converfion; it seems to die away, and then revives again ; and revive it must, or we are loſt. But how many are there who never recover it more ! This is a fore judgment of a moſt terrible conſequence to the fouls of men.

Thirdly, In the last place, let it be a word of counſel, and advice to them, upon whom the word works effectually, and powerfully ; to whoſe hearts the commandmentis come home, to revive ſin, and kill their vain hopes; andtheſe are of two forts.

1. Embryo's, under the firſt workings of the ſpirit. 2. Compleat births of the ſpirit, regenerated fouls. First , Embryo's that are under the firſt workings of the fpirit inthe word. O let it not feem a mifery, or unhappineſs to you, that the commandment is come, and fin revived, and your former hopes overthrown. It must be thus, if ever God intendmercy for you. Had you gone on in that dangerous ſecurityyou were in before, you had certainly been loft forever: God hath ſtopt you in that path that leads down to hell, and none that go in there do ever return again, or take hold of the paths of life. O it is better to weep, tremble, and be diſtreſſed now, than to mourn without hope for ever. Letit not trouble you that fin hath found you out; you could never have found out the remedy in Chrift, ifyou had not found out the diſeaſe and danger, by the coming of the commandment. And I beſeech you carefully to obſerve, whether the effects, and operations of the word upon your hearts be deeper, and more powerful, thanthey are found to be in ſuch fouls as mifcarryunder it : the commandment comes to them, and ſhews them this or that moregroſs and ſtartling fin. Doth it come to you, and ſhew you not only this, or that particular fin, but all the evils of your heart and life; the corruption of your natures, as well as the tranfgreffions of your lives ? Iffo, it promifes

416 The Method of Grace. SERM. XXI. well, and looks hopefully, and comfortably toyou. The commandment comes to others, and ſtartles them with the fears of damnation for their fin: it puts them into a grievous fright at hell, and the everlasting burnings: but doth it come to thee anddiſcover the infinite evil that is in thy fin, as it is committed against the great, holy, righteous, and good God, and fo melts thy heart into tears for the wrong that thou hast done him, as well as the danger into which thou hast brought thyself? This is a hopeful work, and may encourage thee. It comes to others, and greatly ſhakes, but never deſtroys and razes the foundation of their vain hopes : ifit ſo revive ſin, as to killall vainhopes inthee, and send thee to Chriſt alone, as thy only door ofhope, fear not; theſe troubles will prove the greatest mercies that ever befel thee in this world, ifthus they work, andcontinue to work upon thy foul.

Secondly, Others there are upon whom the word hath had its full effect as to converfion. O bleſs God for ever for this mercy ; you cannot fufficiently value it! God hath not only made it aconvincing, andwounding, but a converting, and healing word to your fouls; he hath not only revived your fins, and killed your vain hopes, but begotten you again to a lively hope; fee that you be thankful for this mercy. How many have fate under the fame word, but never felt fuch effects of it ? As Chriſt ſaid in another cafe, there were many widows in Ifrael in the time of Elijah, but unto none of them was the prophet ſent, ſave unto Sarepta, a city of Sidon, to a certain widow there, Luke iv. 46. So I may say, in this cafe, there were many fouls in the fame congregation, at the fame time ; but unto none of them was the word ſent with a commiſſion to convince and ſave, but fuch a one as thyſelf; one as improbable to be wrought upon as any foul there. O let this beget thankfulness in your fouls; and let it make you love the word as long asyou live : " I will never forgetthy precepts, førby them " thou haft quickened me," Pfal. cxix. 93 .

But above all I beſeech you make it appear that the commandment hath come home to your hearts, with power to convince you of the evil offin,by your tenderness and care to thun itas long as you live. If ever you have ſeen the face offin, in the glass of the law of God; ifyour hearts havebeen humbled and broken for it in the days of your trouble and diſtreſs, certainly you will choose the worſt affliction rather than fin : It would be the greatest folly in the world to return again to iniquity, Pfal. lxxxv. 8. You that have ſeen ſo much of the evil that is in it, and the danger that follows it; you that have had

SERM . XXII. The Method of Grace. 417 ſuch inward terrors and fears of ſpiritabout it, when that terrible repreſentation was made you, will be loth to feel thoſe gripes, and diſtreſſes ofconfcience again, forthe beſt enjoyment inthisworld.

BleffedbeGodifany word has been brought home to our hearts, whichhath been instrumentalto bring us to Christ!

SERMON

ΧΧΙΙ .

The Teachings of God opened, in their Nature and

Neceffity.

JOHN vi. 45. It is written in the Prophets, And theyshallbe alltaught of God. Every man therefore that hath heard, and hathlearned of the Father, cometh unto me. HOW neceffary to ourunion with Jeſus Chriſt, the application of the law, or coming home of the commandment to the heart of a finner is, we have heard inthe laſt difcourſe; andhow impoffible it is, either for the commandment tocome tous, or for us tocome to Chriſt, without illumination, and inſtruction from above, you ſhall hear in this .

This fcripture hath much of the mind of God in it ; and he that is toopen it, had need himself to be taught of God.

In the foregoing verſes, Chriſt offers himselfas the bread of life untothe fouls of men : against this doctrine they oppoſe their carnal reaſon, ver. 41, 42. Chriſt ſtrikes at the root of all their cavils and objections in his reply, ver. 43, 44. " Murmur not " among yourſelves : no man can come to me, except the Fa- " therwhichhath fent me draw him ;" q. d. you flightmebecauſe youdo not know me ; you do not know me, because you are not taught of God ; of theſedivine teachings, the prophets ofoldhave spoken, and what theyforetold isatthis day fulfilled in our fight ; ſo many as are taughtof God, and nomore, come unto me inthewayoffaith: it is impoſſible tocomewithout the teachings of God, ver. 44. It is as impoſſible not tocome, or to mifcarry in their coming untome, under the influence of theſe divine teachings, ver. 45 . The words read, conſiſt oftwo parts, viz.

1. An allegation out of the prophets. 2. The application thereofmadeby Chriſt. VOL. II . Hhh

418 SERM . XXII . The Method of Grace.

First, An allegation outofthe prophets : "It is written in " the prophets, And they ſhallbe all taught of God." The places in the prophets to which Chrift ſeems here to refer, are, Iſa. liv. 13. " And all thy children ſhallbe taught of the Lord ;" and, Jer. xxxi. 34. " And they ſhall teach no more every man his neighbour, and everyman his brother, ſaying, know the

Lord; for they ſhall all know me, from the leaſt of them unto the greatest of them, faith the Lord." Thefe promiſes containthe great bleſſings of the new covenant, viz. Divine inſtruction, and heavenly illumination, without which, no man can be brought up to the terms of the new covenant.

Secondly,Wehave here the applicationof theſe teſtimonies,out of the prophets, madeby Chriſt himself ; " Every man therefore " that hathheard, and learned of the Father, cometh untome."

In which words, we have, both the neceffity, and the efficacy oftheſe divine teachings ; withoutthem no man cancome, and under them no mancanmiſcarry. The words being fitly rendred, and the ſenſe obvious,

The notes are, Doct. 1. That the teachings of God are abſolutely necessary to every man that cometh unto Chriſt, in the way of faith. Doct. 2. No man can miſs of Christ, or miscarry in the way of faith, that is under theſpecial inſtructions, and teachings of the Father .

Doct. 1. That the teachings of Godare abfolutely neceffary to e very man that cometh unto Christ, in the way of faith. of the neceffity ofdivine teaching, in order to believing, the apoſtle ſpeaks, in Eph. iv. 20, 21. " But ye have not ſo learned " Chriſt, if ſo be that you have heardhim, and been taught by

" him, as the truth is in Jeſus ;" (i. e.) Your faith muſt needs be effectual, both to the reformation of your lives, and your perfeverance in theways of holiness, ifitbe fuch a faith as is begotten, and introducedinto your hearts bydivine teachings *. Now, in the explication of this point, I ſhall ſpeak diſtinctly to the following enquiries.

1. How doth God teach men, or what is imported in our beingtaught of God ?

2. What thoſe ſpecial leſſons are, which all believers dohear, and are taught of God ?

They who believe,by means of the preacher ſpeaking to them outwardly, hear and learn inwardly of the Father ; they who believe not, hear outwardly, but not inwardly. Aug. on Predeft. chap.8.

SERM . XXII. 419 The Method of Grace.

3. In whatmanner doth God teach theſe things to men, in thedayof their converfion to Chriſt ?

4. What influence God's teaching hath upon our believing ? 5. Why it is impoſſible for any man to believe, or come to Chrift, without the Father's teachings.

First, How doth God teach men, or what is imported in our being taught of God ? To this I will ſpeak, both negatively and poſitively, for your clearer apprehenfion of the ſenſe and meaning of the Spirit of God in this phrafe.

First, The teaching of God, and our hearing and learning of him, is not tobe understood of any extraordinary, viſional appearances, ororaculousand immediatevoice of Godtomen:God indeedhath ſo appearedunto ſome, Numb. xii. 8. Such voices have beenheard from heaven ; but now theſe extraordinary ways are ceaſed, Heb. i. 1, 2. and we are no more to expect them ; wemay fooner meet with fatanical deluſions, than divine illumination, in this way. I remember, the learned Gerſon tells us that thedevil once appeared toan holy man in prayer, perſonating Chriſt, and ſaying, I am come in perſon to viſit thee, for thou art worthy. But he with bothhands ſhut his eyes, ſaying, Nolohic Chriſtum videre,fatis eft ipfum ingloria videre ; (i. e.) I will not ſee Chriſt here; it is enough for me to fee him in glory. Weare now to attend only to the voice of the Spirit in the ſcriptures: this is a more fure word than any voice from heaven, 2Pet. i. 19. Secondly, Theteachings of God are notto be understood as oppoſite unto, or excluſive of the teachings of men. Divine teachingsdo not render miniſterial teachings in vain, or uſeleſs. Paulwas taught of God, Gal. i. 12. and his converfion had

extraordinary in it, yet the miniſtry of Ananias was uſed, and honoured in that work, Acts ix. 4, 17. compared. Divine teachings do indeed excel, but not exclude human teachings. I know that ſcripture, Jer. xxxi. 24. to which Chriſt here refers, is objected against the neceſſity of a ſtanding miniftry in the church, " They ſhall teach no more every man his " neighbour, and every man his brother," &c. But if thoſe words ſhouldbe understood abſolutely, they would not only overthrow all public ordinances of God's own iſtitution, 1 Cor. xii. 28. and deprive us of a principal fruit of Chriſt's afcenfion, Eph. iv. 11 , 12. but, for the fame reaſon, would destroy all private inſtructions, and fraternal admonitions alſo. Such a ſenſe wouldmake the prophet to contradict the apoſtle, and ſpoil the confent,andharmony of the ſcriptures : the ſenſe thereofcannot

Hhh 2

420 The Method of Grace. SERM . XXII . benegative, butcomparative; it ſhews theexcellencyofdivine, butdoth not destroythe usefulness ofhumanteachings, Subordinata non pugnant. Theteachings of men are made effectual 'by the teachings of the Spirit; and the Spirit inhis teachings will uſe and honour the miniſtry of man,

Thirdly, But to ſpeak poſitively, the teachings of God are nothing elſe, but that ſpiritual, and heavenly light, by which the Spirit of God ſhineth intothe hearts of men, togive them " the light of the knowledge of the glory of God in the faceof

" Jeſus Chrift," as the apostle ſpeaks, 2Cor. iv. 6. And though this be the proper work of the Spirit, yet it is called the teachings of the Father,becauſe the Spirit who enlightens us iscommiffioned, and ſentby the Father to todo, John xiv. 26. Now theſe teachings of the Spirit of God, confiſt intwo things, viz. inhis,

1. Sanctifying impreſſions. 2. Gracious aſſiſtances . First, In his fanctifying impreſſions, or regenerating works upon the foul, by virtue whereof it receives marvellous light and infight into ſpiritual things; and that not only as illumination is the firſt act of the Spirit in our converfion, Col. iii. 10. but as his whole work offanctification is illuminative, and in-

to the converted foul, 1 John ii. 27. "The anointing " which you have received of him abideth in you, and ye need " not thatany man teach you, butas the fame anointing teach- " eth you." The meaning is, that fanctificationgives the foul experience ofthoſe mysterious things, which are contained in the ſcriptures, andthat experience is the moſt excellent keyto unlock, andopen thoſedeep ſcripture-myſteries; no knowledge is ſodiſtinct, ſo clear, ſo ſweet, as that which the heart com. municates tothehead, John vii. 17. " Ifanymando his will, " he ſhall know the doctrine." A man that never read the nature of love inbooks of philoſophy,nor the tranſports and ecſtafies thereof in hiſtory, may yet trulydeſcribe and expreſs itby the ſenſible motions of that paſſion in hisown foul; yea, he that hath felt, much better underſtands, than he that hath only readorheard. O what a light doth ſpiritual ſenſe, and expe rience, caſt upon a great part of the fcriptures! for indeed fanctification is the very copy or tranſcript of the word of God upon the heart of man; Jer. xxxi. 33, " I will write my lawin " their hearts:" ſo that the ſcriptures, and theexperiencesof believers, by this means, anſwer to each other, as the lines and letters in the preſs, anfwer to the impreſſions madeupon the paper; or the figures in the wax, tothe engravings inthe feal.

SERM. XXII. The Method of Grace. 421 Whena ſanctified man reads David's Plalms, or Paul's epiſiles, how is he ſurprized with wonder to find the very workings of his ownheart, ſoexactly decyphered, and fully expreſſed there ! O, faith he, this is myverycafe; theſeholymen ſpeak whatmy heart hath felt.

Secondly, The Spirit of God teacheth us, as by his ſanctifying impreſſions, ſo by his gracious aſſiſtances, which he gives us pro re nata, as our need requires, Mat. x. 19. " It ſhallbe " givenyou in that ſame hour what ye ſhall ſpeak," John xiv. 26. " He ſhall bring all things to your remembrance :" he afſiſteth, both the underſtanding indue apprehenfions of truth, andthe heart in the ſpiritual improvements of truth. And fo much briefly of the firſt particular.

Secondly, In the next place, we are to enquire what thoſe ſpecial truths are which believers hear, and learn of the Father, whenthey come to Chriſt .

Andthere are divers great, and neceſſary truths, wherein the Spirit enlightens men in that day. Icannot ſay they are all taught every believer in the ſamedegree and order ; but it is certain they are taught of God fuch leſſons as theſe are, which theynever ſo understoodbefore.

Leffon 1. First, They are taught of God that there is abundantly more evil intheirfinfulnatures, and actions, than ever they difcerned, or understood before : " the Spirit when he " cometh ſhallconvince the worldof fin," Johnxvi. 8, 9. Men have ageneral notion offin before; fo had Paul, when a Pharifee: but how vaſtly different were his apprehenfions of fin, from all that everhe had in his natural ſtate,when Godbrought homethe commandment to his very heart ! There isa threefold knowledge of fin, viz. traditional, diſcuſſive, and intuitive. The firſt is inthe more rude, and illiterate multitude. The ſecond inmore rational andknowing men. The third is only found inthoſethat are enlightened, and taught of God. And there is as great a difference betwixtthis intuitive knowledge of fin, whereby God makes a foul todifcernthenature, and evil ofit, ina ſpiritual light, andthe two former, as there is betwixt the fightof a painted lion upon the wall, and the fight of a living lion that meets us roaring in the way. The intuitive fightof fin is another thing thanmen imagine it to be: 'tis ſuch a fight as wounds aman to thevery heart, Acts ii. 37. for Goddoth not only ſhew aman this, orthat particular fin, but, in theday of convictions, he fets all his fins in orderbefore him. Pfal. 1. 21. yea, the Lord ſhews him the ſinfulnessofhis nature, as well as practice. Conviction digs to the root, ſhews, and lays open

422 The Method of Grace. SERM. XXII. that original corruption, from whencethe innumerable evils of the life do ſpring, James i. 14, 15. and, which is yet more, the Lord ſhews the man, whom he is bringing to Chriſt, the finful and miferable eſtate which he is in by reaſon of both, John xvi. 9. And now all excuſes, pleas, and defences of fin are gone, he ſhews them " how their iniquities have exceeded," Job xxxvi. 8, 9. exceeded in number, and in aggravation of finfulness ; exceeding many, and exceeding vile ; no ſuch ſinner in the world as 1 : can ſuch fins as mine be pardon'd? The greatness of God greatens my fin; the holiness of God makes it beyond meaſure vile; the goodness of God puts unconceivable weight into my guilt. O can there be mercy for fuch a wretch as 1 ! If there be, then there will not be a greater example of the riches of free grace in allthe world than I am. ThusGod teacheth the evil of fin.

2. Secondly, God teacheth thefoul, whomhe isbringing to Christ, what thatwrath, and misery arewhich hang over it in the threatnings, because offin. Scripture-threatnings were formerly flighted; now the soul trembles atthem : They once apprehended themselves ſafe enough, Iſa. xxviii. 15. Pfal. 1. 21 . They thought, becauſe they heard no more of their fins, after the commiſion of them, that therefore they ſhould never hear more ; that the effect had been as tranfient athing as the act of fin was; or if trouble must follow fin, they ſhould ſpeed no worſe than others, the generality of the world being in the

and beſides, theyhoped to find God more merciful, than fowre and preciſe preachers repreſented him. But when a light from God enters into the foul, to diſcover the nature of God, and of fin, then it fees, that whatever wrath is treaſured up for finners, inthe dreadfulthreatnings of the law, is but the juſt demerit of fin, therecompence that is meet : " The wages

" of fin is death," Rom. vi. 23. The penal evil of damnation is but equal tothe moral evil of fin : So that in the whole ocean of God's eternal wrath, there is not onedrop of injustice ; yea, the fouldoth not only fee thejuſtice of God in its eternal damnation, but the wonderful mercy of God inthe ſuſpenſionthereofſo long. O what is it that hath with-held God from damning me all this while ! How is it that I amnot in hell! Nowdo the fears and awful apprehenfions ofeternity ſeize the foul, and theworst of ſenſitive creatures is ſuppoſed tobe in a better condition than ſuch a foul. Never do men tremble at the threatnings of God, nor rightly apprehend thedanger of their condi tion, until fin, andwrath, and the wages of ſin be diſcovered to themby a light from heaven.

SERM . XXII . 423 The Method of Grace. Leffon 3. Thirdly,God teaches thefoulwhomhebrings to Chrift, that deliverance fromfin, and wrath to come, is the greatest and most important buſineſs it hath to do in this world. Acts xvi. 30. " What muſt I do tobe ſaved ? " q. d. O direct me to fome effectual way (iftherebe any) to ſecure my poor wretched ſoul from the wrath of God. Sin, and the wrath that follows it, are things that ſwallow up the ſouls, anddrink up the very ſpirits of men : Their thoughts never converſed with things of more confefſed truth and awful folemnity : theſe things floatnot upon their fancies as matters of mere ſpeculation, but fettleupon their hearts dayand night, as the deepeſt concernment in all the world : They now know much better than any mere ſcholar, the deep ſenſe of that text, Mat. xvi. 26. " What is a man " profited, ifhe ſhould gain the whole world, and loſehisown " foul ? or what ſhall a man give in exchange for his foul?"

Five things thew how weighty the thoughts andcares of falvationareupon their hearts.

First, Their continual thoughtfulneſs, and follicitude about theſe things; ifearthly affairs divert them for awhile, yet they a ſtill returning again to this ſolemn buſineſs. Secondly, Their careful redeeming of time, and ſaving the verymoments thereof toemploy about this work : Thoſe that wereprodigal ofhours, and days before, look upon every momentoftime as a precious andvaluable thing now.

Thirdly, Their fears, and tremblings, left they ſhould miſcarry, and come ſhort at laſt, ſhew how much their hearts are ſet uponthiswork.

Fourthly, Their inquiſitiveness, and readiness toembrace all the help and aſſiſtance that they can get from others, evidently diſcovers this tobe theirgreat deſign .

Fifthly, and lastly, The little notice they take of all other troubles, and afflictions, tellsyou, theirhearts are takenup about greater things. This is the third leſſon they aretaught of God. Leffon 4. Fourthly, TheLord teaches thefoul that iscoming to Christ, that though it be their duty to fſtrive to the uttermostfor falvation ; yet allstrivings, in their ownstrength, are insufficient to obtain it. This work is quite above the power of nature : " It is not of him that willeth, norof him that runneth, butof " God that ſheweth mercy." The foul is brought to a full conviction of this, by the diſcovery of the heinous nature offin, and of therigour and ſeverity of the law of God. No repentance, nor reformation, can poſſibly amount unto ajuſt fatisfaction, nor are they within the compaſs and power of our will. It was aſayingthatDr.Hill often uſed tohis friends, ſpeaking

424 The Method of Grace. SERM. XXII.

about the power of man's will ; hewould lay his handupon his breaft, and say, " Every man hath ſomething here to confute " the Arminian doctrine :" This fully takes off the foul from all expectations of deliverance thatway; itcannot but firive, that is its duty; but to expect deliverance, as the purchase of its own ſtrivings, thatwould be its fin.

Leffon 5. Fifthly, Thefoulthat is coming to Chrift byfaith, is taught of God, that though the cafe it is in befad, yet it is not defperateand remedileſs : There is a doorof hope, a way ofefcape for poor finners, how black and fearful foever their own thoughts and apprehenfions are : there is usuallyat this time, a dawning light of hope in the foul that is under the Father's teachings : andthis commonly ariſes from the general, andindefinite encouragements, and promifes of the gospel, which though they do not preſently ſecurethe foul from danger, yet they prop, and mightily ſupport it againſtdeſpair : For though they be not certain that deliverance ſhallbe the event of their trouble; yet the poſſibilities, andmuch more the probabilities ofdeliverance are agreat ſtay tothe ſinkingfoul : The troubled foul cannotbut acknowledge itſelf to be in a far better cafe than thedamned are, whoſe hopes are periſhed from the Lord, and a death-pang of deſpair hath ſeized their confciences. And hereinthe merciful and compaffionate nature of God is eminently diſcovered, in haſting to open the door of hope, almoſt as foon as the evilof ſin is opened. Itwas not long, after Adam's eyeswere opened to fee his mifery, that God opened Chrift, his remedy, in that firſt promife, Gen. iii. 15. Andthe same method of grace is ſtill continued to his elect offspring, Gal.iii. 21 , 22. Rom. iii. 21 , 22. Theſe ſupporting hopes, the Lord fees neceffary to encourage induſtry inthe use of means : it is hope that fets all the world awork : if all hope were cut off, every foulwould fitdown ina fullendeſpair, yielding itſelf for hell.

Leffon 6. Sixthly, The Lord teaches those that come to Chrift, that there is a fulness ofsaving power in him, whereby any foul, that duly receives him, may be perfectly delivered from allitsfin and misery, Heb. vii. 25. Col. i. 19. Mat. xxviii. 18 . This is a great and neceffary point, for every believer to learn andhear from the Father ; for unless the foulbe fatisfied of the fulness of Chrift's ſaving power, it willnever move forwardstowardshim: andherein alſothe goodness of God is moſt ſweetly, and feafonably manifeſted; for, at this time, it is the great defign of Satan, to fill the foul with deſpairing thoughts ofapar don; but all thoſeblack, and heart-finking thoughts, vanish

SERM. XXII. The Method of Grace. 425 before thediſcovery of Chrift's all-fufficiency. Now the fin-fick foul faith with that woman, Mat. ix. 21. " If I may but touch thehem of his garment, I ſhallbe healed:" How deep foever the guilt and ſtain of fin be, yet the foul which acknowledges the infinitedignity oftheblood of Chriſt, the offering it up to God in our room, and God's declared fatisfaction in it, muſt needs be fatisfied that Chriſt is " able to ſave, tothe uttermost, "allthat come unto God by him ;" which is the fixth effon believers are taught of God.

7. Seventhly,Every manthat cometh to Christ is taught of God, that it can never reap any benefit by the blood of Christ, except ye have union with the person of Christ, i Johnv. 12. Eph. iv. 16. Time was, when men fondly thought nothing was neceffary to their ſalvation, but the death of Chrift'; but now the Lord ſhews them thattheir union with Chriſt by faith, is as neceſſary in the place ofan applying cause, as the death of Chriſt is, in theplace of a meritorious cause : The purchase of falvation is anact of Chriſt without us, whilft we are yet finners : the application thereof, is by a work wrought within us, whenwe are believers, Col. i. 27. In the purchaſe, all the elect are redeemed together, by way of price : In the application, they are actually redeemed, eachperſon, bywayofpower. Look, as the fin of the firſt Adam could never hurt us, unless hehad been our head, byway of generation; ſo the righteoufneſs of Chriſt can never benefit us, unleſs he be our head, by way of regeneration. In teaching this leſſon,the Lord, in mer cy, unteaches and blots outthat dangerous principle, by which the greatest part of the Chriftianized world do periſh, viz . that thedeath of Chriſt is, in itſelf, effectual to ſalvation, though a man be never regenerated, orunited tohim by ſaving faith.

Leffon 8. Eighthly, God teaches thefou', whom he is bringing to Chrift, that whatever is neceffary to be wrought inus, ordone by us, in order to our unionwith Chriſt, is to be obtainedfrom him in the way of prayer, Ezek. xxxvi. 37. And it is obſervable, that the foul noſooner comes under the effectual teachings of God, but the Spiritof prayerbegins to breath in it, Acts ix. 8. " Behold, he prayeth:" Thoſe thatwere taught to prayby men before, are now taught of the Lord topray : to praydid I fay ? yea, and toprayfervently too, asmenconcerned for their eternal happiness ; to pray not only with others, but to pour out their fouls before the Lord in fecret : for their hearts are as bottles full ofnewwine, which must vent or break. Now the foul returns upon its Godoften in the fameday; now it can

VOL. II. lii

426 The Method of Grace. SERM . XXII, expreſs itsburdens, andwants, inwords and groans which the Spirit teacheth : They pray, and will not give over praying, till Chrift comewith complete ſalvation.

Leffon 9. Ninthly, Allthat come to Christ, are taught of God, to abandon theirformer ways,and companions infin, as ever they expect to be received unto mercy, Ifa. Iv. 7. 2 Cor. v. 17. Sins that were profitable, and pleaſant, that were as the right hand, and right eye, muſt now be cut off. Companions in fin, who were once the delightof their lives muſt now be caſt off. Chrift faith tothe foul concerning theſe, as he said in another cafe, John xviii. 8. " If therefore ye ſeek me, let theſe go theirway: " And the foul faith unto Chriſt, as it is, Plal. cxix. 115. " De-

" part from me ye evil-doers, for I will keep the command-

" ments of my God:" And nowpleasant fins, and companions in fin, become the very burden, and ſhame of a man's foul : Objects of delight are become objects ofpity and compaſſion : No endearments, no union of blood, no earthly intereits whatfoever, are found ſtrong enough tohold the foul any longer from Chrift : Nothing but the effectual teachings of God, are found ſufficient to diffolveſuch bonds of iniquity as theſe.

10. Tenthly, All that come unto Chriſt are taught of God, that there issuch a beauty and excellency in the ways and people of God, as is not to be equalled in the whole world, Pfal. xvi . 3. When the eyes of ſtrangers to Chriſt begin tobe opened, and enlightened in his knowledge, you may fee what a change ofjudgment is wrought in them, with reſpect to the people of God : and towards them eſpecially, whom God hath anyway made inſtrumental for the good of their fouls, Cant. v. 9. theythencalled the ſpouſe of Chriſt, " the faire amongwomen." The convincing holiness of the bride then began to enamour and affect them, with a defire of nearer conjunction and communion : We willfeek him with thee ; with thee, that haſtſo chargedus; that haft taken ſomuch pains for thegood of our fouls : now, and never before, the righteous appeareth more excellent than his neighbour. Change ofheart is always accompanied with change ofjudgment, with respect to the peopleof God: thus the jaylor, Acts xvi. 33. wathed the apoſtle's

to whomhehadbeen ſo cruel before. The godly now ſeem to be the glory of the places where they live; andthe gloryof any place feems to be darkned by their removal ; as one faid ofholy Mr. Barrington, " Methinks the town is not at

66 home, when Mr. Barrington is out of town." They eſteem itachoice mercy to be in their company and acquaintance ; Zech. viii. 23. " We will go withyou, for we have heardthat

SERM . XXII . 427 The Method of Grace. " God is with you." No people like the people of God now ; as one faid, when he heard oftwo faithful friends, Utinam tertius effem ! O that I might make the third ! Whatever vile or low thoughts theyhad of the people of Godbefore, tobe fure now they are the excellent of the earth, in whom is all their delight : the holiness of the faints might have ſome intereſt in. their confciences before, but they never had fuch an intereſt in their eſtimations and affections, till this leſſonwas taught them by the Father .

11. Eleventhly, All that come to Chriſt are taught of God, that whatever difficulties they apprehend in religion, yet they must not, upon pain of damnation, be discouraged thereby, or return again tofin, Luke ix. 62. " No man having put his " hand to the plough, and lookingback, is fit forthe kingdom

" of God." Ploughing-work ishardwork ; aftrongand ſteady hand is required for it: he that ploughs, must keep on, and make no balks of the hardest and toughestgroundhe meets with. Religion alſo is the running of arace, 1 Cor. ix. 24.; there is no ſtanding ſtill, much leſs turning back, ifever we hope to wintheprize. The devil, indeed, labours everyway todiſcourage anddaunt the foul, by repreſenting the inſuperable difficulties of religion toit; and young beginners are but too aptto be diſcouraged, and fall under deſpondency; but the teachings of the Father are encouraging teachings ; they are carriedon from ſtrength to

against allthe oppoſitions they meetwith from without them, and the manydiſcouragements they findwithin them. To this concluſion they are brought by the teaching of God, Wemust have Christ, we must get apardon, we muststrivefor Salvation, let the difficulties, troubles, and fufferings in the way beneversogreat or many. Ashe said, Neceffe est ut eam, non ut vivam ; it is neceſſary thatI goon, it is not neceſſary that 1 live : So faith the foulthat is taught of God; it is easier for me to diſpenſe with eaſe, honour, relations, yea, with life itſelf, than topart with Chriſt, and the hopes ofeternal life.

Leffon 12. Twelfthly, They that come to Chriſt, are taught of God, that whatever guilt and unworthiness they discover in themselves, and whateverfears and doubts are upon their hearts, as topardon and acceptance ; yet, as the cafestands, it is their wisdom andgreat interest, to venture themselves in theway of faith, upon Jesus Chrift, whatever the iſſue thereof be.

Three greatdiſcouragments are usuallyfounduponthe hearts ofthoſe that come to Chrift in theway of faith.

Iii 2

428 SERM . XXI The Method of Grace.

First, The ſenſible greatness ofguilt and fin. How can I go to Chriſt that am in ſuch a caſe, thathave been ſo vile a wretch ? Andhere meaſuring the grace and mercyof Chriſt, by what it finds in itſelf, or in other creatures, I Sam. xxiv. 19. the foul isready to fink under the weight of its own diſcouraging, and miſgiving thoughts.

Secondly, The ſenſe they have of their own weakneſs, and inability to do what God requires, and muſt of neceffitybe done, ifever they be saved. My heart is harder than an adamant, how can I break it ? My will is ſtubborn, and exceeding obſtinate, I am no way able tobow it ; the frame and temper of my ſpirit is altogether carnal, and earthly; and it is not in the power of my hand to alter and change it; alas ! I cannot fubdue any one corruption, nor perform one ſpiritual duty, nor bear one of thoſe ſufferings and burdens, which religion lays upon all that follow Chriſt : this alſo proves a great diſcouragement in the way of faith.

Thirdly, And, which is morethanall, the ſoul that is coming to Jeſus Chriſt, hath no aſſurance of acceptance with him, if it

adventure itſelf upon him : it is a great hazard, a great adventure ; it is much more probable, if I look to myself, that Chriſt will ſhut the door of mercy against me.

But under all theſe diſcouragements the foul learns this leffon from God, That, as ungodly as it is, nevertheless it is every way its great duty and concernment to go on in the way of faith, andmake that great adventure ofitſelfuponJeſus Chriſt : andof this the Lord convinceth the foul by two things, viz.

1. From the abſolute neceſſity ofcoming. 2. From the encouraging probabilities ofſpeeding. First, The foul ſeeth an abſolute neceffity of coming: necefſity is laidupon it, there isnootherway, Acts iv. 12. Godhath ſhut it up by a bleſſedneceſſity to this only door of eſcape, Gal . iii. 23. Damnation lies inthe neglect of Chriſt, Heb. ii. 3. The ſoulhath nochoice inthis caſe; angels, miniſters, duties, repentance, reformation cannot ſave me; Chriſt, andnone but Chrift candelivermefrom preſent guilt, andthewrath tocome. Why do Idiſpute, demur, delay, when certainruinmuſt inevitably follow the neglect or refuſal of goſpel-offers ?

Secondly, The Lord ſheweth thoſe that are under his teaching, the probabilities of mercy, for their encouragement in the way ofbelieving. And theſe probabilities the foul is enabled togather from thegeneral andfree invitationsofthe goſpel, Iſa. lv. 1, 7. Rev. xxii. 17. from the conditional promiſes of the goſpel, John vi. 37. Math.xi. 28. Ifa. i. 18. from the vaſt ex

SERM . XXIII. The Method of Grace. 429 tent of grace, beyond allthe thoughts and hopes of the creatures, Ifa. Iv.8, 9. Heb. vii. 25. from the encouraging examplesofother ſinners, who have found mercy in as bada condition as they, 1Tim. i. 13. 2Chron. xxxiii. 3. 2 Cor. vi. 10, 11. from the command of God, which warrants the action, and anſwers all the objections of unworthiness and preſumption in themthat come to Chriſt, I John iii. 23. and lastly, from the ſenſiblechanges alreadymade upon the temper and frame of the heart. Time was,when Ihad no ſenſe of fin, nor forrow for fin; nodefire after Chriſt, nor heart to duties. But it is not ſowith me now; I now fee the evil of ſin; ſo as I never faw it before; my heart is now broken in the ſenſe of that evil; mydefires begintobe enflamed after Jeſus Chriſt ; I am not at reſt, norwhere Iwouldbe, till Iam in ſecret mourning after the

Lord Jeſus; furely theſe are thedawnings oftheday ofmercy; letmegoon in thisway. It faith, as the lepers at the ſiege of Samaria, 2Kings vii. 3, 4. " If I ſtay here, I periſh : " If I go to Chriſt, Icanbut perith. Hence believers bear up against all objecteddiſcouragements, certum exitium commutemus incerto ; itis thedictate ofwisdom,thevoteof reaſon, toexchange a certainfor anuncertain ruin. And thusyou have herewhatthoſe excellent leſſons are, which all that come to Chriſt are taught by the Father.

5555 SERMON XXIII.

JOHN vi. 45. It is written in the Prophets, And theyshall be alltaught of God. Every man therefore that hath heard, and bathlearned of the Father, cometh unto me. IN the former fermon, you have been taught this great truth ; Doct. That the teachings of God are abſolutely necessary to everyfoulthat cometh unto Christ, in the way of faith. Whatthe teachings of God import, hath been formerly opened; and what thoſe ſpecial leſſons are, which all believers hearand learn of the Father, was the laſt thing diſcourſed : thatwhich remains tobe further cleared about this ſubject, before I come tothe applicationofthewhole, willbe toſhewyou,

1. What are the properties ofdivine teachings. 2. What influence they have in bringing fouls to Chriſt.

430 SERM . XXIIL The Method of Grace. 3. Why it is impoſſible for any man tocome to Chriſt withouttheſe teachings of the Father.

First, What are the properties of divine teachings? Concerningthe teachings of God,we affirm in general, that, though they exclude not, yet theyvaſtly differ from allhuman teach. ings : as the power of God in effecting tranſcends all human power, ſo the wisdom of God in teaching,tranſcends allhuman wisdom. For, 1.God teacheth powerfully; he ſpeaketh tothe foul with a ftronghand; whenthe word cometh accompanied with the Spirit, it is " mighty through God, to caſt down all imaginations," 2Cor. x. 4. Now the goſpel " comes not in word only, (as " it was wont todo), but in power," I Thef. i. 4, 5. a power that makes the foul fall down before it, and acknowledge that Godis in that word, 1 Cor. xiv. 25 .

2. The teachings of God are ſweet teachings. Men never reliſh the ſweetneſs ofa truth, till they learn it from God, Cant. i. 3. "His name is as ointment poured forth ." Cant. v. 16. " His mouth is moſt ſweet." O how powerfully and how

doth the voice of God ſlide into the hearts of poormelting ſinners! howjejune, dry, and taſteleſs are the diſcourſes of men, comparedwith the teachings of the Father !

3.Godteacheth plainly and clearly : He not only opens truths to the underſtanding, but he openeth the underſtanding alſo toperceive them, 2 Cor. iii. 16. In that day the vail is taken away from the heart ; alight ſhineth into the foul ; a clear beam from heaven is darted into the mind, Luke xxiv. 45. Divine teachings are fully fatisfying ; the ſoul doubts no more, ſtaggers and hefitates nomore,butacquiefces in thatwhich God teaches ; it is ſo ſatisfied, that it can venture all upon the truth ofwhat i hath learned from God; as that martyr faid, Icannot dispute, but Icandiefor Christ. SeeProv. viii. 8, 9 . Fourtbly, Theteachings of God are infallible teachings. The wiſeſt and holiest of men maymistake, and lead others into the

mistakeswith themselves ; but it is not fo in the teachings of God. Ifwe can be ſure that God teacheth us, we may beas fureof the truth ofwhat he teacheth ; for his Spiritguideth us into alltruth, John xvi. 13. and into nothingbut truth.

Fifthly, The teachings of God are abiding teachings ; they make everlasting impreſſions upon the foul, Pfal. cxix. 98. they "are ever with it : The words of men vaniſh from us ; but the words of God abide byus : what Godteacheth,he writeth upon the heart, Jer. xxxi. 33. andthat will abide ; literafcriptamanet. *Tis ufualwith fouls, whoſe underſtandings have beenopened

SERM . XXIII. 43 The Method of Grace. by the Lord, many years afterward to ſay, I ſhall never forget ſuch a ſcripture that once convinced, ſuch a promise that once encouragedme.

Sixthly, The teachings of God arefaving teachings ; they make the foul wiſe unto ſalvation, 2 Tim. iii. 15. There is a great deal ofother knowledge that goes to hell with men : The pavementofhell (as one ſpeaks) is pitched with the ſkulls ofmany great scholars, but eternal life is inthe teachings of God, John xvii. 3. " This is eternal life, toknow thee the only true

66 God, and Jeſus Chriſt, whom thou haſt ſent." This is deſervedly ſtiled the light of this life, John viii. 12. " In this light we ſhall fee light," Pfal. xxxvi . 9. 66

Seventhly, The teachings of God make their own way into the dulleſt, and weakest capacities, Iſa. xxxii. 4. " The heart al- " ſo of the raſh ſhall underſtand knowledge, and the tongue of

" the ſtammerers ſhall be ready to ſpeak plainly : " Upon this account Chriſt ſaid, Mat. xi. 25." I thank thee, O Father, Lord " ofheaven and earth,becauſe thou hast hid theſe things from " the wife and prudent, and haſt revealed them unto babes :" 'Tis admirable to see what clear illuminations ſome poor illite.

rate Chriſtians have in the mysteries of Chriſt and ſalvation,which others, ofgreat abilities, deep and fearching heads, can never diſcover with all their learning and ſtudy.

Eightly,To conclude, The teachings of God are transforming teachings, 2 Cor . iii. 18. they change the foul intothe fame image : God caſts them, whom he teacheth, into the very mould of thoſe truths which they learn from him,Rom. vi. 17. Theſe are the teachings of God, andthus he inſtructeth thoſe that come to Chrift.

Secondly, Next let us fee what influence divine teachings haveupon fouls, in bringing them to Chriſt; and weſhall find a three-fold influence in them.

1. They have an influenceuponthe externalmeans, by which they come to Chrift .

2. They have an influence upon the mind, to remove what hindred it from Chriſt .

3. They have an influenceupon the will, to allure and draw itto Chrift.

First, They havean influence upon themeans, by which we come to Chrift: the beſt ordinances arebut adead letter except the Spirit, the teaching and quickening Spirit of God, work in fellowship with them, 2 Cor. iii. 6. The beſt miniſters, like the difciples, caſt forth the net, but take nothing,win not one foul to God, till God teach as wellasthey. Paulis nothing, andA

432 The Method of Grace. SERM . XXIII.

pollos nothing, but God that giveththe increaſe, 1 Cor. iii. 7. Let the moſt learned, eloquent, and powerful orator be in the pulpit, yet no man's heart is perfuaded, till it hears the voice of God; Gathedram in coelis habet, qui corda docet.

Secondly, They have influence upon the mind, to remove what hindred it from Chriſt. Except the minds of men be firſtuntaught thoſe errors, bywhich they are prejudiced against Chriſt, they will never be perfuaded to comeunto him ; and nothing but the Father's teachings can unteach thoſe errors, and cure thoſe evils of the mind. The natural mind of man flights the truths of God, until God teach them; and then they tremble with an awful reverence of them. Sin is but a trifle, till God ſhews us the face of it inthe glaſs of the law, and then it appears exceeding finful, Rom. vii. 13. We think Godto be fuch a one as ourſelves, Pfal. 1. 21. until he diſcover himſelfunto us inhis infinite greatneſs, awful holineſs, and fevere juſtice ; and then we cry, who can ſtand before this great and dreadful God ! We thought itwas time enough hereafter, to mind the concernments of another world, until the Lord open our eyes, to ſee in whatdanger we ſtand upon the very brink of eternity; and then nothing alarms us more, than the fears that our time willbe finiſhed before the great work of Salvation be finiſhed. We thoughtourſelves in a converted ſtate before, till God made us to ſee the neceſſity of another manner of converſation, upon pain of eternal damnation. We readily caughtholdupon the promises before, whenwehad no rightto them; but the teachings of God make the preſumptuous finner let go his hold, that he may take abetter and furerhold of them in Chriſt. We once thought that the death of Chriſt, in itſelf, had been enough to fecure our ſalvation ; but under the teachings of God, we difcern plainly the neceſſity of a change of heart and ſtate ; or elſe the blood of Chriſt can never profit us . Thus the teachings of God remove the errors of the mind, by which men are with-held from Chriſt.

Thirdly, The teachings of God powerfully attract, and allure the will ofa finner to Chriſt, Hof. ii. 14. But oftheſe drawings of the father I have largely ſpoken before, and therefore ſhall fay nomore ofit in this place, but haſtento the lastthing pro pounded, viz.

Thirdly, Why it is impoſſible for any manto come to Chrift, without the Father's teachings ; and the impoffibilities hereof will appear three ways.

1. From the power of fin. 2.Fromthe indifpofition of man.

SERM. XXIII. 433 The Method of Grace. 3. From the nature of faith. By allwhich, the laſtpointdeſigned tobe ſpokentofromthis fcripture, will be fully cleared, and the whole prepared for application.

First, the impoſſibility of coming to Chriſt without the teachings of the father, will appear from the power of fin, which hath ſo ſtrong an holdfaſt upon the hearts, and affections of allunregenerate men, that no human arguments, or perfuafions whatſoever, candivorce or feparate them ; for,

First, Sin is connatural with the foul, 'tis born and bred with aman; Pfal . li. 4. Ifa. xlviii. 8. It is as natural for fallen man to fin, as it is to breathe.

Secondly, The power of fin hath been ſtrengtheningitſelffrom the beginning, bya long continued custom, which gives it the forceofa fecond nature, and makes regeneration and mortification naturally impoſſible, Jer. xv. 23. " Can the Ethiopian change " his ſkin, or the leopard his ſpots ? Then may he alſo dogood " that is accuſtomed to do evil ."

Thirdly, Sin is the delightofthe ſinner: " it is a ſport to a " fool to do miſchief," Prov. x. 23. Carnal men have no other pleaſure in this world, but what ariſes from their lufts ; to cut off their corruptions by mortification, were at once to deprive them of all the pleaſure of their lives .

Fourthly, Sin being connatural, cuſtomary, and delightful, doth therefore bewitch their affections, and inchant their hearts, to thatdegree ofmadness and fafcination, that they rather chuſe damnation by God, than ſeparation from ſin : " Their hearts

66 are fully fet in them to do evil," Ecclef. viii. 11. they ruſh into fin, as the " horſe ruſheth into the battle," Jer. viii. 6. And now, what, think you, can ſeparate a man from his beloved luſt, except the powerful and effectual teachings of God ? Nothing but a light from heaven can rectify, and reduce the inchanted mind; no power, but that of God, can change andalter the finful bent, and inclination of the will ; ' tis a taſk above all the power of the creature .

Secondly, The impoſſibility of coming to Chriſt, without the Father's teachings, evidently appears from the indifpofedness of man, the ſubject of this change : " The natural man receives not " the things which are of God," 1 Cor. ii. 14. Three things must be wrought upon man, before he can come to Chrift : his blind understanding must be enlightned; his hard and rocky heart must be broken, and melted; his ſtiff, fixed, and obſtinate will must be conqueredand fubdued: but all theſe are effects

VOL . II. Kkk

434 The Method of Grace. SERM . XXIII . ofa fupernatural power. The illumination of the mind is the peculiar work of God, 2 Cor. iv. 6. Rev. iii. 17. Eph . v. 8. The breaking and meltingof the heart is the Lord's own work ;

'tis he that giveth repentance, Acts v. 31. 'Tis the Lord that " takes away the heart of stone, and giveth an heart of fleſh," Ezek . xxxvi . 26. 'Tis he that poureth out the ſpirit of contritionuponman, Zech. xii . 10. The changing of the natural bent, and inclination of the will, is the Lord's fole prerogative, Phil. ii. 13. All theſe things are effectually done in the foulof man, when God teacheth it, and never till then.

Thirdly, The nature of faith, by which we come to Chriſt, plainly ſhews the impoſſibility of coming without the Father's teaching. Every thing in faith is ſupernatural; the implantation of the habit of faith is ſo, Eph. ii. 8. 'Tis not of ourſelves, but the gift of God; 'tis not an habit acquiredby induſtry, but infused by grace, Phil. i. 29. The light of faith, by which ſpiritual things are difcerned, is ſupernatural ; Heb xi. 1, 27. It feeth things that are inviſible. The adventures of faith are fupernatural; for " against hope, a man believeth in hope, giving 66 glory to God," Rom. iv. 18. By faith a man goeth unto Chrift, against all the dictates, and discouragements of natural ſenſe and reafon. Theself-denial of faith is ſupernatural ; the cutting off the right-hand, and plucking out of right-eye-fins, muſt needs be ſo, Mat. v. 29. The victories and conqueſts of faith do all ſpeak it to be ſupernatural : it overcomes the ſtrongeſtoppofitions from without,Heb. xi. 33, 34. It fubdueth and purgeth the moſt obſtinate and deep-rooted corruptions within, Acts xv. 9. Itovercometh alltheblandiſhments, and charming allurements of the bewitching world, I John v. 4. All which confidered, how evident is the conclufion, that none can come to Chriſt without the Father's teachings ? The uſes follow.

First usefor information. Infer. I. How notoriouslyfalſe and abfurd is that doctrine, which afferteth the poffibility of believingwithout the efficacy offupernaturalgrace ? The defire of self-fufficiency was the ruin of Adam, and the conceit of felf-fufficiency is the ruin of multitudes of his poſterity. This doctrine is not only contradictory to the current ſtream of ſcripture, Phil. ii. 13. 1 John i. 13. with many other fcriptures; but it is alſo contradictory to the common ſenſe and experience ofbelievers : yet the pride of nature will ſtrive tomaintain what ſcripture and experience plainly contradict and overthrow.

Infer. 2. Hence we may also inform ourselves, how it cometh to pass that many rational, wife andlearned men, miſs Chrift ; whilst

SERM . XXIII . The Method of Grace. 435 thefimple and illiterate, even babes in natural knowledge, obtain interest in him, andfalvation by him. The reaſon hereofis plainlygiven us by Chriſt, in Mat. xiii. 11. " To you it is given to " know the mysteries of the kingdomofheaven, but to them it

" is notgiven." It is the dropping and dews ofdivine teaching upon one, and not upon another, that dryeth up thegreen tree, andmaketh the dry tree to flourish. Many natural men have very fine brains, ſearching wits, folid judgments, nimble fancies, tenacious memories ; they can search out the mysteries ofnature, folve the phoenomena, fatisfy the enquiries of the moſt curious ; they canmeaſure the earth, diſcover the motions of the heavens : but after all take up their place in hell,when, in the mean time, thestatutes of the Lord (by the help of his teachings) make wife thefimple, Pfal. xix. 17. It is no matterhow dull and incapable theſcholarbe, if God undertake to be the teacher. Iremember, Auſtin ſpeaks of one who was commonly reputed a fool, and yet he couldnot butjudge him to be truly godly, and that by two figns ofgrace which appearedin him ; one was, his ſerioufneſs when he heard any diſcourſes of Chriſt : the other was, his indignation manifeſted againſt ſin. It was truly faidby thoſe two Cardinals (who, riding to the council of Conſtance, overheard a poor ſhepherd in the fields with tears bewailing his fins)

Surgent indocti et rapient coelum ; The unlearned will riſe and take heaven, whilft we with all our learning ſhall defcend into hell.

Here Infer. 3. This alſo informs us of the true reason of the strange and various fucceſſes of the gospel upon the fouls of men. we fee why the miniſtry of one man becomes fruitful, and another's barren ; yea, why the labours of the fame man profper exceedingly at one time, and not at another ; theſe things are according as the teachings of God do accompany our teachings. We often fee aweaker and plainer diſcourſe bleſſedwith ſucceſs, whilft that which is more artificial, neat and laboured, comes to nothing. St. Auſtin hath a pretty fimilitude to illuſtrate this; Suppoſe, faith he, two conduits, the onevery plain, the other curiouſly carved and adorned with images of lions, eagles, &c. the water doth not refresh, and nourish, as it cometh from fuch a curious conduit, but as it is water. Where we find moſt of man, we frequently find leaſt of God. I ſpeak not this to encourage careleſſneſs and lazineſs, but to provoke the diſpenſers of the goſpel to more earnestneſs, and frequent prayer for the aſſiſtance, andbleſſing of the Spirit upon their labours, and to make men leſs fond of their own gifts and abilities : blear Kkk 2

436 The Method of Grace.. SERM . XXIII. eyed Leah may bear children, whenbeautiful Rachel proves barren.

Infer. 4. Learn hence the transcendent excellency ofsaving,spiritual knowledge, above that which is merely literal and natural. One drop of knowledge taughtby God, is more excellent, than thewhole ocean ofhuman knowledge, and acquired gifts, Phil.

iii. 8. John xvii. 3. 1 Cor. ii. 2. Let no man therefore be dejected at the want of thoſe gifts, with which unfanctified men are adorned. If God have taught thee the evilof fin, the worth of Chriſt, the neceſſity of regeneration, the mysteryof faith, theway ofcommunion with God induties ; trouble not thyselfbecauſe ofthine ignorance in natural, or moral things : thou haft that, reader, which willbring thee to heaven ; andhe is a truly wife man that knows the way of falvation, though he be ignorantand unſkilful in other things : thou knoweſt thoſe things which all the learned doctors, and libraries in the world could never teach thee, but God hath revealed them to thee : others have more feience, thou hast morefavour and sweetneſs: bleſs God, andbe notdifcouraged. Second usefor examination. If therebe no coming to Chriſt withoutthe teachings of the Father; then it greatly concerns us to examine ourown hearts, whether ever we have been under the ſaving teachings of God, during the many years we have fat under the preaching of the gospel. Let not the question be mistaken, Ido not afk what books you have read, what miniſters you have heard, what

of natural, or speculative knowledge you have acquired; but the question is,whether ever God ſpake to your hearts, and hath effectually taught you ſuchleffons, as were mentioned in our laſt diſcourſe ? O there is a vaſt difference betwixt that notional, ſpeculative, and traditional knowledge which learneth from men, and that ſpiritual,operative, and transformman ing knowledge which a man learneth from God. If you afk howthe teachings of God maybe diſcerned, from all other mere human teachings ; I anſwer, theymay be difcerned, and diftinguiſhedby theſe fix ſigns,

Sign 1. The teachings of Godare very humbling to thefoulthat is taught. Human knowledge puffeth up, 1 Cor. viii. 1. but the teachings of God do greatly abaſe thefoul, Job xlii. 5. " Г " have heard of theeby the hearingofthe ear, butnow mine " eye feeth thee ; wherefore I abhor myſelf, and repent induft " andaſnes :" the fame light whichdiscovers tous the holiness, justice, greatneſs, and goodness of God, discovereth alſo the vile.

SERM . XXIII. The Method of Grace. 437 neſs, baſeneſs, emptineſs, and totalunworthineſsofmen; yea, of the beſt and holiest of men, Ifa. vi. 5.

Sign 2. The teachings of God are deeply affecting, andimprfefive teachings; they fully reach the heart of man, Hof. ii.

14. " I will allure her, and bring her intothe wilderneſs, and ſpeak comfortably unto her :" or, as it is in the Hebrew, I willſpeak to her heart. WhenGod ſheweth unto man the evil offin,he ſo convinceth the foul, that no creature-comforts have anypleaſure, or fſweetneſs in them; and when he ſheweth untoman his righteouſneſs, pardon, and peace in Chriſt, the ſo comforteth, and refresheth the heart, that no outward afflictions have any weight, or bitterness in them : one drop ofconfolation from heaven, ſweetens a ſea of trouble upon earth, Pfal. xciv. 19. " In the multitude of my thoughts within me, thy comforts delight my foul." Sign 3. The teachings of God are fanctifying and renewing teachings ; they reform and change the heart, Eph. iv. 21 , 22, 23. " If ſobe that you have heard him, and been taughtby " him, as the truth is in Jeſus; that ye put off concerning " the former conversation theold man, which is corrupt, ac- " cording to the deceitful luſts ; and be renewed in the fpirit

" of your mind," &c. See here what holiness, andpurity is the effect ofdivine teaching ! Holiness, both external and internal, negative andpoſitive: holiness ofevery kind follows the Father's teachings : all the diſcoveries God makes to us of himself in Chriſt have an affimilatingquality, andchange the foul intotheir own likeneſs, 2 Cor. iii. 18.

Sign 4. AllGod's teachings are practical, producing obedience. Idle notions and uſeleſs ſpeculations are not learned from God. AsGod's creating words, ſohis teaching words are with effect : as when he said, " Let there be light, andthere was light ;" ſo when he faith to the foul, Be comforted, be humbled; it is effectually comforted, Iſa lxvi. 13. it is humbled, Job xl. 4, 5. AsGod hath in nature made no creature in vain, ſo he speaks no word in vain: everythingwhich menhear, or learn fromthe Father, is for ufe, practice, and benefit to the foul.

Sign 5. All the teachings of Godare agreeable with the written word : The Spirit of God, and the word of God do never jar, John xiv . 26. " He shall take ofmine, and ſhew it untoyou." WhenGod fpeaketh unto the heart of man, whether in away of conviction, confolation, or inſtruction in duty, he always either maketh uſe oftheexpreſs words ofſcripture, or ſpeaks to the heart in language every way confentaneous and agreeable to fcripture: So that the written word becomes the standard to

438 The Method of Grace. SERM. XXIII/ weigh, and try all divine teachings, Ifa. viii. 20. "To the law,

" and to the teſtimony : If they ſpeak not according to this

" word, it is becauſe there is no light (or morning) in them." Whatever is diſagreeing, or jarringwith the ſcripture, muſt not paſs for aninſpiration of God, but a deluding fophifm, and infinuation of Satan.

Sign 6. The teachings of God are very fatisfying teachings to thefoul of man : The understanding faculty, like a dial, is en.- lightened with the beams ofdivine truth ſhining upon it : this, no man's teachings can do : Men can only teach objectively, by propounding truth to the understanding; but they cannot enlighten the faculty itſelf, as God doth, 1 Johnv. 20. He giveth man underſtanding, as well as inſtructions, to be understood; heopens the eyes of the underſtanding, as well as propoundeth the object, Eph. i. 18. And thus we may difcern and diſtinguiſh the teachings of God, from all other teachings.

3. Use ofexhortation. The laſt uſe I ſhall make of this point, ſhall be a word of exhortation, both to them that never were yet effectually taught of God, and to them alſo that have heard his voice, and are come to Chrift .

First, To those that never yet heard the voice of God ſpeaking to their hearts ; and truly this is the general caſe of moſt men and women, in the profeſſingworld: Theyhave heard the found of the gospel, but it hathbeen aconfused, empty, and ineffectual found in their ears : we have heard the voice of man, but have never yet heard the voice of God. The gifts and abilities ofpreachers have, ina notional and mere humanway, improved their underſtandings, and ſometimes flightly touched their affections: Allthis is but the effect of man upon man. O thatyouwould look for fomething which is beyond all this : fatisfy not yourſelves with what is merely natural, and human in ordinances ; come to the wordwith higher ends and more ſpiritual deſigns, than toget ſome notions oftruth which you had not before, or tojudge the gifts andabilities of the ſpeaker : If God ſpeak not to your hearts, all the ordinances in the world candoyouno good, I Cor. iii. 7. O remember what a folemn and awful thing it is to come to thoſe ordinances, andattend uponthat miniſtration,in andby which the eternal decrees of heaven are to be executed upon your fouls, which must be to you the " favour of life unto life, or ofdeath unto death :" Wrestle with God, by prayer, for a bleſſing upon the ordinances. Say, 66 Lord, ſpeak thyself to my heart, let me hear thy voice, and " feel thypower in this prayer, or in this fermon : Others have

SERM . XXIII. 439 The Method of Grace.

" heard thy voice, cauſe me to hear it: It had beenmuchbetter for me if I had never heard the voice ofpreachers, except " I hear thy voice in them."

Secondly, Let all thoſe that haveheard the voice of God, and are come to Chriſt in the virtue of his teachings, admire the wonderful condeſcenſion of God to them. O that God ſhould ſpeak to thy foul,and be filent to others ! There be many thouſands living at this day under ordinances, to whom the Lord hath notgiven anear to hear, or an heart to obey, Deut. xxix.

4. " To you it is given to know the mysteries of the kingdom " ofheaven, but tothem it is not given," Mat. xiii. 11. And I beſeech you walk as men and women that have been taught of God. When Satan and your corruptions temptyou to fin, and , to walk in the ways of the carnal, and careless world ; remember then that ſcripture, Eph. iv. 20, 21. " But ye have not fo

" learned Chriſt, if ſo be that you have heard him, and have " been taught by him, as the truth is in Jefus." To con. clude, ſee that you be exceeding humble, and lowly in ſpirit . Humility qualifiesyou for divine teachings, Pfal. xxv. 9. " The " meek he will teach;" and the more ye are taught of God, the more humble you will still be.

Andthus you fee, that no man can come to Chriſt without the application of the law, and the teachings of the Father : which being confidered, may be very useful to convince us,

(which indeed is the deſign ofit) that among the multitudes of men and women, living under the ordinances of God, and the general profeffion of religion, there are but few, very few to be found, who have effectually received the Lord Jesus Chriſt by ſaving faith .

Andnow, reader, I ſuppoſe by this time thou art defirous to know by what ſigns and evidences thy union with Chrift by faith may be cleared up, and made evident to thee; and how that great queſtion, whether thou hast yet effectually applied Chrift to thy foul, or no, may be clearly decided; which brings me to the third general uſe of the whole, viz.

The examination of our interest in Christ, by 1. The donation of the Spirit, from I John iii. 24. 2. The new creation, from 2 Cor. v. 17. 3. The mortification of fin, from Gal. v. 24. 4.The imitation of Chriſt, from 1 John ii. 6. Of each of theſe trials of our intereſt in Chriſt I ſhall ſpeak in their order : And, firſt, ofthedonation of the Spirit.

440 SERM. XXIV. The Method of Grace. SERMON XXIV.

Of the Manner, and Importance of the SPIRIT'S

Indwelling.

1 JOHN iii. 24. --And hereby we know that he abideth in us, by the Spirit which he hath given us. THE HE apoſtle in this chapter is engaged in avery trying difcourſe; his ſcope is to difcriminatethe ſpirits, and ſtates of fincere believers, from merely nominal, and pretended Chri-

; which he attempts not todoby any thing that is external, but by the internal effects and operations of the Spirit of Godupon their hearts. His enquiry is not into thoſe things which men profeſs, or about the duties which they perform, butabout the frames,and tempers of their hearts, and the principles by which they are acted in religion. According to this teft, he puts believers upon the ſearch and ſtudy of their own hearts ; calls them to reflect upon the effects and operations of the Spirit of God, wrought within their own fouls, aſſuring them, that theſe gracious effects, and fruits of the Spirit in their hearts, will be a ſolid evidence unto them of their union with Jefus Chrift, amounting to much more than a general, conjectural ground of hope, under which it is poſſiblethere mayfubeffefalfum, lurk a dangerous and fatal mistake: But the gracious effects of the Spirit of God withinthem, are afoundation upon which they may build the certainty, and aſſurance of their union with Chriſt : Hereby we know that he abideth in us, by the Spirit which he hath given us. In which words we have three things to confider, viz.

1. The thing to be tried, our union with Chriſt. 2. The trial of it, by the giving of his Spirit to us. 3. The certainty of the trial this way : Hereby we know. First, The thing tobe tried; which is indeedthe greatest andweightiest matter that canbe brought to trial in this world, orinthattocome, namely ourunion with Chriſt, expreſſed here by his abiding in us; a phrase clearly expreſſing the difference betwixt thoſe that, by profeſſion andcommon eſtimation, pafs for Chriſtians among men, tho' they have no otherunion with Chrift, butby an external adhesion tohim in the externalduties ofreligion, andthoſe whoſe union with Chriſt is real, vital and permanent, by the indwelling of the Spirit of Chriſt in their

SERM . XXIV. The Method of Grace. 44 fouls John xv. 5, 6. opens the force, and importanceof this phrafe, " I am the vine, ye are the branches; he that abideth inme, and I in him, theſame bringeth forthmuch fruit: If aman abide not in me, he is caſt forth as a branch, and is " withered." The thing then to be tried, is, whether we

in Chriſt as deadbranches in a living ſtock, which are onlybound to itbyexternal ligatures, or bonds, that hold them fora while together ; or whether our fouls have a vital union, and coalition with Chriſt, by the participation of the living fap of that bleſſed Root.

Secondly, The trialofthis union, which is bythe giving of the Spirit to us : The Spirit of Chrift is the verybond ofunion betwixt him and our souls. I mean not that the very perſon of the Spirit dwelleth in us, imparting his effential properties to us ; it were a rude blafphemy ſo to ſpeak ; but his ſaving influences are communicated to us in the way offanctifying operati ons; as the fun is faid tocome into the houſe, when hisbeams and comforting influence come there. Noryet muſt we think that thegraces, or influences of the Spirit abide in us in the felf-famemeafure, and manner as theydo in Chriſt ; " for God " giveth not the Spirit to him by meaſure;" in him all fulneſs dwells. He is anointed with the Spirit above his fellows ; but there are meaſures and proportions of grace differently communicated to believers by the ſame Spirit; and theſe communicated graces, and real operations of the Spirit ofgrace in our hearts, doundoubtedlyprove the reality of our union with Chrift ; the communication of the ſelf-fame vital juice, or ſap of the

to the branch whereby it lives, and brings forth fruit of thefamekind, certainly proves it to be a real part, or a member of the fame tree.

Thirdly, Which brings us to the third thing ; namely, the certainty of the trial this way, εν τότωγνεισκομεν, in this, orby this we know : We ſo know, that we cannotbe deceived. To clear this, let us confider two things in grace, viz,

1. Somewhat conftitutive, } of its being. 2. Somewhat manifeftative, There is ſomething in gracewhich is eſſential,and conftitutive of its being; andſomewhat that flows from grace, and ismanifeftative of fuch a being : We cannot immediately, and intuitively difcern the eſſence of grace, as it is in its ſimple nature. So God only difcerns it, who is the author of it ; but we may difcern it mediately andfecondarily, by the effects and operations ofit. Could we see the fimple eſſence ofgrace, or intuiVOL. II.

442 SERM . XXIV. The Method of Grace.

tively difcern our union with Chriſt, our knowledge would be demonstrative, a priori ad pofterius, by ſeeing effects, as they are lodged in their cauſe: But wecome to know the being of grace, and the realityofour union with Chriſt, a pofteriori, as byaſcending, in our knowledge, from the effects and operations, totheir true cauſe and being.

And, accordingly, God hath furnished us with a power of ſelf-intuition and reflection; whereby we are able to turn in uponour own hearts, and make a judgment upon ourſelves, and uponour own acts. The foul hath not only a power to project, but a power alſo to reflect upon its own actions, not only to put forth a direct act of faith upon Jeſus Chriſt, but to judge anddifcern that act alſo, 2 Tim. i. 12. " I know whom I have " believed:" And this is the way inwhich believers attain their certainty, and knowledge of their union with Chriſt : from hence the obſervation will be.

Doct. That intereſt in Chriſt may be certainly gathered, and concludedfrom the gift of the Spirit to us : " No man (faith the " apoſtle) hath ſeen God at anytime ; if we love one another,

"Goddwelleth in us, and his love is perfected in us : Hereby " know we thatwedwell inhim, and heinus, becauſe he hath

66 given us of his Spirit," I John iv. 12, 13. The being of God is inviſible, but the operations of his Spirit in believers, are

and difcernable. The ſoul's union with Chriſt is a fupernatural myſtery, yet it is diſcoverable by the effects thereof, whichare very perceptible in and by believers. Two things require explication, and confirmation in the doc trinal part of this point.

1. What the giving of the Spirit imports and ſignifies. 2. How it evidences the ſoul's intereſt in Jeſus Chrift. First, As totheimport of this phrase, we are to enquire what ismeantby the Spirit, and what bythe giving of the Spirit. Now the Spirit is taken in ſcripture two ways, viz.

; or perſonally. In the firſt ſenſe it is put for the Godhead, 1 Tim. iii. 16. " Juſtified in the Spirit," i. e. Bythe power of his divine nature, which raiſed him from thedead. In the ſecondſenſe itdenotes the third perſon, or ſubſiſtence in the glorious and bleſſed Tri nity; and to him this word Spirit is attributed, ſometimes pro perlyinthe ſenſe before-mentioned, as denoting his personality: at other times metonymically, andthen it isput for the effects, fruits, graces, and gifts of the Spiritcommunicatedby him unto men, Eph. v. II . " Be ye filled with the Spirit." Now the fruits orgifts of the Spirit are either,

SERM . XXIV. 443 The Method of Grace.

1. Common and aſſiſting gifts: Or, 2. Special and ſanctifying gifts. In the laſt ſenſe and ſignification, it must be takeninthis place; for, as to the common, aſſiſting and miniſtring gifts of the Spirit, they are beſtowed promiscuouſly upon one as well as another; fuch gifts in an excellent degree and a large meaſure, arefound in the unregenerate, and therefore cannever amount toa folidevidence of the foul's union with Chriſt : but his ſpecial fanctifyinggifts, being the proper effect and confequent of thatunion, muſt needs ſtrongly prove and confirm it. In this ſenſe therefore we are to underſtand the Spirit in this place; and bygiving the Spirit to us, we are to understand more than the coming of the Spirit upon us : The Spirit of God is faid to comeuponmen in a tranfient way, for their preſent aſſiſtance in ſome particular ſervice, though in themselves they be unſanctified perſons : Thus the Spirit of God came upon Balaam, Numb. xxiv. 2. enabling him to prophesy of things tocome : And, although thoſe extraordinary gifts of the Spirit be now ceafed, yetthe Spirit ceaſeth not to give his ordinary aſſiſtances unto men, both regenerate and unregenerate, 1 Cor. xii. 8, 9, 10, 31.

compared : But, whatever gifts he gives to others, he is faid to begiven, to dwell, and to abide only inbelievers, 1 Cor. iii. 6. " Knowye not that ye are the templeof God,and that the Spi- "ritof God dwelleth inyou ?" An expreſſiondenoting both his ſpecialpropriety inthem,and gracious familiarity with them. There is a great difference betwixt the affifting and the indwel ling of the Spirit ; the one is tranfient, the other permanent. That is agood rule the ſchoolmen give us, Illa tantum dicuntur ineffe, quae infunt per modum quietis: thoſe things are only ſaid tobe in a man, which are in himby way of reſt and permanency, and ſothe Spirit is in believers : Therefore they are faid to live in the Spirit, Gal. v. 25. tobe led by the Spirit, ver. 18. tobe in the Spirit, and the Spirit todwell in them, Rom. viii. 9. Andso much of the first thing to be opened, viz. What we are to underſtandby the giving of the Spirit. Secondly, In the next place we are to enquire and fatisfy ourſelves, how this giving of the Spirit evidently proves, and ſtrongly concludes, that foul's intereſt in Chriſt untowhom he is given: and thiswill evidently appearby the confideration oftheſe five particulars.

1. The Spirit of God in believers is the very bond by which they are united unto Chriſt : If therefore we find in ourſelves thebond ofunion, we maywarrantably conclude, that we have Lil 2

444 The Method of Grace. SERM . XXIV: unionwith Jefus Chriſt : This is evidently held forth in thoſe words of Chriſt, John xvii. 22, 23. " The glory which thou "gaveſt me, have 1 given them, that they may beone, even as "we are one. I in them, and thou in me, that they may be " made perfect inone, and that the world may know that thou "haſt ſent me, and haft lovedthem as thou hast loved me." It is the glory of Chriſt's human nature to beunited to the God head: "This (taid Chriſt) thou gaveſt me, and the glory thou

" gaveſt me, I have given them," i. e. By me they are united untothee. Andhow this isdone,he ſheweth us more particu larly, I in them; there is Chriſt in us, viz.mystically : And, thou in me ; there is God in Chriſt, viz. hypostatically : So that in Chriſt,Godand believers meet inableſſedunion: Itis Chrift's gloryto beone with God; it is ourglory tobe onewith Chrift, andwith God byhim : Buthow is this done ? Certainly, no other way but by thegiving of his Spirit unto us ; for fomuch thatphrafe, Iinthem, muſtneeds import : Chrift isinusbythe

ſanctifying Spirit, which is the bondofour union with him.

Secondly, The ſcripture every where makes this giving, or indwelling of the ſpirit, the great mark and trialofour intereſt in Chriſt ; concluding from the prefence of it in us, poſitively, as inthe text; and fromthe abſenceofit, negatively, as in Rom.

viii. 9. " Now ifanymanhave not the ſpiritof Chriſt, the ſame " is none of his," Jude ver. 19." Senſual, nothaving the fpi-

" rit." This mark therefore agreeing to all believers, and to nonebut believers, and that always, and at all times, it mult needs clearly infer the foul's union with Chriſt, inwhomfoever itis found.

Thirdly, That which is acertain mark of our freedom from the covenantof works, and our title to the privileges of the co venant of grace, muſt needs alſo infer our union with Chrift, and ſpecial intereſt inhim; butthegiving,or indwelling of the

in us, isa certain mark of our freedom from thefirst covenant, under which all Chriſtleſs perſons ſtill ſtand, and our title to the ſpecial privileges ofthefecond covenant, in which nonebut the members are intereſted ; and,confequently, it fully proves our union with the Lord Jesus. This isplain from the apostle's reasoning, Gal. iv, 6, 7. " And becauſe ye are " ſons, God hath fent forth the ſpirit of his ſon into your " hearts, crying, Abba Father: Wherefore thou art no more " afervant, but afon; and if a fon, then heir of God, through " Chriſt." The ſpirit of the firſt covenantwas a fervile ſpirit, aſpirit offear and bondage, andtheythat wereunder that covenantwere notfans, butfervants; but the ſpirit of the new

SERM. XXIV. The Method of Grace. 445 covenant is a free, ingenuous ſpirit, acting in the ſtrength of God, and thoſe that do ſo, are the children of God ; and children inherit the bleſſed privileges, and royal immunities contained in that great charter, the covenant of grace : they are heirs of God, and the evidence of this their inheritance, by virtueof the fecond covenant, and of freedom from the fervitude, andbondage of the firſt covenant, is the Spirit of Christ in their hearts, crying, Abba Father ; So Gal. v. 18. " If ye be ledby " the Spirit, ye are not under the law." : Fourthly, If the eternal decree of God's electing love be executed, and the virtues andbenefits of the death of Chrift applied by the Spirit, untoevery foul inwhom he dwelleth, as a

Ipirit of fanctification; then ſuch a giving of the ſpirit untous, muſt needsbe a certain mark and proof of our fſpecial intereſt in

; but the decree of God's electing love is executed, and thebenefits of the blood of Chriſt are applied unto every foulin whom he dwelleth, as a Spirit of ſanctification. This is plain from 1Pet. i. 2. " Elect according to the foreknowledge of God

" the Father, through ſanctificationofthe Spirituntoobedience,

" and ſprinkling of the blood of Jesus Chrift:" Where you fee both God's election executed and theblood of Jeſus ſprinkled, orapplied unto us by the Spirit, which is given to us as a Spirit of ſanctification. There is a bleſſed order of working obſerved as proper to each perſonin the Godhead; the Father electeth, the Son redeemeth, the Spirit ſanctifieth, The Spirit is the laſt efficient in the work of our ſalvation ; what the Father decreed, and the Sonpurchased, that the Spirit applieth ; and ſo puts the laſt hand to the compleat ſalvation of believers, And this ſome divines give as the reasonwhy the fin against the Spirit is unpardonable, becauſehebeing the laſt agent, in order of working, ifthe heart ofa man be filledwith enmity against the Spirit, therecanbe no remedy for ſuch a fin; there is no looking back to the death of Chriſt, or to the love of God, for remedy. This fin against the Spirit is that obex infernalis, the deadlyſtop andbar tothe whole work of ſalvation; oppofitely, where the Spirit is received, obeyed, and dwelleth in the way of fanctification; into that foul the eternal love of God, the inestimable benefits of the blood of Chrift run freely, without any interruption; and, conſequently, the intereſt offuch afoul in Jefus Chriſt is beyond all diſpute. * Fifthly, The giving of the Spirit tous, or his reſiding in us, as a fanctifying Spirit, is every where in ſcripture made the pledgeandearneſt of eternal ſalvation, and, conſequently, muſt abundantlyconfirm, and provethe foul's intereſtin Chrift, Eph.

446 The Method of Grace. SERM . XXIV.

i. 13, 14. " Inwhom alſo after that ye believed, ye were fealed " with that holy Spirit of promiſe; which is the earnest of our " inheritance," &c. So, 2 Cor. i. 22. " who hath alſo ſealed us, and given the earnest of the Spirit in our hearts." And thus you have the point opened and confirmed. The use of all followeth :

Ufe. Nowtheonlyuſe I makeofthispoint, ſhallbe thatwhich liethdirectly, both in the view of the text, and of thedeſign for which it was choſen ; namely, by it to try and examine the truth of our intereſt, and the validity of our claim to Jeſus Chriſt. In pursuance of which deſign, I ſhall firſt lay down ſomegeneral rules, and then propoſe ſomeparticular trials.

First, I ſhall lay down ſome general rules for the due information of our minds in this point, upon which ſomuchdepends.

Rule 1. Though the Spirit of Godbe given to us, andworketh in us, yet he worketh not as a natural, and neceffary, but as a free and arbitrary agent : He neither aſſiſts, nor fanctifies, asthe fire burneth, ad ultimumfui poffe, as inuch as he can affift or fanctify, but as much as he pleaſeth ; " dividing to every " man ſeverally as he will," I Cor. xii. 11. Beſtowing greater meaſures ofgifts and graces upon ſome, thanupon others ; and aſſiſting the same perſon, more at one ſeaſon than another : and all this variety of operation floweth fromhis own good pleaſure: His grace is his own, he maygive it as he pleaſeth. Rule 2. There is a great difference in the manner of the Spirit's working before, and after the work of regeneration. Whilst we are unregenerate, he works upon us, as upondead creatures that work not at all with him; and what motion there is in our fouls, is a counter-motion tothe Spirit; but after regeneration it is not ſo, he then works upon acomplying, and willing mind : we work, and he aſſiſts, Rom. viii. 26. Our confcience witneſſeth, and he beareth witneſs with it, Rom. viii. 16. It is therefore an error ofdangerous conſequence tothink that fanctifiedperſons are not bound to ſtir, or ſtrive in the way ofduty, without a ſenſible impulſe, or perverting motion of the Spirit,

Ifa. Ixiv. 7.

Rule 3. Though the Spirit of God be given to believers, and worketh in them,yet believers themselvesmay do or omitfuchthings as may obstruct the working, and obfcure the very being of the Spirit of God in them : ita nos tractat, ut a nobis tractatur : He dealeth with us in his evidencing, and comforting-work, aswe dealwithhiminpointoftenderness and obedience to hisdictates: there is agrieving, yea, there is aquenching of the Spirit by the

SERM . XXIV. 447 The Method of Grace.

and corruptions ofthoſe hearts in which he dwelleth; and though he will not forſake his habitation, as a ſpirit of ſanctification, yet he may for a time deſert it is as a fpirit ofconfolation, Pfal. li. 11 .

Rule 4. Those things which discover the indwelling of the Spirit in believers are notso much the matter oftheirduties, orfubſtance of their actions, as the morefecret ſprings, holy aims, andſpiritual manner of their doing, orperforming of them. It is not ſo much the matter of a prayer, theneat and orderly expreffions inwhich it is uttered, as the inward ſenſe andſpiritual deſign of the foul : it is not the choice ofelegant words, whereby our conceptions are cloathed, or the copiouſneſs of the matter with which we are furnished; foreven a poor ftammering tongue, and broken language, may have more of the Spirit of God in it. This made Luther ſay, he ſaw more excellency in the duty ofa plain ruſtic Chriſtian, than in allthe triumphs of Cefar and Alexander. The beauty and excellency of ſpiritua duties is an inward hidden thing.

Rule 5. All the motions and operations of the Spirit are always harmonious, andfuitable to the written word, Iſa. viii. 20. " Tothe " law and to the testimony, ifthey ſpeak not according to this " word, it is becauſe there is no light inthem." The ſcriptures areby the inſpiration of the Spirit, therefore his inſpiration into the hearts of believers, muſt either ſubſtantially agree with the

or the inſpiration of the Spiritbe ſelf-repugnant, and contradictory to one another. It is very obſervable, that the works ofgracewrought by the Spirit in the hearts of believers, are repreſented to us in ſcripture, as a tranſcript, or copy of the written word, Jer. xxxi. 33. " I will write my law in their

" hearts." Now, as a true copy anſwers the original, word for word, letter for letter, point for point ; ſo do the works of the Spirit in our fouls, harmonize with the dictates of the Spirit in the ſcriptures : whatsoever motion therefore ſhall be found repugnant thereto, muſt not be fathered uponthe SpiritofGod, but laid at thedoor of its proper parents, the ſpirit oferror and corrupt nature .

Rule 6. Although the works of the Spirit, in all fanctifiedper. fons, dofubftantially agree, both with the written word, andwith one another, (as ten thousand copies, pennedfrom one original, must needs agree within themselves); yetas to themanner of infufionandoperation, there arefoundmany circumstantial differences. The Spirit of Goddoth nothold one and the fame method ofworking upon all hearts : thework ofgrace is introduced intofome fouls with more terror and trouble for fin, thanit is in

448 The Method of Grace. SERM . XXIV. others: hewroughtupon Pauloneway, upon Lydia in another way: he holds tome much longer under terrors and troubles thanhedothothers : inveterate and more prophane ſinners find

troubles for fin, and are held longer under them, than thoſe are, into whoſe hearts grace is more earlyand inſenſibly infufed by the Spirit's bleſſingupon religious education: but astheſehave leſs trouble than the other at firſt, ſocommonlythey have lefs clearness, and moredoubts and fears about thework of the Spirit afterwards.

Rule 7. There is a great difference found betwixt thefanctifying, and thecomforting influences of the Spirit upon believers, in respect ofconstancy andpermanency. His ſanctifying influences abide for ever in the foul, they neverdepart ; but his comforting influences come and go, and abide not long upon the hearts of believers. Sanctification belongs to the being ofa Chriftian, confolationonly tohis well-being: the firſt therefore is fixing and abiding, the latter various and inconſtant. Sanctificationbrings us to heaven hereafter, confolation brings heaven intous here: Ourfafety lies in the former, our cheerfulness onJy in the latter. There are times and ſeaſons, in the lives ofbe Jievers, wherein the Spirit of Goddoth more ſignally and eminentlyſeal theirſpirits, and raviſh their hearts withjoy unſpeak.

able: But what Bernard ſpeaketh is certainly true in theexperienceof Chriftians : " * It is a ſweet hour, and it is but anhour; "athingof thort continuance: the reliſh ofit isexceeding fweet, "but it is not often that Chriſtians taſte it." And ſo muchmay fuffice for the general rules about the inbeing, and workings of the Spirit in believers, for the better information of our under-

andprevention of mistakes in this matter : I hall next, according to promife, lay down the particular marks and trials, by which we maydifcern whether Godhath given us his Spirit or no ; by which grown Chriſtians, when they are ina due compoſed frame,may,by the afſiſtance of the Spirit of God, (for which therefore they are bound to pray), diſcern his indwelling andworking in themſelves . Evidence 1. In whomsoever the Spirit of Christ is a Spirit offanctification, to thatman or woman he hath been, more orless, a Spirit of conviction and humiliation. This is the order which the Spirit conftantly obſerves in adult, or grown converts, John xvi. 8, 9. " Andwhen he is come, he willreprove the world of

" fin, andof righteouſneſs, and ofjudgment : offinbecauſe

Rara hora, brevis mora ; fapit quidem fuaviſſime, fedgustatur rariffime. Bern.

SERM . XXIV. 449 The Method of Grace. " they believed not on me." This, you fee, is the methodhe obſerves all the world over ; he ſhall reprove, or convince the world of fin . Conviction of fin haththe fame reſpect unto fanctification, as the bloſſoms of trees have to the fruits that follow them : A bloſſon is butfructus imperfectus, et ordinabilis ; an imperfect fruit in itſelf, and in order to a more perfect and noble fruit. Where there are no bloffoms, we can expect no fruit; and where we fee no conviction of fin, we can expect no converfion to Chrift. Hath then the SpiritofGod been a Spirit of conviction to thee ? Hath he more particularly convinced thee of fin, " becauſe thou hast not believed on him?" i. e. hath he ſhewn thee thy fin and miſery, as an unbeliever ? Not only terrified and affrighted thy conſcience with this or that more notorious act of fin, but fully convinced thee of the ſtate of fin that thou art in by reaſon of thy unbelief; which holding thee from Chriſt, must needs alſo hold thee under, the guilt of all thy other ſins. This gives, at least, a ſtrong probability that God hath given thee his Spirit, eſpecially, when this conviction remains day and night upon thy foul, ſo that nothing but Chrift can give it reſt, and confequently the great enquiry ofthy foul is after Chriſt, and none but Chrift.

66 Evidence 2. As the Spirit of God hath been a convincing, sohe is a quickening Spirit, to all those to whom he is given ; Rom. viii. 2. The law of the Spirit of life in Chriſt Jeſus hath made me free from the law of fin and death:" He is the Spirit of life, (i. e.) the principle ofſpiritual life in the fouls whom he inhabiteth; for, uniting them to Chriſt,heunites them to the fountain of life; andthis ſpiritual life, inbelievers,manifeſts itſelfas the natural lifedoth in vital actions and operations. When the Spirit of God comes into the foul ofa man thatwas deadand ſenſeleſs under fin, " O (faith he) now Ibegin to feel " the weight and load of fin, Rom. vii. 24. now I begin to hunger and thirſt after Chriſt, and his ordinances, 1 Pet, ii. 2. now I begin to breathe after God in ſpiritual prayer," Acts ix . 11. Spiritual life hath its ſpiritual ſenſes, and ſuitable operations. O think uponthis, you that cannot feel anyburthen in fin, you that have no hungerings or thirſtings after Chriſt ;. how can the Spirit of God be in you ? Ido notdenybut there. may,at ſome times, be much deadneſs and ſenſeleſſneſsupon the hearts of Chriſtians, but this is their disease, not their nature ;.

it is but at ſometimes, not always, andwhen it is ſo withthem, they are burdenedwith it, and complain ofit, as their greatest affliction in this world; their ſpirits are noteasy and at reſt, in VOL. II. Mmm

450 The Method of Grace. SERM. XXIV. fuch acondition asyours are; their ſpirits are as a bone out of joint, anarm diſlocated, which cannot move any way without pain.

Evidence 3. Those towhom Godgiveth his Spirit havea tender fympathy with allthe interests andconcernments of Christ. This muſt needs be ſo, ifthe fame Spirit which is in Chriſt dwelleth altointhyheart ; ifthou be a partaker of his Spirit, thenwhat he loves, thou loveſt, and whathehateth, thou hateſt. This is avery plain cafe; even in nature itſelf, we find that the many members of the ſame naturalbody being animated by one and the ſame ſpirit of life, " whether one member ſuffer, all the " members ſuffer with it; or onemember be honoured, all the " members rejoice with it: now ye are the body of Chriſt, " and members in particular," I Cor. xii. 26, 27. For look, as Chriſt, thehead of thatbody is touched with a tender ſenſe and feelingof the miferies, and troubles of his people, he is perfecuted, when they are perfecuted, Acts ix. 4. ſothey that have the Spirit of Chrift in them, cannot be without a deep, and tender ſenſe of the reproach, anddiſhonours that are done to Chriſt : this is " as it were a ſword in their bones," Pfal. xlii. 3. If his public worſhip ceaſe, or the aſſemblies of his people are ſcattered; itcannotbutgo tothe hearts of all, inwhom the Spirit of Chriſt is : " They will be forrowful for " the folemn aſſemblies; the reproach of them will be a bur-

" den," Zeph. iii. 18. Thoſe that have the Spirit of Chrift donot moreearnestly long after any one thing in thisworld, than the advancement of Chriſt's intereſt, by converfion, and reformation inthekingdoms of the earth, Pfal. xlv. 3, 4. Paul could rejoice that Chriſt was preached, though his own afflictionswere increaſed, Phil. i. 16, 18. and John could rejoice that Chriſt increaſed, though he himself decreased ; yet therein was hisjoy fulfilled, John iii. 29. So, certainly, the concernments of Chriſt must, and will touch that heart which is the habitation of his Spirit. I cannot deny, but even agood Baruch maybe under a temptation to feek great things for himself, and betoomuch ſwallowedup in his ownconcernments,when God is plucking up and breakingdown, Jer. xlv. 4, 5. But this is onlythe influence of a temptation: the true temper and ſpirit ofa believer inclines him to forrow and mourning,when things are inthis ſadpoſture : Ezek. ix. 4. "Go through the midst of " the city, through the midst of Jerusalem, and fet a mark up- "on the foreheads of the menthat figh, andthat cry for allthe " abominations that be done in the midst thereof." O reader, lay thine hand upon thine heart: Is it thuswith

SERM . XXIV. The Method of Grace. 451 thee ? Doſt thou ſympathize with the affairs andconcernments of Chriſt in the world ? or, careft thou not which way things gowith the people of God, and goſpel of Chriſt, ſo long as thine own affairs profper, and all things are well with thee ?

Evidence 4. Wherever the Spirit of God dwelleth, hedoth, in Somedegree, mortify and fubdue the evils and corruptions of the foul inwhich he refides. This ſpirit luſteth against the flesh, Gal. v. 7. and believers, " through the Spirit, do mortify,the " deeds of the body," Rom. viii. 13. This is one ſpecial part of his fanctifying work. I do not ſay he ſo kills, and fubdues fin in believers, as that it ſhall never trouble, or defile themany more : No, no, that freedom belongs to the perfect ſtate in heaven, but its dominion is taken away, though its life be prolonged for a ſeaſon: It lives in believers ſtill, butnot upon the proviſion theywillingly make to fulfil the luft of it, Rom. xiii. 27. The deſign ofevery truebeliever, is co-incident with the deſign of the Spirit, to deſtroy, and mortify corruption : They long after the extirpation of it, and aredaily in the uſe of all fanctifiedmeans and inſtruments, toſubdue anddestroy it; the workings of their corruption, are the afflictions of their fouls, Rom. vii . 24. " O wretched man that I am, who ſhall deliver " me from thebody of this death ?" Andthere isnoone thing that ſweetens the thoughts of death to believers (except the fight, and full enjoymentof God) more than their expecteddeliverance from fin doth .

Evidence 5. Wherever the Spirit of God dwelleth in theway offanctification, in allfuchhe is the Spirit of prayer andfupplication, Rom. viii. 26. " Likwiſe the Spirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we ought, but the Spirit itſelf maketh interceſſion for us, with groanings which cannot be uttered:" Wherever he is poured out as the Spirit ofgrace, he is alſo poured out as the Spirit of fupplication, Zech. xii. 10. His praying, and his fanctifying in Auences are undivided. There is a threefold aſſiſtance that the Spirit gives unto ſanctified perſons in prayer. He helps them before they pray,byſetting anedge upon their defires and affections: He helpsthem inprayer,by ſupplying matters of requeft to them, teaching them what theyſhould ask of God : He af-

them inthe manner of prayer, ſupplying them with fuitable affections, and helping them tobe ſincere in all their defires to God. It is he that humbles the pride of their hearts, diſſolves, andbreaks the hardness of their hearts : Out of deadneſsmakes them lively; out of weakneſs makes them ſtrong. Mmm 2

452 The Method of Grace. SERM . XXIV. He aſſiſteth the ſpirits of believers after prayer, helping them to faith and patience, to believe, and wait for the returns, and anfwers of their prayers. O reader, reflect upon thy duties, conſider what ſpirituality, fincerity, humility, broken-heartedneſs, and melting affections after God, are to be found in thy duties : Is it ſo with thee ? Or doſt thou hurry over thy duties as an interruption tothy buſineſs, and pleaſures ? Are they an ungrateful talk, impofed upon thee by God, and thy own confcience ? Arethereno hungerings, and thirſtings after God in thyfoul? Or, if there be any pleaſure arifing to thee out of prayer, is it not from the oftentation of thy gifts ? If it be ſo, reflect fadly upon the carnal ſtate of thy heart; theſe things do not ſpeak the Spirit of grace and ſupplication tobe giventhee.

Evidence 6. Wherever the Spirit ofgrace inhabits, there is an heavenly, spiritualframe of mind accompanying, and evidencing the indwelling of the Spirit,Rom. viii. 5, 6. " For they that areaf- " ter the fleſh,do mind the things of the flesh; but they that are

" after the Spirit, the things of the Spirit : For, to be carnally " mindedisdeath; but tobeſpirituallyminded is life and peace." By the mind, underſtand the muſings, reaſonings, yea, and the cares, fears, delights and pleaſures of the foul, which followthe workings, and meditations of the mind. As theſe are,ſo are we ; if theſe be ordinarily, andhabitually taken up, and exercifedabout earthly things, then is the frame, and ſtate of the man carnal, and earthly : The workings of every ereature follow the being and nature of it. IfGod, Chriſt, heaven, and the world tocome, engage the thoughts, and affections of the foul, and the temper of ſuch a foul is ſpiritual, and the Spirit of Goddwelleth there ; this is the life of the regenerate, Phil. iii. 20. " Our converſation is in heaven;" and ſuch a frame of heart is life, and peace : A ferene, placid, andmost comfortable life. No pleaſures upon earth, nogratifications of the ſenſes do reliſh, and favour, as ſpiritual things do. Confider, therefore, which waythy heart ordinarily works, eſpecially in thy folitudes, and hours ofretirement. Theſethings will be a great evidence for, or against thy foul. David could ſay, "How precious are thy

" thoughts unto me,OGod ! Howgreat is thesum of them: " If I should count them, they are more in number than the " ſand; when I awake, I am Oill with thee," Pfal. cxxxix. 17,

18. Yet it must be acknowledged, for the relief of weaker Chriſtians, that there is a great difference and variety found in thismatter, among the people of God: For the ſtrength, ſteadi.

andconftancy ofa ſpiritual mind,reſult from thedepth, and improvement of ſanctification: The more grace, ſtill the more

SERM . XXIV. The Method of Grace. 453 evenneſs, ſpirituality, and conſtancy, there is in the motions of the heart after God. The minds of weak Chriſtians are more eaſily entangled in earthly vanities, and more frequently diverted by inward corruptions ; yet ſtill there is a ſpiritual Pondus, inclination, and bent of their hearts towards God; and the vanity, and corruption which hinders their communion with him, is theirgreatest grief,andburthen under whichthey groan in this world.

Evidence 7. Those towhom the Spirit of grace is given, are led by the Spirit, Rom. viii. 14. "As many as are led by the

Spirit of God, they are the Sons of God:" Sanctified fouls give themſelves up to thegovernment, and conduct of the Spirit ; they obey his voice, beg his direction, follow his motion, deny the follicitations of the flesh andblood, in obedience tohim,Gal.

i. 16. Andthey thatdo ſo, they are the fons of God. It is the office of the Spirit to guide us in all truth ; and it is our great duty tofollow his guidance. Hence it is, that in all enterpriſes, and undertakings, the people of God ſo earnestly beg direction, and counſel from him. " Lead me, O Lord, in thy righteouf66 neſs, (faith David) make thyway ſtraight before my face," Pfal. viii. 5. Theydare not, indoubtfulcafes, lean to their own understandings; yea, in pointsofduty,and inpoints offin, they dare not neglect the one, or commit the other, against the convictions, and perfuafions of their own confciences ; though troubles, and fufferings be unavoidable in that path ofduty, when they have balancedduties with fufferings, in their moſt ſerious thoughts, the conclufion and reſult will still be, it is better to obey God, than man, the dictates of the Spirit, rather than the counſels of flesh and blood .

But, before I leave this point, I reckon myself adebtor unto weak Chriſtians, and ſhail endeavour togive fatisfaction to ſome ſpecial doubts and fears, with which their minds are ordinarily entangled in this matter ; for it is a very plain cafe, that many fouls have the prefence, and ſanctification of the Spirit without the evidence and comfort thereof. Divers things are found in believers, which are ſo many fountains offears; anddoubts to them. And, Objection 1. First, I greatlydoubt the Spirit of God is notin me (faith a poor Chriſtian) becauſeof the greatdarkness, andignorancewhich clouds my foul; for I read, 1 John ii. 27. that he enlightneth the foulwhich he inhabiteth. " The anointing which 66 yehave received of him abideth in you, and ye need not that anyman teach you, but as the fame anointing teacheth you " of all things," Gr. but, alas, myunderstanding is weak and

454 The Method of Grace. SERM . XXIV. cloudy, I have need to learnofthe meanestof God's people : This only I know, that I know nothing as Iought toknow.

Sol. Two things are to be regarded in ſpiritual knowledge; viz. the quantity, and the efficacy thereof. Your condition dothnot ſomuch depend upon the meaſures of knowledge; for, haply, you are undermanynatural diſadvantages, and want thoſe helps and means of encreaſing knowledge, which others plentifully enjoy. Itmaybe you have wanted the helps of education, or have been encumbredby the neceſſities and cares of the world, which have allowed you but little leiſure for the improvement of your minds : But ifthat which you do know, be turned into practice and obedience, Col. i. 9, 10. If it have influenceupon your hearts, andtransformyour affections into a fpiritual frame and temper, 2 Cor. iii. 17, 18. Ifyour ignorancehumble you, and drive you to God daily for the increaſe of knowledge, one drop of ſuch knowledge, of Chriſt, and yourſelves as this, is more worth than a fea of human, moral, unfanctified, and ſpeculative knowledge : Tho' you know but little, yet that little being ſanctified, is ofgreat value : Though youknowbut little, time was whenye knew nothing of Jeſus Chriſt, or the ſtate of your own souls. In a word, though you know but little, that little youdo know will be ſtill increaſing, " like themorning light, which ſhineth more and more unto the

" perfect day," Prov. iv. 18. If thou knoweſt ſo much as brings thee to Chriſt, thou shalt ſhortlybe where thy knowledge

ſhall be as thelight atnoon-day.

Object. 2. I fometimes findmyheart raiſed, and my affections melted induties,but Idoubt itisina natural way, and not from the Spirit of God: could Ibe affured thoſe motions of my heart were from the Spirit of grace, and not merely a natural thing, itwouldbe fingular comfort, and fatisfaction tome.

Sol. First, Confider, whether this be not the ground of your fearanddoubting, becauſe you are fain to take pains in the way ofmeditation, prayer, and other duties, to bring your hearts to reliſh and favour the things of God ; whereas, it maybe, you expect your ſpiritual enlargements and comforts ſhould flow in uponyou ſpontaneously, anddrop from heaven immediately of their own accord, without any pains or induſtry of yours. Here maybe, (and probably is) a great mistake in this matter; for the Spirit of God works in the natural method, wherein affections uſe tobe raiſed, and makes use of ſuch duties as meditation and prayer, as inſtruments to do that work by, Ezek. xxxvi . 37. So David was forced to reaſon with, and chidehis own heart, Pfal. xlii. 5. Thy comfort and enlarge

SERM . XXIV. The Method of Grace. 455 ment may nevertheless be the fruit of the Spirit, becaufe God makes it ſpring up, and grow upon thyduties.

Secondly, Take this as a fure rule, whatsoever rifes from ſelf, always aims at, and terminates in ſelf. This ſtrean cannotbe carried higher thanthe fountain; iftherefore thy aim, and end in ſtriving for affections and enlargements in duty, be only to win applauſe from men, and appear to bewhat in reality thou art not, this, indeed is the fruit of nature, andavery corrupt and hypocritical nature ; but if thy heart be melted, or defire to be melted in the ſenſe of the evil of fin, in order to the farther mortification of it; and, under the apprehenfions of the freegrace and mercy of God in the pardon of fin, in order to theengaging of thyfoul more firmly tohim; iftheſe, or ſuch like, be thy ends and deſigns, or be promoted and furtheredby thineenlargements, and ſpiritual comforts, never reject them as themerefruitsofnature : A carnal rootcannot bring forth ſuch fruits as theſe.

Object. 3. Uponthe contrary, ſpiritual deadneſs, and indiſpofedneſs toduties, and to thoſe eſpecially which are more fecret,

and ſelf-denying than others, is theground uponwhich many ſpiritual fouls, who are yet truly gracious, do doubt the indwelling of the Spirit in them. O, faith fuch a foul, if the Spirit of God be in me, Why is it thus ? Could myheartbe ſo dead, ſo backward, and averſe to ſpiritual duties ? No, no; theſe things would be my meat andmydrink, the delights and pleaſures of my life.

Sol. First, Theſe things indeed are very fad, and argue thy heart tobe out of frame, as the body is, when it cannot reliſh the moſt defirable meats, or drinks : But the queſtion will be, how thyfoul behaves itſelf in ſuch a condition as this is ? whether this be eaſy orburdenſome tobe borneby thee ? * and if thou complain under it as a burden ; then, what pains thou takeſt to eaſe thyself, andget rid of it ?

Secondly, Know alſo, that there is a great difference betwixt ſpiritual death, and ſpiritualdeadness ; the former is the ſtate of theunregenerate, the latter is the diſeaſe and complaint of many thouſand regenerate fouls: IfDavid had not felt it as well as thee, hewould neverhave criedout ninetimesinthe compaſs of one Pfalm, Quicken me, quicken me. Besides,

He who inclines to that which isgood, and is averſe to that which is evil ; has adefire ofpleaſing God,though fometimesbeing ſeducedby evil concupifcence,through infirmityhe maycommitthat which isdiſpleaſing to God. Daven.

456 The Method of Grace. SERM . XXIV.

Thirdly, Though itbe often, it is not ſo always with thee; there are ſeaſons wherein the Lord breaks in upon thy heart, enlarges thy affections, and ſets thy foul at liberty ; to which times thou wiltdo well to have an eye, in theſe dark and cloudydays.

Object. 4. But the Spirit of God is the comforter as well as afanctifier : He doth not only enable men to believe, but after they believe, he alſo ſeals them, Eph. i. 13. But I walk in darkneſs, and am a ſtranger to the ſealing and comforting work of the Spirit : How therefore can I imagine the Spirit of God ſhould dwell in me, who go fromday today in the bitterneſs of my foul, mourning as without the fun ?

Sol. There is a two-fold fealing, and two-fold comfort : The Spirit fealethboth objectively in the work of ſanctification, and formally, in giving clear evidence of that work. Thou mayſt be ſealed in the first, whilst thou are not yet ſealed inthe ſecond ſenſe: Ifſo, thy condition is ſafe, although it be at prefent uncomfortable. And, as to comfort, that alſo is of two forts, viz.feminal, or actual : in the root, orinthe fruit; Light is fown for the righteous, Pfal. xcvii. 11. though the harvest, to reap and gather in thatjoy and comfort, be not yet come, Andthere are many other ways beſide that ofjoy and comfort, whereby the indwelling of the Spirit may evidence itſelf inthy foul: Ifhedo not enable thee to rejoice, yet ifhe enable thee fincerely to mourn for fin ; ifhedo not enlarge thy heart in comfort, yet if he humble andpurge thyheart by forrows ; ifhe deny thee the affurance of faith, andyetgivethee the dependance of faith, thou haft noreasontocallin queſtion, or deny the in. dwelling of the Spirit in thee for that caufe.

" Object. 5. Butthe apostle faith, "Theythatwalkinthe Spirit, fulfil the luſts of the flesh," Gal. v. 16. but I find myſelfentangled, and frequently overcomeby them : Therefore I doubtthe Spirit of God is not in me.

Sol. It is poſſible the ground ofyourdoubting maybe your mistake of the true ſenſe and meaning of that ſcripture : It is not the apostle's meaning inthat place, that finin believers doth not work, tempt, andoftentimes overcome, andcaptivate them; for thenhewould contradict himself in Rom. vii. 23. where he thus complains, " But I fee another law in mymembers, war- " ring against thelawofmy mind, andbringing me into captivityto the law of fin which is in my members." But two things are meant by that expreſſion, " Ye ſhall not fulfil the " luſts of the fleſh."

First, That theprinciple of grace will give a check to fin ia

SERM. XXIV. The Method of Grace. 457 its firſt motions, and cauſe it to miscarry in the womb, like an untimely birth, before it comes to its full maturity; it ſhall never be able to gain the full conſent of the will, as itdoth in the unregenerate.

Secondly, If, notwithstanding all the oppoſition grace makes tohinder thebirth, or commiſſion ofit, it doth yet prevail, and break forth into act ; yet ſuch acts of fin, as they are not committed without regret, ſo they are followed withshame,forrow, and true repentance: And thoſe very furprizals, and captivities of fin at one time, are made cautions andwarnings to prevent it at another time. Ifitbe ſo with thee, thou doſt not fulfil the lufts of the fleth.

Andnow, reader, upon the whole, ifuponexamination of thy heart by theſe rules, the Lord ſhall help thee to difcern the faving work of the Spirit upon thy foul, and thereby thine intereft in Chriſt, What a happy man or woman art thou ! what pleaſure will ariſetothy foul from ſuch adiſcovery ! Look upon the frame ofthine heart abfolutely as it is in itſelfat preſent, or comparatively, with what once itwas, and others ſtill are, and thouwilt find enough to tranſport and melt thy heart within thee: Certainlythis is the moſtglorious piece ofworkmanship that ever God wrought in theworld upon anyman,Eph. ii. 10.. The Spirit of God is come down from heaven, and hath hallowed thy foul tobea temple for himselfto dwell in ; as he hath faid, " I will dwell inthem, andwalk inthem, and I will

" be their God, and they ſhall be my people," 2 Cor. vii. 16. Moreover, this gift of the Spirit is a fure pledge and earnest of thy future glory : Time was, when there was no ſuch work uponthy foul. And, conſidering the frame and temper ofit, the total averſation, ſtrong oppoſition, androoted enmity that was init; it isthewonder of wonders, that ever fuch a work as this ſhould be wrought upon fuch anheart as thine ; that ever the Spirit of God, whoſe nature is pure and perfect holineſs,ſhouldchuſe ſuch anunclean, polluted, abominable heart toframe anhabitation for himself there todwell in ; to ſay of thyfoul(nowhis ſpiritual temple) ashe once ſaidofthe material temple at Jerufalem, Pfal. cxxxii. 13, 14. " The Lord hath choſenit, hehath defired itforhis habitation. This ismy reft for ever : Here will I dwell ; for I have defired it." O "

" whathath Goddone forthy foul!

Think, reader, andthink again: Are there not many thoufands intheworld of more ingenuous, ſweet, and amiabledifpoſitions thanthyself, whom yet the Spirit of God paffeth by, VOL. II. Non

SERM . XXV. and leaveth them as tabernacles for Satan to dwell in ? Such a one thou lately waſt, and hadſt ſtill remained, if God had not wrought for thee, beyond all the expectations and defires of thine own heart. O bleſs God, thatyou have received not the

458 The Method of Grace.

fpirit of the world, but the Spirit which is of God; that ye might know the things which are freely given unto you of God.

55 SERMONXXV.

Of the Nature and Neceſſity of the NEW CREATURE.

2 COR. V. 17. Therefore if any man be in Christ, he is a new creature : oll things are paffedaway ; behold, all thingsare become new.

YOU have feen one trial of an intereſt in Chriſt, in our laſt diſcourſe, namely, by the donation of the Spirit. We have here another trial of the fame matter, from one of the greateſt, and moſt noble effects of the Spirit upon our fouls ; namely, his work ofrenovation, or new creation : " Ifany man " be in Chriſt, he is a new creature." The apostle's ſcope in the immediate context, is to diſſuade Chriſtians from a carnal,

partiality, in their reſpects to men : Not to deſpiſethem afterthe manner of the world, according to the external differences, but the real internal worth, and excellency that is in men. This the apostle preſſes by two arguments ; one drawn from the end of Chriſt's death, verſe 15. which was to take off from theſe ſelfiſh deſigns, and carnal ends, by which the whole world is ſwayed. Secondly, From the new Spirit, by which believers are actuated : they that are in Chriſt, are to judge, and measure all things by a new rule : " If any man be

" in Chriſt, he is a new creature: Old things are paffed away;" q. d. we havedone with that low, ſelfiſh ſpirit of the world, which was wholly governed by carnal intereſt ; we are now to judge by a new rule, to be actuated from a new principle, aim ata new, and more noble end ; end ; "Behold, all things are become " new." In theſe words we have threegeneral parts, to be di ſtinctly confidered , viz.

1. The great queſtion tobe determined, "If any manbe in " Chrift?"

SERM . XXV. 459 The Method of Grace. 2. The rule by which it may be determined ; viz. " he is a " new creature."

3. This general rule more particularly explained ; "Old things are paſſed away; behold, all things are become new."

First, We have here the greatqueſtion to be determined, Whether a man be in Chriſt ? A queſtion, upon the determination whereof, we muſt ſtand, or fall for ever. By [being in Chrift] the apostle doth not here mean the general profeſſion of Chriſtianity, which gives a man the reputation of an intereſt in him ; but by being in Chriſt, he means an intereſt in him, by vital union with his perfon, and real participation of his benefits. Now this is the queſtion to be determined, the matter tobe tried ; than which, nothing canbe more folemn, and important in the whole world.

Secondly, The rule by which this great queſtion may be determined, viz. The new creation : " If any man be in Chriſt,

" he is a new creature." By this rule all the titles, and claims made to Chriſt in the profeſſing world, are to be examined.

[Ifany man] be he whathe will, high, or low, great, or ſmall ; learned, or illiterate ; young, or old; ifhe pretend intereſt in Chriſt, this is the ſtandardby which he must be tried: ifhe be in Chriſt, heis a new creature ; and ifhe be not a new creature, he is not in Chrift, let his endowments, gifts, confidence, and reputation be what they will : [A new creature] not new phyfically, he is the ſame perſon he was ; but a new creature, that is, acreature renewed by gracious principles, newly infuſed into him from above, which ſway him, and guide him in another manner, and to another end than ever he acted before ; and theſe gracious principles not being educed out ofany thing, which was pre-exiſtent inman,butinfuſed de novo, from above, are therefore called, in this place, a new creature : This is the rule, by which our claim to Chriſt must be determined.

Thirdly, This general rule is here more particularly explained; " Old things are paſſed away; behold, all things are become " new." He fatisfies not himself to lay down this rule concifely, or expreſs it ingeneral terms, by tellingus, themanin Chriſt must be z new creature ; but more particularly, he ſhews uswhat this new creature is, and whatthe partsthereofare ; viz . Both

1. The privative part; "Old things are paſſed away." 2. The poſitive part thereof; " Allthings are become new." Byold things, he means all thoſe carnal principles, felf-ends, and fleſhly lufts, belonging to the carnal ſtate, or the old man : Nnn 2

460 The Method of Grace. SERM. XXV. all theſe are passed away; " * not simply, and perfectly, but " only in parts at preſent, and wholly inhope, and expectation " hereafter." So much briefly of the privative part of the new creature, " Old things are paſſed away." A word or two must be ſpoken of the positive part ; "All things are become " new." He means not that the old faculties of the foul are aboliſhed, and new ones created in their room: but as our bodiesmaybe faid to be newbodies, by reaſon of their new endowments, and qualities ſuper-induced, and bestowed upon them in their refurrection ; ſo our fouls are now renewed by the infuſion of newgracious principles into them, in the work ofregeneration. Theſe two parts, viz. the privative part, the paſſing away of old things ; and thepositive part, the renewing of all things, do, betwixt them, comprize the whole nature of

which, in other ſcriptures, is expreſſedby equivalent phrafes; ſometimes by putting off the old, andputting on the new man, Eph. iv. 24. ſometimes by dying unto fin, and living unto righteousness, Rom. vi. 11. which is the ſelf-fame thing the apostlehere intends, by the paſſing away of old things, and making all things new. And becauſe this is the moſt excellent, glorious, and admirable work of the Spirit, which is, or canbe wrought uponman in this world; therefore the apostle aſſerts it with an ecce, a note of ſpecial remark, and obſervation, Behold, all things are become new;" q. d. Behold and admire thisſurprizing, marvellous change which God hath madeupon men; they are come out of darkneſs into his marvellous light,

1. Pet. ii. 9. out of the old, as it were, into a new world; " Behold, all things are become new." Hence note, Doct. That God's creatingofa newfupernaturalwork ofgrace inthefoul ofany man, is that man'sfure, and infallible evi dence ofafaving interest in Jesus Christ. Suitable hereunto are thoſe words of the apostle, Eph. iv. 20, 21, 22, 23, 24. " Butye have not ſo learned Chriſt; ifſobe that " yehaveheard him, andhavebeentaught by him, asthe truth " is in Jeſus : Thatye put off, concerning the former converſa- " ſation, the old man, which is corrupt, according to deceitful " luſts: and be renewed in the Spirit of your mind: and that " yeput on the new man,which after God is created in righte- " ouſneſs and true holiness." Where we have, in other words oftheſame importance, thevery felf-famedefcription oftheman that is in Chrift, which the apostle gives us in this text. Now,

Non fimpliciter, es perfecte, fed partimfpe. Eſtius in lac.

SERM . XXV. 460 The Method of Graces fortheopeningand ſtating of this point, it will be neceſſary that

I ſhew you,

1. Why the regenerating work of the Spirit is called a new creation.

2. Inwhat reſpects every foul that is in Chriſt is renewed, or made a new creature.

3. What are the remarkable properties, and qualities of this new creature,

4.Theneceffityofthis new creation to all that are in Chriſt. 5.How this new creation evidences our intereſt in Chrift. 6. And then apply the whole in the proper ufes of it. First, Why the regenerating work of the Spirit is calleda new creation. This must be our firſt enquiry. And, doubtleſs, the reason of this appellation is the analogy, proportion, and fimilitude which is found betwixt the work of regeneration, and God's work in the first creation. And their agreement, and proportion will be found in the following particulars.

First, The ſamealmighty Author who createdthe world, createth alſo this work ofgrace inthe foul of man, 2 Cor. iv. 6. " God, who commanded the light to ſnine outofdarkness, hath

" ſhined into our hearts, to give the light of the knowledge of

" the glory of God in the face of Jesus Chrift." The fame powerful word which created the natural, createth alſo the ſpiritual light. † It is equally abſurdfor any man to ſay, I makemy ſelfto repent, or tobelieve, as it is to ſay, I made myſelfto exiſt, andbe.

Secondly, The first thing that God created in the natural worldwas light, Gen. i. 3. and the first thing which God createth in the new creation, is the light of ſpiritual knowledge, Col. iii. 10. "And have puton the new man, which is renewed

" in knowledge after the image ofhimthat created him."

Thirdly, Creation is out ofnothing; it requires no pre-exiftentmatter; itdoth not bring onethingout ofanother, butfomethingoutof nothing ; it gives a being to that which before had nobeing : So it isalſo in the newcreation, I Pet. ii 9, 10. " Who "hath called you out of darkness into his marvellous light ; " which intime paſtwere not a people, but are now the people

" of God; which hadnot obtained mercy, but now have ob- " tained mercy." The work ofgrace is not educed out of the power andprinciples ofnature, but itis apurework ofcreation.

Minus eft, tefeciſſe hominem, quamfanctum, i. e. We may fooner make ourſelves men, than ſaints.

462 The Method of Grace. SERM . XXV. TheHeathenphiloſophers could neitherunderſtand, nor acknowledge the creation of the world,becauſe that notionwas repugnant to this maxim of reaſon, ex nihilo nihilfit, out ofnothing, nothing canbe made. Thus did they infanirecum ratione, befool themselves with their own reasonings; and after the ſame manner ſome great pretenders to reaſon among us, voting it an abfurdity to affirm, that the work ofgrace is not virtually, and potentially contained in nature, the new creation in theold.

Fourthly, Itwas the virtue and efficacyofthe Spirit of God, which gave the natural world its beingby creation ; Gen. i. 2.

the Spirit of God moved upon the face of the waters ; it hovered over the chaos, as the wings ofa bird do over her eggs, as the fame word is rendered, Deut. xxxii. 11. cheriſhing, as it were by incubation, that rude maſs by a ſecret quickening influence by which it drew all the creatures into their ſeveral forms, and particular natures. Soit is in the new creation ; a quickening influence must come from the Spirit of God, or elſe the new creation can never be formed in us ; John iii. 8. " So " is every one that is born of the Spirit." And ver. 6. " That " which is born of the Spirit, is ſpirit.'

Fifthly, The word of God was the inſtrument of the firſt creation : Pfal xxxiii. 6, 9. "By the word of the Lord were " the heavens made, and all the host of them by the breath of " his mouth : For he ſpake, and itwas done; he commanded, " and it ſtood faſt." The word of God is alſo the inſtrument of the new creation, or work of grace in man ; 1 Pet. i. 23.

Being born again, not of corruptible ſeed, butof incorrupσε

" tible ; by the word of God, which liveth, and abideth for " ever." So James i. 18. " Of his own will begat he us, with " the word of truth :" Of his own will, that was the impulſive cauſe; with the word of truth, that is the inſtrumental cauſe. Great reſpect, and honour, love anddelight, isdue to theword upon this account, that it is the inſtrument of our regeneration, or new creation .

Sixthly, Theſame powerwhich created the world, ſtill under-props and fupports it in its being: the world owes its converſation, as well as its exiſtence, to the power of God, without which it could not ſubſiſt one moment. Juſt ſo it is with the new creation, which entirelydepends upon the preferving power which firſt formed it ; Jude ver. 1. " Preſerved in Chriſt " Jefus;" and 1 Pet. i. 5." Who were kept by the power of

God, through faith, unto ſalvation." As in a naturalway we live, move, and have our being in God," Acts xvii . 28, foin a fpiritual way, we continuebelieving, repenting, loving,

SERM . XXV. The Method of Grace. 463 anddelighting in God; withoutwhoſe continued influence uponour fouls, we could do neither.

Seventhly, In a word, God ſurveyed the firſt creation with complacence and great delight ; he beheld the works of his hands, and approved them as very good, Gen. i. 31. So this alſo in the ſecond creation; nothing pleaſeth and delights God more than the works of grace in the fouls of his people. It is not an outward privilege of nature, or gift of providence, which commends any man to God; " Circumcifion is nothing, and

" uncircumcifion is nothing, but a new creature," Gal. vi. 15. Andthus you fee upon what grounds theworkof regeneration inman, is ſtileda new creature ; which was the firſt thing tobe opened.

Secondly, Next we muſt enquire, in what reſpects every foul that is in Chriſt, is renewed, or made a new creature : and here we ſhall find a threefold renovation of every man that is in Chriſt, viz.

1. In his ſtate and condition. 2. In his frame and conſtitution. 3. In his practice and converſation. First, He is renewed in his ſtateand condition; for he paſſeth from death to life, in his juſtification, 1 John iii. 14. He was condemned by the law, he is now justified freely by grace, through the redemption which is in Chriſt: he was under the curſeofthe first covenant ; he is under the bleſſing of the new covenant: he was afar off, but is now made nigh unto God : an alien, a ſtranger once,now of the houshold of God, Eph. ii.

12, 13. O bleſſed change, from a fad to a ſweet and comfortable condition ! " There is therefore no condemnation to them " which are in Chriſt Jeſus," Rom. viii. 1.

Secondly, Every man in Chriſt is renewed in his frame and conſtitution; all the faculties and affections of his foul are renewed by regeneration: his underſtanding was dark, but now is light in the Lord, Eph. v. 8. his confcience was dead and ſecure, or full of guilt and horror, but is now become tender, watchful, and fullofpeace,Heb. ix. 14. his will was rebellious,

and inflexible; but is now made obedient, and complying with the will of God, Pfal. cx. 2. his defires did once pant, and ſpend themſelves in the pursuit of vanities, now theyare ſet upon God, Ifa. xxvi. 8. his lovedid fondlydote upon enſnaring earthly objects, now it is ſwallowed up in the infinite excellencies of God and Chriſt, Pfal. cxix. 97. his joy was once in trifles, and things of nought, now his rejoicing is in Chrift Jeſus, Phil. iii. 3. his fears once were about noxious

464 The Method of Grace. SERM. XXV.

creatures, now God is the object of the fear ofreverence, Acts ix. 31. and ſin the objectof the fear ofcaution, 2 Cor. vii. 11. his hopes and expectations were only from the world preſent, butnow from that tocome, Heb. vi. 19. Thus the foul in its faculties andaffections is renewed; whichbeingdone, themem bers and leuſes of the body must needs bedeſtinated, and em ployed by it in new services ; no more tobe theweapons ofunrightcouſnefs, but inſtruments of fervice to Jefus Chrift, Rom. vi. 19. Andthus allthat are in Chrift are renewed in their frame and conftitution .

Thirdly, The man in Chriſt isrenewed in his practice and converfation : the mannerofoperation always follows the nature ofbeings. Now the regenerate not being what they were, cannotwalk and act as once theydid; Eph. ii. 1, 2, 3. " And you " hath hequickened, whowereoncedead in treſpaſſesandfins; "wherein ye walkedaccordingto the course of this world." They were carried away, like waterby the ſtrength of the tide, by the influence of their own corrupt natures, and the cuſtoms and examples of the world; but the cafe is nowaltered. So in 1 Cor. vi. 11. the apostle ſhews believers their old companionsinfin,and tells them, " Such were ſome ofyou,but ye are "waſhed, but ye are ſanctified," &c. q. d. the world is now well altered with you, thanks be to the grace of God for it. This wonderful change of practice, which is ſo univerfal, and remarkable in all the regenerate, and immediately confequent upon their converfion, ſets the world a wondering at them ;

I Pet. iv. 4. Wherein they think it ſtrange, that you run not "with them into the fame exceſs ofriot, ſpeaking evil ofyou . " They think it ſtrange :" * The word fignifies to fſtand and gaze, as the hendoth which hath brooded, and hatched partridge eggs, when the feeth the chickens which the hath brought forth, take thewingandfly awayfrom her. Thusdo themen of the world ſtand amazed to fee their old companions in fin, whoſe language once wasvain andearthly, itmay be, profane and filthy, now to be praying, ſpeaking of God, heaven, and things ſpiritual, having no more to do with them, as to fin, except by way of reprehenfion and admonition: this amazes the world, and makes them look with a strange admiring eye upon the people of God.

*Εν ω ξενίζονται, i. e. Then ſtand amazed, asat the fight ofanunſeen thing. Bern. Ils se trouvent tous noveaux, etcommeen un autre monde, i. e. They find themfelves all new, andas in another world.

SERM . XXV. The Method of Grace. 465 Thirdly, In the next placeletusenquire intotheproperties and qualities of this new creature, and ſhewyou, as we are able, what theyare : yet, reader, expectnot here an exact and accurate accountof thatwhich is ſogreat a mystery; for if queſtionsmaybe moved about a filly flie, which may puzzle the greatest philoſopher to refolve them ; how much more may we conceive this great and marvellous work of God,the most mysterious and admirable of all his works, to ſurmount the underſtandings of the moſt illuminated Chriſtians ? O how little do we know of the nature, properties and operations of this new creature ! So far as God hath revealed it to our weak underſtandings, we may ſpeak of it. And, Y First, Theſcripture ſpeaks ofitas a thing ofgreatdifficulty tobeconceivedbyman, John iii. 8. " The wind bloweth where " it liſteth, and thou hearest the found thereof, but canſt not " tell whence it cometh, and whither it goeth : So is every one " that is born of the Spirit." The original of winds is a queftion ofgreat difficulty in philofophy : We hear the voice of the wind, feels its mighty force, and behold its ſtrange effects; but neither know whence it comes, or whither it goes. Ask a man, Do you hear the wind blow ? Yes. Do you feel it blow? Yes, very ſenſibly. Do you see the effects of it, rending and overturning the trees ? Yes, very plainly. But can you deſcribe its nature, or declare its original ? No, that is a mystery which I donot underſtand. Whyjuſt ſo it is with him that is born of the Spirit. The holy Spirit of God, whoſe nature, and operationswe underſtandbut littleof, comes fromheaven, quickens, and influences our fouls, beats down, and mortifies our luſts by his almighty Power : Theſe effects of the Spirit in us we experimentally feel, and ſenſibly diſcern : But how the Spirit of God, firſt entred into, and quickened our fouls, and produced this new creature in them, we underſtand little more of it, than how the bones do grow in the womb of her that is with child, Ecclef. xi. 5. Therefore is the life of the new creature called a hidden life, Col. iii. 3. The nature of that life is not only hidden totally from all carnal men, but in a very greatmeaſure it is an hidden, and unknown life unto ſpiritual men, though themselves be the fubjects of it. Secondly, But though this life of the new creature be a great mystery, and ſecret inſome reſpects ; yet ſo far as it is known, and appears untous, the new creature isthe most beautiful, and lovely creature that ever God made ; for the beauty of the Lordhimself isuponit : " The newman is created after God," VOL. II.

466 SERM. XXV. The Method of Grace.

Eph. iv. 24.As the picture is drawn after the man, it isa draught of God himself delineated by the Spirit, that admirable Artiſt, uponthe foul of man. Holiness is the beauty, and glory of God; and in holiness the new creature is created after God's own image, Col. iii. 10. The regenerate foulhereby becomes holy, 1 John iii. 3. not effentially holy, as God is,noryet efficientlyholy; for the regenerate foul can neither make itſelf, nor othersholy : Butthe lifeof the new creature maybe faid to reſemble the life of God in this, that as God lives to himself, ſo the new creature wholly lives to God; as God loves holiness, and hates the contrary, ſo doth the new creature ; it is in theſe things formed after theimageof God that created it. WhenGod creates this creature in the foul of man, we are ſaid then tobe " partakers of the divine nature," 2 Pet. i. 4. So that there canbe nothingcommunicatedunto men, which beautifies, and adorns their fouls as this new creation doth : Mendo not reſemble God as they are noble, and as they are rich, but as they are holy: no gift, no endowment ofnature imbelliſhes the foul as this new creaturedoth : An awful Majesty lits upon thebrow of the newcreature, commanding the greateft, and worſt of men todo homage to it, Mark vi. 20. Yea, ſuch is the beauty of the new creature, that Chriſt, its author, is alfo its admirer, Cant. iv. 9. "Thou hast raviſhed mine heart with one ofthine eyes." Thirdly, This new creature is created inman, upon the higheſt deſign that ever any work of God was wrought : the end of its creationand infufion is high and noble : falvation tothe foul in which it is wrought; this is both thefinis operis, and the finis operantis : It is the deſign,both of the work, and of the workman that wrought it. When we receive the end of our faith, we receivethe ſalvation of our fouls ; falvation is the end of faith: as death is the end of fin, ſo life eternal is the end ofgrace. The new creature doth, by the inſtinct and steady direction of its own nature, take its courſe as directly to God, andto heaven, theplace of his full enjoyment, as the riversdo to the ocean ; it declares itſelf to be made for God, by its reſtleſs workings after him; and as falvation is the end of the new creature, ſo it is the exprefs deſign, and endofhim that created it. 2Cor. v. 5. " Now he that hath wrought us for the ſelf " fame thing, is God ;" by this workmanship of his upon our fouls, he is now poliſhing, preparing, and " making them meet " to be partakersofthe inheritance of the faints in light," Col. 1.12. Fourthly, This new creation is the moſt neceſſary work that ever God wrought upon the foul of man: the eternal well-be-

SERM. XXV. 467 The Method of Grace. ing of his foul depends upon it; and without it no man ſhall ſee God, Heb . xii. 14. and John i. 3, 5. " Except yebe regene- " rate, and born again, you cannot fee the kingdom of God." Canyoube ſaved without Chriſt ? Youknowyou cannot. Can youhave intereſt in Chriſt without the new creature ? My text exprefly tells you itcan neverbe ; for, " If anymanbe in Chriſt, " he is a new creature." O reader, whatever flight thoughts of this matter, and with what a careless and unconcerned eye foover thou readeſt these lines ; yet know thou must either be a new creature, or amiferable anddamned creature for ever.

civility without the new creature could fave thee, why are not the moral Heathens saved alſo ? If ſtrictness of life without the new creature could ſave thee, whydid it not ſave the Scribes and Pharifees alſo ? Ifan high profeſſion ofreligion without the new creature can ſave thee, why did it not ſave Judas, Hymenaeus and Philetus alſo ? Nothing is more evident than this, that no repentance, obedience, ſelf-denial, prayers, tears, reformations or ordinances, without the new creation, avail any thing to the ſalvation ofthy foul : the very blood of Chriſt himself withoutthe new creature neverdid, and never willſave any man. Oh how neceſſary a work is thenew creation! " Circumcifion a- " vails nothing, and uncircumcifion nothing : but a new crea- " ture."

Fifthly,The new creature is a marvellous and wonderful creature: there are many wonders in the firſt creation, " The " works of the Lord are great, fought out of allthemthat have " pleaſure therein," Pfal. cxi. 2. But there are no wonders in nature, like thoſe ingrace. Is it not the greatest wonder that everwas ſeen in the world (except the incarnation of the Son of God) to fee the nature andtemper of man ſo altered and changed as it is by grace ? to ſee lafcivious Corinthians, and idolatrous Ephesians become mortified and heavenly Chriſtians ? to fee a fierce and cruel perfecutor, become a glorious confeffor and fufferer for Chrift ? Gal.i. 23. to ſee the carnalmind of man, which was lately fully fet in a strong bent to the world, to be wholly takenofffrom its luſts, and ſet uponthings that are ſpiritual and heavenly ? Certainly itwas not a greater miracle to fee dead Lazarus come out of hisfepulchre, than it is to fee the deadand carnal mindcoming out of its luſts to embrace Jeſus Chriſt ; it was not a greater wonder to ſee the dead anddry bones in the valley tomove andcome together, than itis to fee adead foul moving after God, and moving to Chriſt, in the way of faith.

Sixthly, The new creature is an immortal creature, a crea 0002

468 The Method of Grace. SERM. XXV. ture that ſhallnever feedeath, John iv. 14. it is in the foul of man, awell ofwater, ſpringing up unto eternal life. I will not adventure to ſay, it is immortal in its ownnature, for it is but a creature, as my text calls it; and we know, that eſſential interminability is the incommunicable property of God : The new creaturehath, both abeginning,and ſucceſſion; andthereforemight, alſo, have an end, as toany thing in itſelf, or its own nature : Experience, alſo, ſhews us, that it is capable, both of increaſing, and decreaſing, andmay bebrought nighuntodeath, Rev. iii. 2. The works of the Spirit, in believers, may be ready to die; but though its perpetuity flow not out of its own nature, it flows out of God's covenant and promiſes, which make it an immortal creature : when all other excellencies in mango away, as at death they will, Job iv. 21. this excellency, only, remains : our gifts may leave us, our friends leave us, our eſtates leave us ; but our graces will never leave us: they aſcendwith the foul, (in which they inhere), into glory,when the ſtroke ofdeath ſeparates it from thebody.

Seventhly. The new creature is an heavenly creature : " It " is notborn of fleſh, nor of blood, orofthe will of man, but

" of God," John i. 13. its defcent and original is heavenly, it is ſpirit born ofſpirit, John iii. 6. its center is heaven, and thither are all its tendencies, Pfal. lxiii. 8. its proper food, on which it lives, are heavenly things, Pfal. iv. 6, 7. Itcannot feed, as other creaturesdo, upon earthly things ; the object of allits delight, and love, is inheaven. Pfal. lxxiii. 26. " Whom have " I in heavenbut thee ? The hopes and expectations of the new creature are all from heaven; it looks for little in this world, but waits for the coming of the Lord. The life of the new creature upon earth, is a life ofpatient waiting for Chriſt ; his deſires, and longings, are after heaven, Phil. i. 23. The fleſh, indeed, lingers, and woulddelay, butthe new creature haftens, andwould fainbe gone, 2 Cor. v. 2. It isnotathome whilſt it is here; itcame from heaven, and cannotbe quiet, nor fuffer the foul, in which it dwells, to be ſo, until it comes thither again.

Eightly, The new creature is an active, and laborious creature: no fooner it isborn, but itis acting in the foul. Acts ix. 6. Behold beprayeth ! Activity is itsvery nature. Gal. v. 25. " Ifwe live in the Spirit, let us walk in the Spirit." Nor is it to be admired, thatit ſhould be always active, and ſtirring in thefoul, feeingactivity in obedience was the very end for which it was created. " For we are his workmanſhip, created in Chrift " Jeſus unto good works, " Eph. ii. 10. and he that isacted in

SERM . XXV. The Method of Grace. 469 1 theduties of religion, by this principle of the new creature, or nature, will (fo far as that principle acts him) delight todo the will of God ; rejoice intheway of his commandments, andfindthe ſweetest pleaſure in the pathsof duty.

Ninthly, The new creature is a thriving creature, growing from ſtrength to ſtrength, 1 Pet. ii. 2.and changing, the foul in which it is ſubjected, from glory unto glory, 2 Cor. iii. 18. Thevigorous tendencies, and conſtant ſtrivings, of this new creature, are to attain its just perfection and maturity, Phil. üi. 11.

Itcan endure no ſtints and limits to its defires, ſhort of perfection; every degree of ſtrength it attains, doth but whet and ſharpenhisdefires after higherdegrees : Upon this account, itgreatly delights in the ordinances of God,duties ofreligion,and fociety of the faints ; as they are helps and improvements to it, in order to its great deſign.

Tenthly, The new creature, is a creature of wonderfulprefervations * : There are manywonders ofdivine providence, in the preſervation of our natural lives, but nonelike those whereby the life of the new creature is preferved in our fouls : There are critical times oftemptation and deſertion, inwhichitis ready to die, Rev. iii. 2. the degrees of its ſtrength, and livelineſs, are ſometimes fadly abated, and its ſweet and comfortable workings intermitted, Rev. ii. 4. the evidences by which its being inus, was wont tobe diſcovered, may be, andoften are darkened, 2 Pet. i. 9. and the foul, in which it is, may draw very fad concluſions, about the iſſue and event; concluding its life not only tobe hazarded, but quite extinguiſhed, Pfal. li. 10. 11, 12. but though it be ready to die, God wonderfully preferves it from death; ithath as wellits reviving, as its faintingſeaſons. And thus you fee, what are the lovely, and eximious properties of the new creature. In the next place, Fourthly, We willdemonſtratethe neceffity of this new creation, to all that are in Chriſt, and by him expect to attain ſalvation; and the neceſſity of the new creature will appear divers ways.

First, From the poſitive and expreſs will of God, revealed'n ſcripture, touching this matter: Search the ſcriptures, and you

Graceindeed cannotbetotally intermitted, nor finally loſt, but there maybe an omiſſion of the act, though notan omiſſionofthe habit, the act may be perverted though the faith cannot be fubverted, itmaybe ſhaken, though not shaken out ; its fruits may fall, but its ſap lies hid in the root; the effect ofjustification maybe ſuſpended, but the ſtate of thejuſtified cannotbe diffolved. Suffrag. Brit.

470 SERM. XXV. The Method of Grace. 'ſhall find God hath laid thewhole ſtreſs and weight of your eternal happiness, byJeſus Chriſt, upon this work of the Spiritin your fouls. So our Saviour tells Nicodemus,John iii. 5. "Ve " rily, verily, I ſayunto thee, except a manbe born ofwater, " and of the Spirit he cannot enter into thekingdom of God." Agreeablewhereunto are thoſe words of the apostle, Heb. xii.

14. " Without holiness no man ſhall fee the Lord." And whereas ſome may think, that their birth-right privileges, enjoyment ofordinances, and profeſſion ofreligion,maycommend them to God'sacceptance, without this new creation; he thews them how fond, and ungrounded, all ſuch hopes are. Gal. vi. 15. " For in Chriſt Jeſus neithercircumcifion availeth any thing, nor " uncircumcifion, but a new creature." Chriſt, and heaven, are the gifts of God, and he is at liberty to beſtow them, upon whatterms andconditions he pleaſeth; and this is theway, the onlyway, and ſtated method, in which he willbring men, by Chrift, untoglory : Men may raſe out the impreſſions of theſe things from theirown hearts, but theycannever alterthe fettled courſe and method of ſalvation : Either we must be new creatures, as the precepts of the word command us, or loſt, anddamned creatures, as the threatenings of the word plainly tell us.

Secondly, This new creation, is the inchoative part of that great falvation which we expect, through Chriſt, and therefore, without this, all hopes, and expectations ofſalvation, muſtvaniſh : Salvation, and renovation, are inſeparably connected. Our glory in heaven, if we rightlyunderstand its nature, con-

intwo things ; namely, our affimilation to God, and our fruition of God: andboth theſe take theirbeginning, and riſe, from our renovation inthis world. Herewebegin tobechanged into his image, in fomedegree, 2 Cor. iii. 18. for the new man is created after God, as was opened above. In the work of Grace, God is faid to begin that good work, which is to be finished, or confummated, in the day of Chrift, Phil. i. 6. Now nothing canbe more irrational, than to imagine, that ever that Cefign, or work, ſhould be finiſhed, or perfected, which never had a beginning.

Thirdly, So neceffary is the new creation, to all that expect falvation by Chriſt, that, without this, heaven would be no heaven, and the glory thereof no glory to us, by reaſon of the unfuitableness, and averſion of our carnal minds thereunto ;

The carnal mind is enmity against God," Rom. viii. 7. and enmity is exclufive of all complacency anddelight : There is a neceffity of a fuitable and agreeable frame of heart to God, in

SERM. XXV. The Method of Grace. 471 order to that complacential reſt of our souls inhim : And this agreeable temper is wroughtby ournew creation. 2Cor.v.5. He that hath wrought us for the ſelf-fame thing, is God:" Renovation, you fee, is the working, or moulding of aman's

into anagreeable temper, or, as itis in Col. i. 12. themaking ofus meet forthe inheritanceofthe faints in light.

Fromall which, it follows, that ſeeing there can be no complacence, or delight in God,without fuitableneſs, andconformity tohim, as is plain, from I John iii. 2. as well as from the reaſon and nature of the thing itſelf; either God must become, like us, ſuitable to our finful, corrupt, and vain hearts, which were but a rude blafphemy once to imagine; or elſe we must bemade agreeable and ſuitable to God, which is the very thing Iamnow proving the neceffity of.

Fourthly, There is an abfolute neceſſity of the new creature, toall that expect intereſt in Chriſt, and the glory to come;

all thecharacters, marks, and ſigns of ſuch an intereſt, are conſtantly taken from the new creature wrought in us. Look over all the marks and ſigns ofintereſt in Chrift, or falvation by him, which are diſperſed through the fcriptures, and you ſhall ſtill find purity of heart, Mat. v. 8. Holiness both in principle, and practice, Heb. xii. 14. Mortification offin, Rom. viii. 13 : Longing for Chrift's appearance, 2 Tim. iv. 8. with multitudes more of the ſame nature, tobe conſtantly made the marks, and ſigns of our falvation by Chriſt. So that eitherwe must have a new bible, or a new heart : For if theſe ſcriptures bethe true and faithful words of God, no unrenewed creature can ſeehis face; which was the fourth thing to be opened.

Fifthly,The last thing tobe opened, is,how the new creation is an infallible proof, and evidence, of the foul's intereſt in Chriſt ; and this will appear divers ways.

First, Where all the faving graces of the Spirit are, there intereſt in Chriſt, must needs be certain ; and where the new creature is, there all the ſaving graces of the Spirit are: For what isthe new creature, but the frame, or ſyſtem of all ſpecial ſavinggraces ? Itisnot this, or that particular grace, as faith, or hope, or love to God, which conftitutes the new creature ; for theſe arebut as ſo many particular limbs, or branches ofit: but thenew creature is comprehenfive of allthe graces of the Spirit. Gal. v. 22, 23. " The fruit of the Spirit is love, peace, joy, " long-fuffering, gentleneſs, goodness, faith, meekneſs, temper- " ance," &c. Anyone of the ſaving, ſpecialgraces of the Spirit gives proof of our intereſt in Chrift : how much more, then,

472 The Method of Grace. SERM . XXV. the new creature, which isthe complex frame, or ſyſtem of all the graces together ?

Secondly, To conclude; Where all the causes of an intereſt in Chriſt are found, and all the effects and fruits ofan intereſt in Chriſt do appear ; there, undoubtedly, a real intereſt in Chrift is found : but wherever you find a new creature, you find all the cauſes, and all the effects ofan intereſt in Chriſt : For there you ſhall find,

First, The impulſive cauſe, viz. The electing love of God, from which the new creature is inſeparable, 1 Pet. i. 2.; with thenew creature, alſo, the meritorious,efficient, andfinal cauſes of intereſt in Chriſt, and union with him, are ever found, Eph.

ii. 10. chap. i. 4, 5, 6.

Secondly, All the effects and fruits ofintereſt in Chriſt, are found in the new creature; there are all the fruits of obedience, for we are created in Chriſt Jeſus unto good works, Eph.

ii. 10. Rom. vii. 4. there is true, ſpiritual oppoſition to fin.

1Johnv. 18. " He that is begotten of God, keepeth himself, " and thatwicked one toucheth him not." There is love tothe people of God; 1 John iv. 7. "Every one that loveth, is born " of God." There is aconfcientious reſpect to the duties of both tables ; for the new creature is created after God in righteouſneſs and true holiness, Eph. iv. 24. There is perfeverance inthe ways of God, to the very end, and victory over. alltemptations; for whosoever is born of God, overcometh the world, I John v.4. Itwere eaſy to run overall other particular fruits ofourunionwith Chriſt, and thew you every one of them in the new creature. And thus much of the doctrinal part of thispoint.

SERM . XXVI. 473 The Method of Grace.

SERMON XXVI.

2 COR. v. 17. Therefore if any man be in Christ, he is anew creature : old things are paffedaway ; behold, allthings are become new.

AFTER the explication of the ſenſeof this ſcripture, we obſerved, Doct. That God's creating of a new fupernatural work of grace, in thefoul of any man, is that man'sfure, and infallible evidence of afaving interest in Jesus Chrift. You have heard why the regenerating work of the Spirit is called a new creation ; in what reſpect every foul in Chriſt is renewed; what the eximious properties of this new creature are; the indiſpenſibleness, and neceſſity thereof, hath been alſo proved; and how it evidences our intereſt in Chriſt, was cleared in thedoctrinal part: Which wenow come to improve, in the ſeveral uſes ſerving for our

1. Information. 2. Conviction . 3. Examination. 4. Exhortation. 5. Confolation. First use, for information . Is the new creature the fure and infallible evidence of our favingintereſt in Chrift ? Fromhence then we are informed,

Infer. 1. How miferable, and deplorable an estate, all unrenewedfouls are in ; who can lay no claim to Chriſt, during that ſtate, and therefore are under an impoſſibility of falvation . O reader ! if this be the ſtate ofthy foul, better had itbeen for thee not to have been God's natural workmanſhip, as a man, except thou be his ſpiritual workmanſhip, alſo, as a new man. I know the ſchoolmen determine otherwise, and ſay, that damnation is rather to be choſen, than annihilation; a miferable being is better than no being: and it is very true, with re-

to the glory of God, whoſe juſtice ſhall triumph for ever, inthedamnation of the unregenerate ; but, with reſpect to us, 'tis much better never to have beenhis creatures, in the wayof generation, than notto be his new creatures, in the way ofregeneration. So Chriſt ſpeaks of Judas, that ſon of perdition, Mark xiv. 21. " Goodhad it been forthatman, ifhe hadnever

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474 The Method of Grace. SERM . XXVI .

been born : For what is a being, without the comfort of it? What is life, without the joy and pleaſure of life ? A damned ! being is a being without comfort; no glimpse of light thines into that darkness ; they ſhall, indeed, ſee, and underſtand the felicity, light an joy of the faints in glory; but not partake, in the leaſt meaſure, of the comfort. Luke xiii. 28. " They " ſhall fee Abraham, and Ifaac, and Jacob, inthekingdom of

" God, but they themselves ſhut out :" Such a fight is ſo far from giving any comfort, that it will be the aggravation, and increaſeoftorinent, O it is better tohave nobeing at all, than tohave abeing only to capacitate aman for mifery ; to defire death, while death flies from him, Rev. iv. 6. The opinion of the Schoolmen will never paſs for found doctrine among the damned. Think on it, reader, and lay it tothine heart, better thou hadſt died from the womb, better the knees had prevented thee, and the breasts which thou hast fucked, than that thou ſhouldeſt live anddie a ſtranger to the new birth, or that thy mother ſhould bring thee forth only to increaſe, and fillup the number of the damned.

Infer. 2. And, on the contrary, we may hence learn, what cause regeneratefouls have to bleſs God, for theday whereinthey were born. O what a privileged ſtate doth thenew birth bring men into ! 'Tis poſſible, for the preſent, theyunderſtand itnot ; for many believers are like a great heir lying in the cradle, that knows not to what an estate, and honour he is born : nevertheleſs, on the ſame day, wherein we become new creatures, by regeneration, we have a firm title, and folid claim to all the privileges of the fons of God, John i. 12, 13. God becomes our Father, by a triple title, not only the Father of our beings, by nature, which was all the relation we had tohim before,but our Father byadoption, and by regeneration : which is amuch ſweeter, andmore comfortable relation. Inthat day the image of God is reſtored, Eph. iv. 24. this isboth the health and beautyof the ſoul. In thatdaywe are begotten again to a lively hope, 1 Pet. i. 3. ahope more worth thantenthousandworlds, in the troubles of life, and in thestraits ofdeath: this is acreature which lives for ever, and will make thy life happy for ever. Somehave kept their birth day as afestival, adayof rejoicing ; butnonehave more cauſe to rejoice that ever they were born, than thoſe that are new born.

Infer. 3. Learnfrom hence, that the work ofgrace is wholly fupernatural; 'tis a creation, and a creation-work is above the powerofthe creature. No power, but that which gave being totheworld, can give abeing to the new creature : almighty

SERM . XXVI. The Method of Grace. 475 power goes forth togivebeingtothe newcreature. This creature is notborn of fleſh, orof blood, nor of the will of man, but of God, John i. 13. The nature of this new creature ſpeaks its originaltobeabovethe power ofnature; theverynotionofanewcreation ſpoils theproudboasts of the great affertersof the power, and ability of the will of man. WhenGod, therefore, puts the queſtion, who maketh thee to differ ? And what haſt thou, that thou hast not received ? Let thy foul, reader, anſwer it, with all humility, and thankfulneſs, 'Tis thou, Lord, thou only, that madeſt me todiffer from another ; and what I have received, I havereceived from thy free grace.

Infer . 4. If the work ofgrace be a new creation, letnot the parentsandfriendsoftheunregenerate utterly despairofthe conversion of their relations, howgreat foever theirpresent discouragements are. If ithadbeen poſſible for aman to have ſeen the rude, and indigeſted chaos, before the SpiritofGodmoved upon it, would he not have ſaid, canſuch abeautiful order of beings, ſuch a pleasant variety of creatures, ſpring out of this dark lump ? Surely it would have beenvery hard for a man to have imagined it. It maybe, you fee nodiſpoſitions, or hopeful inclinations in your friends, towards God, and ſpiritual things; nay, poſſibly they are totally oppoſite, and filled with enmity, against them; they deride, and jeer allferious piety, wherever they behold it: this, indeed, is veryſad; but yet remember the work of grace is creation-work : though there be nodiſpoſition at all in their wills, no tenderness in their conſciences, no light, or knowledge in their minds ; yet God, that commanded the light to ſhine out of darkness, can ſhine into their hear to give them the light of theknowledge of the glory of God in the face ofJeſus Chriſt: hecan say to thedry bones, live; tothe proud and ſtubbornheart, come down and yieldthyselfto the will of God; and ifhecommand, thework isdone. God can make theeyet to rejoice over thy moſt un comfortable relations, to ſay with the father of the prodigal, Luke xv. 24. " This my fon was dead, andis alive again; he

" was loſt and is found; and they began tobe merry;" difficultiesare for men, butnot for God: he works, in converfion, by apower which isable tofubdue all things unto itſelf.

Infer. 5. If nonebut new creatures be in Christ, howsmalla remnant, among men, belong to Chrift, in this world! Among the multitude of rational creatures inhabiting this world, how few, how veryfew, arenew creatures ? 'Tis the obſervation of the learned Mr. Brerewood, that ifthe world be divided into PPP2

476 The Method of Grace. SERM. XXVI.

thirty parts, nineteen parts are heatheniſh Idolaters: fix parts Mahometans ; and only five, out of thirty, which may be, in alarge ſenſe, called Chriftians ; of which, the far greater-part is overſpread with Popiſh darkneſs : ſeparate from the remainder, the multitudes ofprophane, merely civil, and hypocritical profeffors of religion ; and howfew will remain for Jefus Chrift, in this world ? Look over the cities, towns, and pariſbes, in this populous kingdom; andhow few ſhall you find that ſpeak the language, ordo the works of new creatures ? Howfew have ever had any awakening convictions on them ? Andhow many of thoſe, that have been convinced, have miſcarried, and never come to the new birth ? The more cauſehave they, whom God hath indeed regenerated, to admire the riches of God's diftingui-

ſhing mercy to them.

Infer. 6. If the change, by grace, be a new creation, how univerfal, andmarvellous a change, doth regenerationmake uponmen ! The new creation ſpeaks a marvellous, and univerfal alteration, bothupon the ſtate, and tempers of men ; they come out of darkness, groſs, helliſh darkness, into light, a marvellous, and heavenly light, 1 Pet. ii. 9. Eph. v. 8. their condition, difpoſition,and converſation,(as you have heard) is all new ; and yet this marvellous change, as great and univerſal as it is, isnot alike evident, and clearly difcernible, inallnew creatures : and the reaſons are,

First, Becauſe the work of grace iswroughtin divers methods, andmanners, inthe people of God. Some are changed froma ſtate of notorious prophaneneſs, unto ferious godliness ; therethechange isconfpicuous, and very evident; allthe neighbourhood rings ofit: but, in others, it is more in afibly dif tilled in their tender years, by the bleſſing of God, upon religious education , and there it is more indiſcernible.

Secondly, Though agreat change be wrought, yetmuch natural corruption ſtill remains for their humiliation and daily exerciſe; andthis is aground of fear and doubtings ; they fee not how fuch corruptions are conſiſtent with the new creature.

Thirdly, In ſome, the new creature ſhews itſelf, mostly, in the affectionate part, indefires and breathings after God; and but little inthe clearness of their underſtandings, and ſtrength of theirjudgments ; for want ofwhich, they are entangled, and kept in darkneſs, moſt of theirdays .

Fourthly, Some Chriſtians are more tried, and exercised, by temptationfrom Satan, than others are ; and theſe clouds darken thework ofgrace in them.

Fifthly, There is great difference, andvariety, found in the

SERM. XXVI. The Method of Grace. 477 natural tempers and conſtitutions of the regenerate ; fome are of a more melancholy, fearful, and ſuſpicious temper, than others are; and are thereforemuch longerheldunderdoubtings, and trouble of fpirit: nevertheless, what differences foever theſe things make, the change made by grace, is a marvellouschange.

Infer. 7. Lastly, How incongruous are carnal ways, and courses, to the Spirit of Christians ! who being new creatures, can neverdelight, orfindpleasureintheirformerfinfulcompanions and practices...Alas ! thoſethings arenow moſt unſuitable, loathfome, and deteftable, how pleaſant foever they once were ; that which they counted their liberty, would now be reckoned their greatest bondage; that which was their glory, is now their

Rom. vi. 21. " What fruit had ye, then, in thoſe " things, whereofye are now aſhamed; for the end of thoſe " things is death:" theyneednot be preſſed by others,butwill freely confefs, ofthemselves, what fools and mad men, they once were . None can cenfure their former converſation more feverely than themselves do, I Tim . i. 13, 14.

Second ufe, for conviction. Ifnone be in Chriſt, but new creatures, and the new creationmakes fuch a change, as hath been described ; this may convince us, how many ofus deceive ourſelves, and run into dangerous and fatal mistakes, in the greatest concernment we have in this world. But, before I urge this ufe, Idefire none may make a perverſe and ill uſe of it; let not the wicked conclude, from hence, that there is no such thing as true religion in the world, or that allwho do profeſs it, are but hypocrites ; neither let the godly injure themselves, bythat which isdeſigned for their benefit: let none conclude, that ſeeing there are ſo many mistakes committed about this new creature, that therefore aſſurance must needs be impoſſible, as the Papiſts affirm it tobe. The proper uſe that ſhouldbe made of this doctrine, is, toundeceive falſe pretenders, and toawaken all, toa moredeep, andthorough fearch of their own conditions ; which being precautioned, let all men beconvincedofthe following truths.

First, That the change madeby civility, upon fuch as were lewd and prophane, is, inits whole kind and nature, adifferent thing from the new creature ; the power and efficacy of moral virtue is one thing, the influence of the regenerating Spirit is quite another thing; however ſome have ſtudied to confound them. The Heathens excelled in moral and homilitical virtues : Plato, Ariſtides, Seneca, and multitudes more, have outvied many profeſſed Chriſtians,in juſtice,temperance, patience, &c. yetwere perfect ſtrangers tothe new creation. Aman maybe

478 The Method of Grace. SERM . XXVI. very ftrict, andtemperate, freefrom the groſs pollutionsofthe world; andyet a perfect ſtranger toregeneration,all thewhile, John iii. to.

Secondly, That many strong convictions and troubles for fin, maybe found, where the new creature isnever formed. Conviction, indeed, isan antecedent unto, and preparative for the new creature, as the bloſſoms of the tree are to the fruit that follow them; but as fruitdoth not always follow, where thoſe bleſſoms and flowers appear; ſo neither doth the new creature follow all convictions and troubles for fin. Conviction is acommonwork of the Spirit, both upon the elect and reprobates; but the newcreature isformed onlyin God's elect. Convictions maybeblaſted, and vaniſh away, and the man that was under troubles for fin,may return again,with " the dog to his vomit, and the ſow thatwas waſhed, toher wallowing inthe " mire," 2 Pet. ii. 22. but the new creature never periſhes, nor can conſiſt with ſuch a return unto fin.

Thirdly, That excellent gifts and abilities, fittingmen for fervice inthe church of God, maybe where the new creature is not; for thefe are promiscuouſly diſpenſed,bythe Spirit, both tothe regenerate and unregenerate: Mat. vii. 22. "Manywill " ſayunto me, in thatday, Lord, Lord, havewe notprophefied

" in thyname?" Gifts are attainableby ſtudy, prayerandpreaching are reducedto an art; but regeneration iswholly ſupernatural. Sin, indominion, is conſiſtent with excellent gifts, but wholly incompatible with the new creature. Inaword, theſe thingsare ſodifferent in naturefrom the new creature, thatthey oft-times prove the greatest bars and obstacles inthe world, to the regenerating-work of the Spirit. Let no man, therefore, truſt tothingswhereby multitudesdeceive anddestroy their own fouls. Reader, it may coſt thee many an aking head to obtain gifts,but thouwilt find an aking heart for fin, ifever Godmake thee anew creature.

Fourthly, Be convinced, that multitudes of religious duties maybe performed bymen,inwhom the new creaturewas never formed. Though allnew creatures perform the duties of religion, yet all thatperform the dutiesofreligion, are not newcreatures; regeneration isnot the only root from which the duties ofreligion ſpring. Ifa. lviii. 2. " Yetthey feek me daily, and de- " light to knowmyways, asanation thatdidrighteouſneſs, and " forfook not the ordinances of their God, they ask ofme the "ordinancesofjustice, they takedelight inapproaching to God. " Theſeare butweak and flippery foundations formentobuild theirconfidence andhopes upon.

SERM . XXVI. 479 The Method of Grace.

Third ufe, for examination. Next, therefore, letme perfuade every man to try the ſtate of his own heart, in this matter, and cloſelyconfiderandweigh this greatqueſtion ; Am I really and indeedanew creature ? or, am

Ianold creature ſtill, in the new creature's dreſsandhabit ? Some lightmay be givenfor the diſcovery hereof, fromthe confiderationofthe

1. Antecedents, 2. Concomitants, of the new creation. 3. Conſequents, First, Weigh and confider well, the antecedents of thenew creature: have thoſe things paſſed upon your fouls, which ordinarily makewayfor thenew creature, inwhomsoeverthe Lord forms it ?

-1. Hath the Lord opened the eyes of your underſtanding, in the knowledgeoffin, andof Chriſt? Hath he ſhewedyou both yourdiſeaſe and remedy, by anew light shining fromheaveninto your fouls ! Thus the Lord doth, wherever he forms the new creature, Acts xxvi. 18 .

2. Hathhe brought home the word with mighty power and efficacyupon your hearts, to convince and humble them ? This isthemethod inwhich the new creature is produced, Rom. vii. 9. 1 Thef. i. 5. 3. Have theſe convictions over-turnedyour vain confidences, and brought you to agreat concern, and inwarddiſtreſs of foul; making you to cry, What shall we do to befaved? Theſe arethe ways of the Spirit, inthe formation of the new creature, Acts xvi. 29. Acts ii. 37. Ifnofuch antecedent works of the Spirit havepaſſed upon yourhearts,youhave noground foryourconfidence, thatthe new creature is formed inyou.

Secondly, Confider the concomitant frames, and workings of Spirit, which ordinarily attend the production of the newcreature, and judge impartially, betwixt God and your own fouls, whether they have been the very fraines and workings of your hearts.

1.Haveyourvain Spiritsbeencompoſed tothe greateſt ſeriouſneſs, and moſt ſolemn confideration ofthings eternal, as the hearts of all those are, whom God regenerates ? When the Lord is about this great work, upon the foulof man, whatever vanity, levity, and finful jollity, was there before, it is baniſhed fromthe heart, at this time; for now heaven and hell, life and death, are before a man's eyes, and theſe are the moſt awful, and folemn things, that ever our thoughts converſedwith in thisworld. Nowa manof the moſt airy, andpleaſantconfti

480 The Method of Grace. SERM . XXVI.

tution,whenbrought tothe fightandſenſe ofthoſe things, faith of " Laughter, Itis mad; and ofmirth, What doth it ?" Eccl.

ii. 2.

2. A lowly, meek, andhumble frame ofheart, accompanies the new creation; the foul is weary, and heavy laden, Mat. xi.

28. Convictions offinhaveplucked down the pride, and loftineſsofthe ſpirit of man, emptied himofhis vain conceits ; thoſe that were of lofty, proud, and bluſtering humours before, are meekened, and brought down to the very duft now: it is with them (to ſpeak alluſively) as it was with Jerufalem, that lofty city, Ifa . xxix. 1, 4. " Wo to Ariel, to Ariel, the city whereDa " vid dwelt; thou shaltbe broughtdown, and ſhalt ſpeak out

" of the ground, and thy ſpeech ſhall be low out of the dust." Ariel ſignifies the Lion of God; ſo Jerufalem, inher profperity, was ; other cities trembled athervoice; butwhen God brought herdown, by humbling judgments, then the whispered out of the duft. So it is in this cafe . 3. A longing, thirſting frame ofſpirit, accompanies thenew creation; the defires of the foul are ardent after Chriſt; never did the hireling long for the ſhadow, as the weary foul doth for Chriſt, and reſt inhim: if no fuch frames have accompanied that which you take for your new birth, you have the greatest reaſon inthe world to ſuſpect yourſelves under a delufion.

Thirdly, Weigh well the effects, and confequentsof the new creature, and confider, whether ſuch fruits as theſe are foundin yourhearts and lives.

1. Wherever the new creature is formed, there a man's courſe and converſation is changed; Eph. iv. 22. "That ye putoff, concerning the former conversation, the old man, " which is corrupt, according to the deceitful lufts; andbe " renewed in the ſpirit of your mind:" the new creature cannot but blush, and be ashamed of the old creature's converfation, Rom. vi. 21 .

2. The new creature continually oppoſes, and conflicts with the motions of ſin in theheart ; Gal. v. 17. "The ſpirit luft-

" eth against the fleſh." Grace can no more incorporate with fin, than oil with water: contraries cannot conſiſt inthe fame

longer thanthey are fighting with each other : ifthere be noconflict with ſin inthy foul, or ifthat conflictbe onlybetwixtthe confcienceand affections, lightin theone, ftruggling with lust inthe other; thou wanteſt thatfruitwhichſhould evidence thee tobe a new creature.

3. The mindand affections ofthenewcreature, are ſetupon

SERM . XXVI. 481 TheMethod of Grace. heavenly and ſpiritual things, Col. iii. 1, 2. Eph. iv. 23. Rom.

viii. 5. If, therefore, thy heart and affections he habitually earthly, andwholly intent upon things below, driving eagerly after the world, as the great buſineſs and end of thy life; deceive not thyſelf, this is not the fruit of the new creature, nor conſiſtent with it.

4. The new creature is a praying creature, livingby its daily communion with God, which is its livelihood and ſubſiſtence,

Zech. xii. 10. Acts ix. 11. If, therefore, thou be a prayerleſs foul, or if, in all thy prayers, thou art a ſtranger to communion with God : ifthere be no brokenneſs of heart for fin, inthy confeſſions, no melting affections for Chriſt, andholineſs, inthy fupplications ; furely Satandoth butbaffle, anddelude thyovercredulous foul, in perfuading thee that thou art a new creature.

Fifthly, The new creature is reſtleſs, after falls into fin, until ithave recovered peace and pardon ; itcannot endure itſel in a ſtate of defilement and pollution, Pfal. li. 8, 9, 10, 11 , 12 . It iswith theconfcience ofanew creature, under fin, as it is with the eye, when any thing offends it; it cannot leave twinkling, and watering, till ithave wept it out: and in thevery ſame reſtleſs ſtate it is, under the hiding of God's face, and divinewithdrawments, Cant.v. 2, 3, 4, 5, 6, 7, 8. If, therefore, thou cauſt ſin, and ſin again, without ſuch aburthenſome ſenſe offin, or reſtleſſneſs, or follicitude how to recover purity and peace, with the light of God's countenance ſhining, as indays paſt, upon thy foul; delude not thyself, thou hast not the ſigns of a new creature in thee.

Fourth use, ofexhortation. Ifthe new creation be a ſound evidence of our intereſt in Chriſt, then, hence, let me perfuade all that are in Chriſt, to evidencethemselves tobe ſo, by walking as it becomesnew creatures.

The new creature is born from above, all its tendencies are heaven-ward ; accordingly, fet your affections on things that are above, and let your converſation be in heaven : ifyou live earthly and fenfual lives, as others do, you must croſs your new nature therein: and can thoſe acts be pleaſant unto you, which are done with ſo much regret? wherein you must put a force upon your own ſpirits, and offer akind ofviolence to your own hearts. Earthly delights and forrows, are ſuitable enough tothe unregenerate and ſenſual men in the world, but exceedingly contrary unto that ſpirit by which you are renoVOL . II . ९११

482 The Method of Grace.

SERM. XXVI. vated. Ifeveryou will act becoming the principles and nature of new creatures, then feek earthly things with submiſſion, enjoy themwith fear andcaution, reſign them with cheerfulness and readiness ; and thus " let your moderation be known unto

" all men," Phil. iv. 5. Let your hearts daily meditate, and your tongues difcourſe about heavenly things; be exceeding tender of fin, ſtrict and punctual in ever duty ; and hereby convince the world, that you are men and women of another fpirit.

Fifth use, for confolation. Let every new creature be cheerful and thankful : if God hath renewed your natures, and thus altered the frame and temper of your hearts, he hath beſtowed the richeſt mercy upon you that heaven or earth affords. This is awork of the greatest rarity; a new creature may be called, One amonga thouſand: it is alſo an everlasting work, neverto be destroyed, as all other natural works of God (how excellent ſoever) muſt be: it isa work carried on by almighty Power, through un-

difficulties and mighty oppoſitions, Eph . i. 12. The exceeding greatness of God's power goes forth to produce it ; and indeed no less is required to enlighten the blind mind, break the rocky heart, and bow the ſtubborn will of man ; and the famealmighty power, which at firſt created it, is neceſſary to be continued every moment, to preferve and continue it,

1 Pet. i. 5. The new creature is a mercy, which draws a train ofinnumerable and invaluable mercies after it, Eph. ii. 13, 14.

1 Cor. iii. 20. WhenGodhath given usanew nature, thenhe dignifies us with a new name, Rev. ii. 17. brings us into anew covenant, Jer. xxxi. 33. begets us again to a new hope, 1 Pet. i. 3. intitles us to a new inheritance, John i. 12, 13. Itisthe new creature which through Chriſt makes our perfons and duties acceptable with God,Gal. vi. 15. Inaword, it is the wonderful work of God, ofwhich we may say, " This is the Lord's "doing, and it is marvellous in our eyes." There are unſearchable wonders in its generation, in its operation, and in its prefervation. Let all therefore, whom the Lord hath thus renew. ed, falldown atthe feet of God, inan humble admiration of the unſearchable riches of free grace, and never open their mouths tocomplainunder any adverſe orbitter providences of God.

SERM . XXVII. 483 The Method of Grace. SERMON XXVII.

OftheNature,Principle,and Neceffity,of Mortification.

GAL.V. 24: And they that are Christ's, have crucified theflesh, with the affections andlufts. TWOgreat trials ofourintereſt in Chriſt, are finiſhed ; we now proceed to a third, namely, The mortification offin : " They that are Chriſt's, have crucified the fleſh." The ſcope oftheapoſtle, inthis context, is, toheal the unchriſtian breaches among the Galatians, prevailing,bythe inſtigation of Satan, to thebreach ofbrotherly love. To cure this, he urges fourweighty arguments.

First, From the greatcommandment, to loveone another ; uponwhich the whole law(i. e.) alltheduties of the ſecondtable, dodepend, ver. 15.

Secondly, He powerfullydiſſuades them,fromtheconfiderationofthe ſad events of their bitter conteſts, calumnies,and detractions, viz . mutual ruin, and deſtruction, ver. 15.

Thirdly, He diſſuades them, from the confideration of the contrariety oftheſe practices, unto the Spirit of God,by whom they allprofeſs themselves to be governed,from ver. 17. to ver. 23. Fourthly, He powerfullydiſſuadesthem from theſe animoſities, fromthe inconſiſtency of theſe, or any other luſts of the fleſh, with an intereſt in Chriſt : " They that be Chriſt's, have cru- " cified the fleſh," &c. q. d. You all profeſs yourſelves to be members of Chriſt, to be followers of him ; but how incongruous are theſe practices, to ſuch aprofeſſion? Is this the fruit of the dove-like Spirit of Chriſt ? Are theſe the fruits of your faith, and profeſſed mortification ? Shall the ſheep of Chrift ſnarl, and fight like rabid, and furious beasts ofprey ? Tantaene animis caeleftibus irae ? So much rage in heavenly fouls ? O how repugnant are theſe practices with the ſtudy of mortifica tion *, which is the great ſtudy and endeavour, of all that are in

Q992

-------Nonfecus ac. Cumduo converfis inimica, in praelia tauri, Frontibus incurrunt-- Shall Chriftians one another woundand puſh,

Like furious bulls, whenthey together ruſh ?

484 The Method of Grace. SERM. XXVII. Chriſt ! " They that are Chriſt's have crucified the flesh, with the affections and luſts." So much for the order of the words ; the words themſelves are a propofition wherein we have to confider, both

1. The ſubject. 2. The predicate. First, Thefubject of the propoſition, they that are Chriſt's, viz. † " True Chriſtian's, real members of Chriſt , ſuch as truly " belong to Chriſt, ſuch as have given themselves up to be go- " vernedby him," and are, indeed, actedby his Spirit ; fuch,all

(for the indefinite is equipollent to anuniverſal) all ſuch, and none but ſuch.

Secondly, The predicate ; " They have crucified the flesh, " with the affections and luſts." By fleſh, we are here to underſtandcarnal concupifcence, the workings, and motions of corrupt nature; andby the affections,we are to underſtand, not the natural, but the inordinate affections ; for Chriſt doth not aboliſh, anddestroy, but correct, and regulate the affections of thoſe that are in him : And by crucifying the fleſh, we are not tounderstand the total extinction, or perfect fubduing ofcorrupt nature ; but only the depofing of corruption from its regency, anddominion in the ſoul; its dominion is taken away, though its life be prolonged for a ſeaſon; butyet, as death furely, tho' lowly, follows crucifixion, (the life ofcrucified perſons gradually departing fromthem, with theirblood) it is juſt ſo in the mortificationof fin ; andthereforewhatthe apoftle, inthisplace, calls crucifying, he calls, in Rom. viii. 13. mortifying. " If " ye, through the Spirit, do mortify," θανατετε ; if ye put to death the deeds of the body : Buthe chuſes, in this place, to call it crucifying, to ſhew, not only the conformity there is betwixt the death of Chriſt, andthedeath of ſin, in reſpect of ſhame, pain, and lingering flowness; butto denote, alſo, the principle, means, and inſtrument of mortification, viz. the death, or croſs of Jesus Chriſt, in the virtue whereof, believers do mortify the corruptions, of their fleſh ; the great arguments, and perfuafives to mortification, being drawn from the fufferings of Chriſt for fin. Inaword, he doth not ſay, They that believe Chriſt was crucified, for fin, are Chriſt's ; but they, and they only, are his, whofeel, as well as profess the power, and efficacy, ofthefufferings of Chriſt, inthe mortification, and fub-

) + Vere Chriftiani qui ad Chriftumpertinent, quife eidedere re geudes. Pol. Synop.

SERM . XXVII. 485 The Method of Grace. duingoftheir luſts, and finful affections. And ſomuch, briefly, of the parts, and ſenſe of the words. The obfervation followeth .

Doct. That afaving interest in Christ, maybe regularly, and

Strongly inferred, andconcluded,from the mortification of the flelb, with its affections, and lufts. This point is fully confirmed,by thoſe words of the apostle, Rom. vi . 5, 6, 7, 8. " For if we have beenplantedtogether in " the likeness of his death, we shall be alſo in the likeness of his " refurrection; knowing this, that ouroldman is crucified with

" him, that the body offin mightbe destroyed, thathenceforth we ſhould not ſerve ſin'; for hethat isdead,is free from fin : " Now ifwe be dead with Chriſt, we believethat we ſhall alfo

" live with him."

Mark the force of the apoſtle's reaſoning ; if wehave been planted into the likeness of his death, viz. by the mortification of fin, which reſembles, or hath a likeneſs to the kind and manner of Chriſt's death (as was noted above) then we shall be, alſo, in the likeness of his refurrection; andwhy ſo,butbecauſe this mortification of fin is an undoubted evidence of the union of ſuch a foul with Chriſt, which is the very ground-work, and principle, of that bleſſed, and glorious refurrection : Andtherefore he faith, ver. II . " Reckon ye, alſo, yourſelves tobedead, " indeed, unto fin, butalive unto God, through Jeſus Chriſt

66 our Lord ;" q. d. Reaſon thus with yourſelves, theſe mortifying influences of the death of Chriſt, are unquestionable preſages of your future bleſſedneſs, God never taking this courſe with any, but those who are in Chriſt, and are deſigned to be glorifiedwith him. The death of your fin is as evidential, as any thing in the world can be, of your ſpiritual life for the prefent, and of your eternal life with God hereafter. Mortification is the fruit, and evidence of yourunion, and thatunion is the firm ground-work, and certain pledge, of your glorification ; and ſo you ought to reckon, or reaſon the cafe with yourſelves, as the word λογιζεσθε there ſignifies. Now for the ſtating, and explicating of this point, I ſhall, in the doctrinal part, labour to openandconfirm theſe five things.

1. What the mortification, or crucifixion of fin, imports. 2. Why this work of the Spirit is expreſſed by crucifying. 3. Why all that are in Chriſt, muſt be ſo crucified, or mor tified unto fin.

4. What is the true evangelical principle of mortification. 5. How themortification of fin evinces our intereſt in Christ. Andthenapplythewhole.

486 The Method of Grace. SERM . XXVII, First, What the mortification, or crucifixion of fin, imports. And, for clearneſs ſake, I ſhall ſpeak to it, both negatively, andpositively ; thewingyou what is not intended, and what is principally aimed at,by the Spirit of God, in this expreſſion.

First, "The crucifying of the flesh doth not imply the " total abolition of fiu, in believers, or the destruction of its " verybeing and exiſtenceinthem, for the preſent; fanctified " fouls ſo put off their corruptions with their dead bodies at

" death:" This willbe the effect of our future glorification , not of our preſent ſanctification. Sin doth exiſt in the moſt mortified believer in the world, Rom. vii. 17. it ſtill acteth, and luſteth in the regenerate foul, Gal. v. 17. yea, notwithſanding its crucifixion inbelievers, it still may, inreſpect of ſingle acts, furprize, and captivate them, Pfal. lxv. 3. Rom. vii. 23. This, therefore, is notthe intention of the Spirit of God, in this expreffion.

Secondly, Nor doth the crucifixionof finconſiſt in the ſuppreſſion of the external acts of ſin only; for ſin may reign over the fouls of men, whilst itdoth not break forth into their lives, in groſs, and open actions, 2 Pet. ii. 20. Mat. xii. 43. MoralityintheHeathens (as Tertuallian well obſerves) did abscondere, fednon abfcindere vitia, hide them, when it could not kill them;

a white, andfairhand, whoyet hath a very foul, and black heart.

Thirdly, The crucifixion of the fleth doth not confift in the ceſſation of the external acts of fin; for, in that reſpect, the lufts of men maydie of their own accord, even a kind of natural death. The members of thebody are the weapons of unrighteousness, as the apostle calls them ; age or fickness, may foblunt, or break thoſeweapons, thatthe foul cannotuse them tofuch finful purpoſes, and ſervices, as it was wont todo, in the vigorous, and healthful ſeaſon of life; not that there is leſs fin in the heart,butbecauſe there is leſs ſtrength and activity in thebody. Just as it is with an oldſoldier, who hath as much ſkill, policy, and delight, as ever in military actions ; but age, andhard ſerviceshave ſo enfeebledhim, that he canno longer follow the camp.

Fourthly, The crucifixion of fin dothnotconfiſt inthe ſevere caſtigation of the body, andpenancingitby ſtripes, faſting, and tireſome pilgrimages. This may paſs for mortification among

carnem non efteam itaperimi,utautprorfus non fit, aut nullaprava in hominedefideria commoveat, quodin corpore mortishujus non contingit, &c. Eſtius in loc.

SERM . XXVII. The Method of Grace. 487 Papiſts, but never was any luſt of the fleſhdeſtroyedby this rigour. Chriftians, indeed, are boundnot to indulge and pamper thebody, which is the inftrument of fin; nor yet muſtwe think that the ſpiritual corruptions of the foul feel thoſe ſtripes which are inflicted upon the body: See Col. ii. 23. it is not the vanity of fuperftition, but the power of true religion, which crucifies and destroys corruption ; it is faith in Chriſt's blood, not the ſpilling of our ownblood, which gives finthe mortal wound.

Secondly, But if you inquire, what then is implied in the mortification or crucifixion offin, and wherein it doth confift? Ianſwer,

First, It neceſſarily implies the foul's implantation into Chriſt, and unionwith him ; without which it is impoſſible that any one corruption ſhould be mortified, they that are [Christ's] have crucified the flesh : * The attempts and endeavours of all others are vain and ineffectual : " When we were in the fleſh,

68 (faith the apostle) the motions of ſin which were by the law, " didwork in our members, to bring forth fruit untodeath," Rom. vii. 5. fin was then in its fulldominion,no abſtinence, rigour, or outward ſeverity ; no purpoſes, promiſes, or folemn vows could mortify or destroy it; there must be an implantation into Chriſt, before there can be any effectual crucifixion of fin: What believer almoſt hath not inthedays of his firſt convictions, tried all external methods and means of mortifying fin, and found all, in experience, tobe to as little purpoſe as the binding of Sampſon with green withs or cords ? Butwhen he hath once come to act faith upon thedeath of Chrift, then thedeſign of mortification hath profpered, and ſucceeded to good purpoſe.

Secondly, Mortification of fin, implies the agency of the Spirit of God in that work, without whoſe aſſiſtances, and aids all our endeavours must needs be fruitless: of this work we may fay, as it was faid in another caſe, Zech. iv. 6. " Notby might, " nor by power, but by my Spirit, faith the Lord." When the apostle therefore would ſhew by what hand this work of mortification is performed, hethus expreſſeth it, Rom. viii. 13. " Ifye through the Spiritdo mortify the deeds of the body, ye

" ſhall live :" The duty is ours, but the power whereby we

They mistake the very nature of Chriſtian mortification, who place it in afflicting and uſing violence to the body; whereas true mortification refers not principally to the body, or inferior part of the foul, but chiefly to the mindand will. Dav. en Col. p. 256.

488 The Method of Grace. SERM. XXVII perform it, is God's: The Spirit istheonly ſucceſsful combatant against the lufts that war in our members, Gal. v. 17. it is true, this excludes not, but implies our endeavours ; for it is we through the Spirit that mortifythedeeds of the body; but yet all our endeavours, without the Spirit's aid and influence avail nothing.

Thirdly, The crucifixion offin neceſſarilyimplies thefubverfion of its dominion in the foul : Amortified ſin cannot be a reigning fin, Rom. vi. 12, 13, 14. Two things conſtitute the dominion of fin, viz. the fulness of its power, and the foul's fubjection to it. As to the fulness of its power, that riſes from the fuitableneſs it hath, and pleaſure it gives to the corrupt heart of man: It seems to be as neceſſary as the right hand, asuseful and pleaſant asthe right eye, Mat. v. 29. but the mortified heart is dead to all pleaſures and profits of fin; it hath no delight or pleaſure in it; itbecomes its burden and daily complaint. Mortification preſuppoſes the illumination of the mind, and conviction of the conſcience; by reaſon whereof, ſin cannot deceive and blind the mind, or bewitch and enſnare the will and affections, as it was wont to do, and conſequently its dominion over the foul is deſtroyed and loſt .

Fourthly, The crucifying of the fleſh implies agradual weakningofthe power offin in the foul. The death of the croſs was aflowand lingering death, and the crucified perſon grewweaker and weaker every hour ; ſo it is in the mortification of fin : The foul is ſtill" cleansing itſelf from all filthineſs of the fleſh " and ſpirit, and perfecting holiness inthe fear of God," 2 Cor.

vii. 1. Andas the body of fin isweakened more and more; fo the inward man, or the new crearure, is " renewed day by day, 2 Cor. iv. 16. For ſanctification is a progreſſive work of the Spirit: Andasholineſs increaſes, and roots itſelf deeper and deeper in the foul; ſothepowerand intereſt of fin proportionably abates, and finks lower and lower, until at length it be ſwallowed up in victory.

Fifthly, The crucifying of the fleſh, notes to us the believers designedapplication ofallspiritualmeans, and fanctified inftruments, for the deſtruction of it : There is nothing in this world which a gracious heart more vehemently defires, and longs for, thanthedeathofſin, and perfect deliverance from it, Rom. vii.

24.the fincerity ofwhich defires doth accordingly manifeſt itſelfin thedaily application of all God's remedies : ſuch are daily watching against the occaſions of fin, Job xxxi. 1. " I have " made a covenant with mine eyes;" morethan ordinary vigilancy over their ſpecial or proper fin, Pfal. xviii. 23. " I kept

SERM . XXVII. TheMethod of Grace. 489 " myſelffrom mine iniquity:" Earnestcries toheaven for preventinggrace. Pfal. xix. 13. " Keep backthy fervantalſo from preſumptuous ſins, let them not have dominion over me:" Deephumblings offoulfor finspaſt, which isan excellent pres ventive unto future ſins, 2 Cor. ii. 11. " in that ye forrowed

" after a godly fort, what carefulness wrought it ?" Care to giveno furtherance or advantage tothedeſign offin, by makingproviſion for the flesh, to fulfil the lufts thereof, as others do, Rom. xiii. 13, 14. Willingness tobear thedue reproofsof fin, Pfal. cxli. 5." Let the righteous ſmite me, it ſhall be a " kindness :" Theſe, and ſuch like means ofmortification, regenerate fouls are daily uſing, and applying, in order tothe death of fin. And ſo much of the first particular, what the mortification of fin, or crucifying of the flesh implies.

Secondly, In the next place, we shall examine the reasons, why this work of the Spirit is expreſſed under that trope, or figurative expreſſion, of crucifying the flesh. Now the ground andreaſonofthe use of this expreſſion, isthereſemblancewhich, the mortification of fin bears unto the death of the croſs : And this appears in five particulars.

First, The death of the croſs wasa painful death, and the mortification of ſin isa very painful work, Mat. xxv. 29. it is asthecutting off ourright hands, and plucking out our right eyes; it will coſt many thousand tears, and groans, prayers, and ſtrong cries to heaven, before one ſin will be mortified. Upontheaccountofthe difficultyofthiswork, and mainlyuponthis account, the ſcripture faith, "narrow is the way, and " ſtrait is thegate that leadeth untolife, andfew therebe that " find it," Mat. vii. 14. and that the righteous themselves are Scarcelyfaved.

Secondly,Thedeathofthe croſswas univerfally painful; everymember, every ſenſe, every finew, every nerve wasthe feat and ſubject of tormentingpain. So is it in the mortificationof ſin; it is not this, or that particular member, or act; but the wholebodyof fin that is tobedeſtroyed, Rom. vi. 6. and accordinglythe conflict is in every faculty of the foul ; for the Spirit of God, by whoſe hand finis mortified, doth not com. batwith this, or thatparticular luſt only, butwith fin, as fin; andfor that reaſon with every fin, in everyfacultyof the foul. Sothat there areconflicts, and anguiſh ineverypart.

Thirdly, The death of the croſs was aflow, and lingering death; denyinguntothem that ſuffered it the favour ofa quick diſpatch. Juſt ſo itis inthedeath of fin; though the Spirit of Rrr

490 The Method of Grace. SERM . XXVIE God be mortifying itday by day, † yet this is a truth ſealedby the ſad experience of all believers in the world, thatfin is long a dying : And if we ask a reaſon of this diſpenſation of God, among others, this ſeems to be one; corruptions in believers, like the Canaanites in the land of Ifrael, are left to prove, and to exerciſe the people of God,to keep us watching and praying, mourning and believing ; yea, wondering, and admiring at the riches of pardoning, and preſerving mercy all our days.

Fourthly, The death of the croſs was a very opprobrious, and Shameful death; theythatdied upon the croſs were loadedwith ignominy ; the crimes for which they died were expoſed to the public view ; after this manner dieth fin, a very ſhameful, and ignominious death. Every true believer draws up a charge againſt it in every prayer, aggravates and condenins it in every confeffion, bewails the evil of it with multitudes of tears and groans, making fin as vile,and odious as they can find words to expreſs it,though not ſo vile as it is in its own nature. "O my

God (faith Ezra) I am ashamed, and even bluſh to look up unto thee," Ezra ix. 6. So Daniel inhis confeffion,Dan. ix. " O Lord, righteouſneſs belongeth unto thee, but unto us confufion of faces, as at this day. " Nor can it grieve any believer in the world, to accuſe, condemn, and ſhame himself for fin, whilst he remembers and confiders, that all that ſhame and confuſion offacewhich he takes to himself, goes to the vindication, glory andhonour of his God: As Davidwas content tobe more vile ſtill for God, ſo it pleaſeth the heart ofa Chriſtian to magnify, and advance the name, and glory of God, by exposing his own ſhame, inhumble, and broken-hearted confeffions of fin.

Fifthly, In a word, the deathofthe croſs was not a natural, but a violent death : Such alſo is the death of ſin: fin dies nor of its own accord, as nature dieth in old men, in whom the balfamum radicale, or radical moisture is confumed; for if the Spirit of God did not kill it, it would live to eternity inthe fouls of men; it is not the everlasting burnings, and all the wrath of God which lies upon the damned for ever, that can destroy fin. Sin, like afalamander, can live to eternity in the fire of God's wrath; ſo that either it must die a violent death

of fin is not compleatedinonemoment, but is a daily conflict. Sin languiſhes as foon as the work of mortification is begun; in the progreſs of it, fin waſtes and pines away, and in the end, even at our death, it is deſtroyed. Origen on Ep. te Rom.

SERM . XXVII. 491 The Method of Grace. by the hand of the Spirit, or it never dieth at all. And thus you fee, why the mortificationof finis, tropically, expreſſedby the crucifyingof the flesh.

Thirdly, Why all that are in Chriſt must be ſo crucified, or mortified unto ſin : And the neceſſity of this will appear divers ways.

First, From the inconſiſtency and contrariety that there is betwixt Chrift and unmortified luft, Gal. v. 17. "Theſe are contrary the one to the other." There is a threefold inconſiſtency betwixt Chriſt and fuch corruptions ; they are not only contrary to the holiness of Christ, I John iii. 6. " Whosoever a- " bideth in him finneth not ; whoſoever finneth hath not feen

66 him, neitherknown him," (i. e.) whoſoever is thus ingulphedandplunged into the luft of the fleſh, canhavenocommunion withthe pureand holy Chriſt ; but there is alſo an inconfiftency betwixt ſuch fin and the honour of Christ, 2 Tim. ii. 19. " Let every one thatnameth the name of Chriſt, depart from " iniquity:" As Alexander ſaid to a foldier of his name, recordare nominis Alexandri, remember thy name is Alexander, and do no nothing unworthy of that name. And unmortified lufts are alſo contrary to the dominion, and government of Christ, Luke ix. 23. " If any man will come after me, let him deny " himselfand take up his croſs daily, and follow me :" Theſe are the ſelf-denying terms upon which all men are admitted into Chriſt's ſervice: Andwithout mortification and ſelf-denial, he allows no man to call him Lord and Maſter.

Secondly, The neceſſity of mortification appears, from the neceffity of conformity betwixt Chriſt the head, and all the members of his mystical body; for how incongruous and uncomelywould it be to see a holy, heavenly Chrift, leading a companyof unclean, carnal, and fenfual members ? Matth. xi. 29. " Take my yoke upon you, and learn of me, for I am " meek and lowly," q. d. it wouldbemonstrous to the world, tobehold a company of lions and wolves following a meek and harmleſs lamb : Men of raging, and unmortified lufts, profeffing and owning me for their head of government : And again, I John ii. 6. " He that faith he abideth inhim, ought himselfalfo

fo to walk, even as he walked," q. d. either imitate Chriſt in your practice, or never make pretenfions to Chrift in your profeffion : This was what the apostle complained of, Phil. iii.

many walk ofwhom I have told you often, andnow *" tell you, even weeping, that they are the enemies of the croſs " of Chrift:" Mencannotſtudy to puta greater diſhonour and

18. for "

Rrr 2

492 SERM. XXVII. The Method of Grate. reproach upon Chriſt, than by making his name and profeſſion acloke and cover to their filthy lufts.

Thirdly, The neceffity of crucifying the fleſh, appears from themethodoffalvation, asitis ſtatedinthegospel. Godevery where requires the practice ofmortification, underpain ofdamnation. Mat. xviii. 8. " Wherefore if thy hand, or thy foot, " offend thee; cut them off, andcaftthemfromthee: itisbet- " ter for thee to enter into life halt, or maimed, rather than, " having twohands, ortwo feet, tobe caſt intoeverlasting fire." The goſpel legitimates nohopes offalvation, but ſuch as are accompaniedwith ſerious endeavours of mortification . I Joha iii. 3. " Every man that hath this hope in him, purifieth him- " ſelf, even as he is pure." 'Twas one ſpecial end of Chriſt's coming into the world, " to save his people from their ſins," Mat. i. 21. nor will hebe, a ſaviour untoanywho remain under thedominion of their own lufts.

Fourthly, Thewhole ſtream, and current of the goſpel, puts us under the neceſſity of mortification; goſpel-preceptshave re-

unto this, Col. iii. 5. " Mortify your members, therefore, " which are upon the earth. " I Pet. i. 15. " Be ye holy, for I " am holy." Goſpel preſidentshave reſpect unto this, Heb.xii.

1. " Wherefore ſeeingwe, alſo, are compaſſedaboutwithſogreat " acloud of witneſſes, let us lay aſide every weight, and the finwhich doth ſo easilybeſet us," &c. Goſpel threatenings are written for this end, anddoall preſs mortification inathunderingdialect. Rom. viii. 13. " Ifye liveafter the fleſh, ye ſhall " die." Rom. i. 18. " The wrath of God is revealed from hea- " ven, against all ungodliness, and unrighteouſneſs of men." Thepromises of thegospel are writtendeſignedly topromote it.

2Cor. vii. 1. " Having therefore theſepromiſes,dearlybeloved, " let us cleanſe ourſelves from all filthiness offleſh and ſpirit, " perfecting holiness in the fear of God." Butin vain are all theſe precepts, preſidents, threatenings, and promiſes written in the fcripture, except mortification,be the daily ſtudy, and practiceofprofeffors.

Fifthly, Mortification isthevery ſcope and aim of our regeneration, andthe infuſionofthe principles ofgrace. " If we live

" inthe ſpirit, let uswalkin the ſpirit,"Gal.v.25. Invainwere thehabits ofgrace planted, ifthe fruits ofholiness, and mortification, be not produced; yea, mortificationis notonly thedefign, andaim,but it isa ſpecial part, even theonehalfofour ſanctification.

Sixthly, If mortification be not the daily practice, and endeavour ofbelievers, then the way to heaven, noway anſwers to

SERM . XXVII. The Method of Grace

inthe goſpel. He tells us,Mat. vii. 13.

14. " Wide is thegate, andbroad is theway that leadeth tode- " ſtruction, and many there be that go in thereat; becauſe " ſtrait is the gate, and narrow is the way which leadeth unto " life, and few therebe that find it." Well, then, either Chrift muſt be miſtaken inthe account hegaveof the way toglory, or elſe allunmortified perſons are out oftheway : for what makes theway of falvation narrow, butthe difficulties, and feverities ofmortification ?

Seventhly, In aword, he that denies the neceſſityofmortification, confounds all diſcriminating marks betwixt ſaints, and finners; pullsdown thepale ofdiſtinction, and lets the world in. tothechurch, and thechurch intothe world: 'Tis a great de. fign of the gospel, topreſerve the boundaries betwixt the one andthe other, Rom. ii.7, 8. Rom. viii. 1, 4, 5, 6, 13. But if men may be Chriſtians without mortification, we may aswellgo into the taverns, ale-houses, orbrothel-houses,amongthe roaring, or fottiſhcrewoffinners,and ſay, here are thoſe that are redeemedbytheblood of Chriſt; here are hisdiſciples, and followers ; asgo tofeek them in the pureſt churches, or moſt ſtrictly religious families : by all which the neceſſity of mortification, unto all thatare in Chriſt, is abundantly evidenced.

Fourthly, Inthe next place, we are to enquire intothe true principle of mortification ; 'tis true, there are manyways attempted, by men, for the mortification of fin, and many rules laiddown, to guide men inthat great work ; fome of which are very trifling, and impertinent things : ſuch are thoſe preſcribed by Popish Votaries. But I shall laydown this as a fure conclufion, that the fanctifying Spirit is theonly effectualprinciple of mortification ; and, without him, no reſolutions, vows, abſtinences, caftigations ofthebody, orany other external endeavours, can ever avail, to the mortification of one fin. The moral Heathens have preſcribed many pretty rules, and helps, for the fuppreffion of vice: Ariftides, Seneca, and Cato, were renowned, amongthem, upon this account : formal Chriſtians, have, alſo, gone far in the reformation of their lives, but could never attaintrue mortification; formality pares off the excrefcences ofvice, but never kills the root ofit; itusually recovers itſelf again, and their fouls, like abody not well purged, relapſes intoaworſe conditionthanbefore, Mat. xii. 43,44. 2 Pet. ii. 20.

This work of mortification, is peculiar to the Spirit of God, Rom. viii. 13.Gal.v. 17. and the Spirit becomes a principle of mortification in believers two ways, namely,

1.Bythe implantation ofcontraryhabits.

494 SERM . XXVII. The Method of Grace.

2. By aſſiſting thoſe implanted habits, in all the times of need.

First, The Spirit of God implants habits ofacontrary nature, which are deſtructive to fin, and are purgative ofcorruption, 1 John v. 4. Acts xv. 9. Grace is, to corruption, what water is tofire ; betwixt which, there is both a formal and effective oppofition ; a contrariety, both in nature, and operation, Gal. v. 17. There is a threefold, remarkable advantage, given us by grace, for the deftruction, and mortificationoffin. For,

First,Gracegives the mind,and heartofman, a contrary bent, and inclination ; by reafon whereof, ſpiritual, and heavenly things, become connatural, to the regenerate ſoul. Rom. vii.

22. " For I delight in the law of God, after the inner-man." Sanctification is, in the foul, as a living ſpring running with a kind of centralforce heaven-ward, John iv. 14.

Secondly, Holy principles deſtroy the intereſt that fin once had in the love, and delight of the foul; the ſanctified ſoul cannot take pleaſure in fin, or find delightin that which grieves God, as it was wont to do ; but that which was the object of delight, hereby becomes the object ofgrief, and hatred. Rom. vii.15. What Ihate, that Ido.

Thirdly, From both theſe follow a third advantage for the mortification of fin, in as much as ſinbeingcontrary tothe new nature, and the object ofgrief, and hatred, cannot poſſibly be committedwithout reluctancy, and very ſenſible regret ofmind; and actions done with regret, are neither done frequently, nor eafily. Thecaſe of a regenerate foul, under the furprizals, and particular victories oftemptation,being like that ofa captive in war, who marches, not with delight, but by conſtraint, among his enemies *. So the apoſtle expreſſeth himself, Rom. vii. 23 . " But I fee anotherlaw, inmymembers, warring against the law

" of my mind ; and bringing me into captivity unto the law of " fin, which is in my members." Thus the Spirit of Godpromotes the deſign ofmortification, by theimplantationofcontrary habits.

Secondly, By aſſiſting thoſe gracious habits, inall the times ofneed, which hedoth many ways ; ſometimes, notably awakening, and rouzing grace, out of the dull, and fleepy habit, anddrawing forth the activity, and power of it, into actual, andfucceſsful reſiſtances of temptations. As Gen. xxxix. 9.

Αιχμαλωτίζω , i. e. When one is ſo taken that he can neither ſtruggle, nor refift him bywhomhe is taken captive.

" How can Ido this great wickedneſs, and ſin against God ?" Holy fear awakens firſt and raiſes allthe powers ofgrace in the foul, to make a vigorous reſiſtance of temptation : the Spirit, alſo ſtrengthens weak grace, in the foul. 2 Cor. xii. 9. "My " grace is ſufficient for thee, for my ſtrength is made perfect in " weakness :" And, by reaſon of grace, thus implanted, and thus aſſiſted, " he that is born of God, keepeth himself, and " the wicked one toucheth him not."

Fifthly, The last query, to be fatisfied, is, how mortification of fin folidly evinceth the foul's intereſt in Chriſt ; and this it doth divers ways, affording the mortified foulmany found evidences thereof. As, Evidence. 1. Whatſoever evidences the indwelling of the holy Spirit of God inus, must needs be evidential ofa ſaving intereſt in Chriſt, as hath been fully proved before; but the mortification of ſindoth plainly evidence the indwelling of the

Spirit of God ; for, as we proved but now, itcan proceed from no other principle. There is as ſtrong, and inſeparable aconnexion betwixt mortification, andthe ſpirit, as betwixt the effect, and its proper cauſe; and the ſelf-fame connexion betwixt the inbeing of the Spirit, and union with Chriſt : So that to reaſon from mortification, tothe inhabitation of the Spirit, andfromthe inhabitation of the Spiritto our union with Chriſt, is a ſtrong fcriptural way of reaſoning.

Evidence 2. That which proves a foul to be under the cavenant ofgrace, evidently proves its intereſt in Chrift ; for Chrift isthehead of that covenant, and none, but found believers, are under the bleffings, and promiſes ofit: but mortification offin is a found evidence of the foul's being under the covenant of grace, as is plain, fromthose words of the apostle, Rom. vi. 12,

13, 14. "Let not fin, therefore, reign in your mortal body, " that ye ſhould obey it in the luſt thereof; neither yield ye your members, as inſtruments of unrighteouſneſs unto fin; " but yield yourſelves unto God, as thoſe that are alive from " the dead, andyour members as inſtruments ofrighteouſneſs " unto God: for ſin ſhall nothave dominion over you ; for ye " are not under the law, but under grace." Where the apoftle preſſeth believers unto mortification by this encouragement, that itwill be agood evidence unto them ofa new covenant-intereſt ; for all legalduties, and endeavours, can never mortify fin: 'tis the Spirit, inthe new covenant, which produces this. Whoever, therefore, hath his corruptions mortified, hath his intereſt inthecovenant, and confequently in Chriſt,ſo far cleared untohim.

496 The Method of Grace. SERM . XXVIIEvidence 3. That which is the fruit andevidence of ſaving faith, muſt needs be a good evidence of our intereſt in Chriſt ; butmortification of fin, is the fruit, and evidence of ſaving faith. Acts xv. 9. " Purifying their heartsby faith." I John v. 4. "This is the victory whereby we overcome the world, e- " ven our faith." Faith overcomes both the allurements of the world, onthe onehand; and the terrors of the world on the other hand; by mortifying theheart, andaffections, toall earthlythings : amortifiedheart isnot easily taken withthe enſnaringpleaſures of the world, or much movedwith the diſgraces, loſſes, andſufferings, it meetswith from the world; and ſo the

force of its temptations, is broken, and the mortifiedfoulbecomes victorious over it; andall this by the inſtrumentality of faith. Evidence 4. In a word, there is anintimate, and indiſſoluble connexionbetwixt the mortificationoffin, andthe life ofgrace. Rom. vi. 11. " Reckon yourſelves tobedead, indeed,unto ſin, " but alive unto God, through Jeſus Chriſt :" and the life of Chriſt must needs involve a ſaving intereſt in Chriſt. By all which, is fully proved, whatwas aſſertedinthe obfervationfrom this text. Theapplicationfollows, inthe next fermon.

The End of the Second Volume.

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