Sermon XLI (continued, part 3)
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 ofChriſt ! a beauty, which excels in
luſtreand brightneſs, thatviſible light which ſodazzles our eyes
‡, as that lightdoth darkness itſelf; as Plato ſpeaks ofthe 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 ofour 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 noGod, 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.
$00 The Epistle DEDICATORY. Iwillnotbe tireſome, but conclude all in a few requests to youandtoGodforyouboth. 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
ſmarteſt ſtroke 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 ofGod,in which you have walked, and beware of heart, or life apoſtacy. You expect happiness whilftGod is inheaven,andGod 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 " foundGodtobewonderfully 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 thatBucephalus withouthis furniture,wouldfufferagroomon his back, butwhendreſſed with royal trappings and
ſtuddedbridles, 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 mirabi-
literadeffe 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 asGod hath ſet youin acapacity ofmuch ſervice for himinyour gene-
ration, ſo your hearts maybe enlarged forGod 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, thatGod will follow theſe truths in your hands with thebleſſing of his Spirit ; and that themanifold infirmities ofhim 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 ofGod, and encou-
raged 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 ofhis 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 : ofthe 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 ofhis 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 ofthe 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 fin-
ful 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 ofthe 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 ChriftfromtheſtormofGod's indig-
nation, 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 ofGodbeforethe
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 ofmen, as the former part contains the methodofgrace inthe interpretation thereof by Jeſus Chrift. The acceptationGodhath giventhe former part, ſignified by the defires of many, for the publication ofthis, 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 ofthe reader.
And I conſent the more willingly to the publication ofthis, becauſe thedeſign I firſt aimedat, could notbe entire and completewithout it; but eſpecially, the quality ofthe fubject-mat-
ter, 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 ofthe 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 toGod 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 ofChrift ; 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 ofthe 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 towardsGod, 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 ofthe 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 blef-
fingofthe ſpirit.
Onething I fhall earnestly requestofallthe people ofGod, 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 ofGod, 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 ourEngliſh hiſtory as avery remark. able thing, that when the Severn overflowed part of Somerset-
ſhire, 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 ;
leftGodcome 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 ofyour 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 ofGod is made unto us wisdom, and righteousness, and fanctification, and redemption. H
E that enquires what is the juſt value andworth ofChrift, 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 ofthat woful ſtate, until ofGod, 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 thesecondAdam to us, except (as by re-
generation) 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 " ofGod 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 ofthe 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 na-
ture ofmen, yea, the beſt and holiest of men, by fin.
Lapſed 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 ofhis 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-
ſulting 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 oftheir recoveryfrom both, through the application ofChriſt to
their fouls by faith.
But alas ! ſimple illuminationdothbut increaſe ourburden, and exaſperate our miſery, as long as ſin in the guilt ofit is, ei-
ther imputed toour perſons untocondemnation, or reflectedby ourconfciences in a way of accufation.
With deſign therefore to remedy and heal this fore evil, Chrift ismadeofGoduntous 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 ofGod 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 ofour 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 !
Butyetſomethingis 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 ofmen, 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
fromChriſt 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 ofthe ſaints, thatitleaves nothing todefire.
Theſe 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 " ofGod 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 ofChriſt : 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,
ſaving 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
ſum 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 ofGod, 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 ofour 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 bene-
fits, 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 theHoly 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 prin-
ciplesof 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, toGod 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 toGod, 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 ofGrace. effect ofthis 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 trueGod," 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 toGod. 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 ofGod in this world, for the accomplish-
ment 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 ofthe 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 ofour 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
Chriſt's humiliation and fufferings are a moſt complete, and fufficient meritorious cauſe ofour 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 ofour fal-
vation,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 ofour falvation, thus ſtates it : "Elect, " acording to the foreknowledge ofGod the Father, through " ſanctification ofthe Spirit unto obedience, and ſprinklingof " the bloodof Jesus Chriſt." Hereyou findGod'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, butac-
cording 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 towhomtheSpirit effectually
applies the benefits and purchases ofhis 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 ofChrift's ſheep, believe not," John x. 26.
Chriſthath 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 ofthe Father andSon. 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,
ſo 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 impoſſi-
bleit ſhouldbe otherwise, confideringnotonly the unity oftheir nature, but alſo of their will and deſign. So that you fee the applications of Chrift, and benefits by the Spirit, are commenSurable 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 ofChrist tofouls, by the regenerating work ofthe 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 ofChriſt,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 compani-
onsonce : as they are, you lately were.
The work ofthe Spirit doth not onlyevidence, and manifeſt that difference whichGod'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."
Propoſ. 6. The application ofChrist, 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 ofthe 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 ofthem 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 ofthe 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 ſuitable-
neſs of ſpirit.
Propriety is the ſweeteſt part ofany excellency; therefore Luther waswont to say, that the ſweetness ofthe 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 ofGrace.
" iii. 18. SoMat, ix. 2. " Son, be ofgood cheer. [thy) fins are
forgiven." Take away propriety, andyou deflower thevery goſpel, ofits 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 oflife, and know it not, what comfort can my name there afford me ? Besides, to capacitate afoul for the ſweetneſs and comfort ofChriſt 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 ofthe Spirit's fanctifyingoperations uponus, itisbeyondcontroverfy, thar the confolations
ofChriſt cannot be taſted, until the application of Chriſt be first made.
Propof. 7. Theapplication ofChrist tothefouleffectually, though itbesofar wrought in thefirstsaving work ofthe Spirit, as tru-
lyto 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, thatChriſt 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 fanctificati-
en, isnotperfectedinone ſingle act, but riſes by many, and flow degrees to itsjuſt perfection.
Andthoughweare truly faid tohe come toChriſt 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 toChriſt ; 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 uponbe-
lievers, yet theyare not communicated to them in oneandthefame way and manner ; but differently, anddiverfly, as their respective
natures do require.
Theſe 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 ifGod 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 andground-
leſs 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 ofChriſt 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
+A phantom ſprung ofLuther'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. Bradſh. de Juſtificat.
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 ofthe firſt Adam becomes ours, and the fameway the righteousness ofthe ſecondAdam 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 righte-
ouſneſs 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,
ſo 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 ofGod, 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 ofthem ; 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 ofthe 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 forGod; (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 la-
bouredmore 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 ofChriſt, 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 ofthe Spiritneedleſs? Godforbid: "He came notbyblood only,butby water alfo,"
1 Johnv. 6. Andwhenthe apostle faith, inRom. 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, refuſingobediencetothecom-
mands ofGod ; butto reprefent him as anhumbled finner, who is convinced ofhis 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 obe-
dience.
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 *.
*God juſtifies 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 acceptChriſt, 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 ſtudiouf-
lyſhunhim : many times checks them in their way by convictions, which they make an hard ſhift toovercome and conquer.
†Not that anyone is ſo mad, as willinglyand knowingly tolove death, which we allnaturally abhor ; but becauſe that is the fruit
ofdeſpiſing the wisdom ofGod, 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 andGomorrah 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 intole-
rablethanany 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.
Chriſt, 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 ofGod, the love of Chriſt, the inconceivable happineſs or mi-
ſery which unavoidably follow the accepting or rejecting ofthoſe offers, and yet nothing will affect them: alltheir pleas for in-
fidelity 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 ofGrace. 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, byGod's Specialapplication, whataday ofmercies then is theday ofcon-
verfion! 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,ofthe 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 ofZion, andbehold king Solo- " mon with the crown wherewith his mother crowned him in " theday ofhis eſpouſals, and in theday ofthe gladneſs ofhis "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 ofour eſpouſals to Chriſt, be theday ofthe gladneſs ofhis 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 inGodwith allhis houſhold, Acts xvi.
34.; that they that were converted, did eat their meatwith gladneſs, praiſingGod, 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 ofGrace. SERM. I. gether in it, the leaſt ofwhich isnot tobe exchangedfor allthe
kingdoms of this world, and the glory ofthem. 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, toChrift, andgive him the most importunate invita-
tion 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 ofGod 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 exer-
ciſedbetweenhopes 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 ofthe 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 ofChrift; 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 ofGrace. 125 "goodtidings tothe meek, tobindup the broken-hearted, and " toproclaim libertyto thecaptives, andthe opening ofthe 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; butnowGodhath made my heart foft, I ſenſibly feel the miſery ofmy 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 toGod, 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),
Iſhall 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 toge-
ther, 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 : letGod offer his Chriſton what termshe will, my heart is ready tocomply; I havenoexception against anyarticle ofthe goſpel. And now, Lord, I wholly refer myself to thy pleaſure ; do with me whatſeemethgoodinthine eyes,onlygive me an intereſt in Je-
ſus Chriſt ; as to allother concerns I lieatthy feet, infull re
126 The Method ofGrace. 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) theFather ofourLord Jesus Chrift, " whohath bleſſed us with all [ſpiritual bleſſings] in heavenly " places in Chriſt :" O think what are men toangels, that Chrift
ſhould paſs by them to become a Saviour tomen ! And what artthou among men, thatthou ſhouldſt be taken, and others
left! And among all the mercies ofGod, 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 ofyour preſent ſtate.
Thanks be to Godfor Jesus Christ.
SERM . II . 127 The Method ofGrace.
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 theapplicationofChriſt 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.
Firſt, 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 ofhis 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 unionbetwixtChriſt and thefaints, q. d. thou and I are one eſſentially, they and I are one myſtically : and thouand I areone bycommunication ofthe Godhead, and fingular fulness ofthe Spirit to me as Mediator ;
and they and I areone,by my communication ofthe 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 totheirHeadofinfluence,there mustneedebea
128 The Method of Grace. SERM. II. dear and intimate union betwixt themselves, as fellow-members ofthe 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
ſhall 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, mentionedRom. 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 excel-
lentkind 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 .