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 feenourunionwithChriſt in the general nature ofit, and the means by which it iseffected, both external, by the preaching ofthe 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 blef-
fed 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 holdofChrift : Accor
SERM . V. 183 The Method of Grace.
dingly, this union with the Lord Jeſus, is expreſſed in fcrip-
ture, 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 ofun-
ion 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 ofthe apostle, which elſe would
have been more obfcure, by reaſon of that long parentheſis be-
twixt 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 ofthe interjec66
tion ofa long fentence, therefore, with good warrant our " tranflators have putthe verb into the firſt verſe, which is re-
peated 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 ofthe divine life into our fouls, we can put forth nohand, or vital act offaith, 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 ofthe
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
ſtand 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 ofGod, which foul was before dead in treſpaſſes andfins : In which words we have,
Secondly, In the next place, the total indiſpoſedneſs ofthe
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 oppo-
fition 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, arequick-
ened with a fupernatural principle oflife 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 ofGod'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.
ſuppoſes aprinciple oflife communicated to us by the Spirit ; therefore itis faid, John xi. 26. " Whosoever liveth and be-
lieveth in me, ſhall never die :" The vital act and operation offaith ſprings from this quickening Spirit: So in Rom. viii.
1, 2. The apostle, having in the firſt verſe opened thebleſſed eſtate ofthem 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 ofthis life, anddiſcover (as we are able) what it is. And we find it to conſiſt in that wonderful change which the Spirit ofGod 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 oflife, 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 ofGrace.
menbeſides this, many are changed from prophaneneſs to civi-
lity, 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
ſupernatural being, which is therefore called anew creature, thenew man, thehidden man of the heart : The natural effence and faculties ofthe 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 ofGodlineſs. 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 ofGod. 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 ofour natures, butisputor infuſed intous : as it is faid ofthe two witneſſes, Rev. xi. 11. who lay dead in a civil ſenſe, three days and ahalf, that thespirit oflife 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 toChriſt, 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 ofthe 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 ofGod in us, according to 1 Cor. iii. 16, 17. " Know ye not that ye are the " temple ofGod, 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 ofGod, 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 bleſſedGod 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 toGod : 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 ofthat 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 quick-
lyalter 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 ofthe 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 ofprayer and hope; for, at
190 The Method of Grace. SERM . V.
laſt, 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 ofthe 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, thatGod " hath givenus eternal life, and this life is in his Son," I John V. 11. This principle oflife is the feed ofGod; 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 theSpi-
rit: and here we muſt ſay,
First ofall, that the work is wrought in the foul very mysteriously; fo Chriſt tellsNicodemus, 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 ofGod in nature be ſo abſtrufe, and unſearchable, how much more ſo
are theſe fublime, and ſupernatural works ofthe 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 , yetGod 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 ofthe power ofGod: and this must needs be, ifwe confider, how the Spi-
rit ofGod 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 mat-
ter: allthat is in man,the ſubject ofthis 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
ſphere of all natural power: but ofthis 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 ofthe 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
ſeveral 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 ofGod, inthis his quickening work, be next confidered; for what end, and with what defign and aim this work iswrought. And ifwe confult the
ſcriptures in this matter, we shall find this principle of life is infufed,in order to our glorifyingGod, in this world, by a life of obedience, and ourenjoying ofGod in the world to come.
First, Spiritual life is infuſed in order to a courſe ofobedience in this world, wherebyGod 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 annulosferre-
os 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 ownac-
cord, 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 ofGod 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 ofGodin 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 ofGod," 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 andprin-
ciple, John xvii. 2. by this the foul is attempered and qualified for that ſtateand employment. What is the life ofglory, but the vifion ofGod, and the foul's afſimilation toGod by that vi
fion ? From bothwhich refults that unspeakablejoy anddelight which paſſeth understanding : butwhat viſion ofGod, affimila-
tion toGod, or delight inGod, 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 ofthe flesh is flesh, and thatwhich isborn
" ofthe 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 ofthe Spirit: he feels the efficacy, and dif-
SERM . V. The Method of Grace. 195 cerns the effects ofthe 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 ofthis 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 ofthis 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 it-
felf, 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 ofall: but contrarily,we findthe worſt natures oftenregenerated, andthe beſt left in the ſtate ofſpiritual death: withhowmany ſweet homiliticalvirtues was the young man a-
dorned ? 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 ofChriſtians 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 ofthe 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 ofChriſt, andreſtingupon himforpardonandſalvation: inwhich two things are neceffari-
Jy included,viz.
1. The renouncingofall otherhopesanddependencies. 2.TheopeningoftheheartfullytoJeſus Chriſt. First, The renouncing ofall 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 ofthe quickening Spirit, the Spirit oflifewhich
is in Chriſt Jeſus : ſooner may we expect to see the flowers and bloſſoms openwithoutthe influence ofthe fun, than the heart andwillofa finner opentoreceive Chriſt without a principle of
ſpiritual 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 re-
ceive him, it is the Lord that opens it by his Almighty Pow-
er, 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
ſtate 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 offaith 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 graci-
ousdeſign, Phil. i. 6.
198 SERM.V The Method of Grace.
First Use of Information. Infer. 1. Ifſuch be the nature and neceſſity ofthis 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 ofthe
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 ofGod: 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 ofthe unregenerate world.
*MayGod free me from him who is a man only ofone 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 oflife 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 oflife maybreathe upon them: Can theſe dry bones live ? Yes, if the Spirit of life fromGod 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 ut-
moſt 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 " ofthe will of man, but ofGod," 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 theMost High, as well by regeneration as by adoption ; which is thegreatestadvancement ofthe 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 ofGod breathed intohis foul! All other dignities of nature are trifles comparedwith this ; this makes a Chriſtian a facred hallowed thing, the living temple ofGod, 1 Cor. vi. 19. The ſpecialobject ofhis delight.
Infer. 4. How deplorable is the condition ofthe 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 ofthem have excellent moral homilitical virtues, which adorn their converſations in the
eyes ofmen ; 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 toGod 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 inChrift 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 asagainstGod; 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 ofGod.
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 ofthe unrege-
nerate, 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 actu-
ally 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 ofGod ; even to them that believe on his name. NOfooner is the foul quickened bythe Spirit ofGod, but it anſwers, in ſome meaſure, the end of God in that work, by its active reception ofJesus Christ, in the way ofbe-
lieving : 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 ofthe words) we have threethings toponder.
First, The high andglorious privilege conferred, viz . " Pow- " er to become the fons ofGod."
Secondly, The fubject ofthis 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 ofGod:" 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 ofGod. And foGrotius rightly expounds it ofour 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 ofGod 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 offaith, 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 offaith beſides receiving, butthis receiving or embracing ofChriſt, 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 neitherGreek, " norJew, circumcifion, nor uncircumcifion, Barbarian, Scy- " thian, bond or free: but Chriſt is all, and in all," Col.
Ⅲ. II .
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 offaith, 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 ofGod revealed " from faith to faith," Rom. i. 17. therein is Jeſus Chriſt re-
vealed, 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 ofChrift. 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 inſtru-
ment ofthis acceptance, be given him byGod. t
204 The Method ofGrace. 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
Ipſe eſt 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 ofthe Lord Jesus Chriſt, is thatfav-
ingand vitalact offaith, 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 ofthe foul, and Chriſt is the life of faith, There are ſeveral forts offaith, 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 ofGod :" yet it dothnotjustify and ſave usby rea
"To
fonofany proper dignity that is found in this act, but by rea-
ſon ofthe object it receives or apprehends. The ſame thingis often expreſſed in ſcripture by other terms, as " Comingto "
Chriſt," 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 .
*Drufius . † 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 ofthis receiving ofChriſt, 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 ofhis 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, glo-
ry, 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 ofthe 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 ofknow-
ledge, which is abſolutely neceſſary to the reception ofChriſt ; 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 ofthe 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 con-
trary 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, onRom. 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 ofGod, 1 John v. 9. our ſetting to our feal thatGod 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 tobe-
lieve thoſe profound mysteries ofthe incarnation ofChriſt ; the hypoſtatical union ofthe two natures in hiswonderful perſon ; the mystical union ofChriſt and believers; though we cannot underſtand theſe things,byreaſon of the darkness ofour 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 embracingofChriſt : all acts of faithand religion, without affent, are butas ſo many arrows
ſhot at random into theopen air, they ſignify nothing for want ofa fixed determinate object.
It is therefore the policy ofSatan, 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 ofGod for us: Wemust receivehim with fuch aframe of heart as reſts upon,
* It is not becoming, thatGod, 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 ofGod 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 ac-
count 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 ofhim. 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 glorytoGod, 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 ofthe 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 ofthe will. I will not here intangle mydiſcourſe with that fruitless dispute. Iam ofthe 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 ofall 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 ofthe 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 ofthe Almighty Power ofGod, 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 ofthe
* 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.
fulneſs,and completeness ofhisſaving ability, and ofhis 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